A Key to Open Scripture Metaphors, Book 1 · Chapter 7 · Part 4

A Key to Open Scripture Metaphors · Book 1 · Chapter 7 · Part 4

p. 66Humane Adjuncts ascribed to God.

foreign, privativa; et foreign, positiva.THese are either privative, or positive— Of the first sort are these, viz. When something of impotency or inability is (after the manner of men) attributed to God— or when God says of himself, that he cannot do a thing, being as it were prohibited by his Truth, Goodness, and Holiness, as Gen. 19.22. Hast thee, escape thither, for I cannot do any thing till thou be come thither— These are the words of the Son of God, who when he departed from Abraham, turned towards Sodom, to destroy the Cities, and says thus to Lot, viz. Whereas it is the immutable and certain determination of God, out of a gracious and favourable respect to you, to deliver you from this destruction, therefore before you be placed in safely the Execution of the sentence by which Sodom must be burnt, shall be delayed— Upon which place D. Hunnius says, the execution of Gods absolute Decree or Power no Creature can retard,Potentiam Dei absolutam nulla creatura retardare potest. Hic vero loquitur de sua potentia, prout illa, &c. but here he speaks of his Power as it is tempered, qualified and allayd, by the favour of his fatherly mercy towards men, and as accommodated for the profit of Believers, that nothing which he does shall hurt them.

To this may be referred that speech of God, which of all is most sweet and gracious, and full of comfort (inasmuch as it was spoken in the very swelling, as it were, of Anger.) When he speaks to Moses of the grievous sin and Apostacy of the People, Exod. 32.10. Now therefore let me alone, that my Wrath may wax hot against them, and that I may consume them, &c. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses, so as that he could not destroy the People, unless he had asked him leave, as Psal. 106.23. Therefore he said that he would destroy them, had not Moses his chosen, stood before him in the breach to turn away his Wrath lest he should destroy them. Of so great a vertue and efficacy are the Prayers of the just before the Lord, James 5.16. See Gen. 32.28. Hosea 12.4. Josh. 10.12, 13, 14. &c. Esa. 1.13. The calling of Assemblies I cannot away with (or more properly I cannot bear) it is iniquity. This is expounded with respect to the sanctity of God, and his abomination of iniquity, as verse 14. Your New Moons, and your appointed Feasts my soul hateth, which is intima…ed by these phrases of humane abhorrence.

Something also of loosned or disjointed Members, after the manner of men is attributed to God,foreign as Jer. 6, 8. Be thou instructed, O Jesuralem, lest my soul be loosned or disjointed from thee, (so the Hebrew) that is, lest after the manner of a member that is broken, or out of Joynt, it departs from, or be separate from thee, and thou as a strange member be cut off, or divided from me.

Junius.Ezek. 23.18. She discovered her Whoredoms, and discovered her nakedness; then my mind was, foreign disjointed from her. By this phrase the Communion of God with Believers is most excellently expressed; for, if for their wilful and contumacious p. 67Rebellions God departs from them, the head is, as it were, separated or pluckt off the putrified members, as the Lord by a like metaphor, speaks to the wicked Synagogue, Jer. 15.6. For thou hast forsaken me saith, the Lord, thou art gone backward: Therefore will I stretch out my hand against thee, and destroy thee; I am weary with Repenting. Much and great was the forbearance and patience of God, before this desertion, which is indeed the filling the Measure of Iniquity spoken of, Gen. 15.16. Matth. 23.32. To these privatives in man may be referred Diseases, by which is signified the punishment of sin, which Christ bore in our stead, Esa. 53.4.10. Suitable to Hos. 13.14. I will ransome them from the power of the Grave: I will redeem them from Death: O Death, I will be thy Plagues! O Grave I will be thy Destruction! Rep…ntance shall be hid from mine Eyes. Thus he speaks with respect to his Sacerdotal or Priestly Office, as Heb. 2.14. Forasmuch as the Children are made partakers of flesh and blood, he also himself took part of the same, that through Death he might destroy him, that had the Power of Death, that is, the Devil.

(2.) With respect to his Prophetical Office, 2 Tim. 1.10. Because by the Gospel he hath abolished Death, and brought Life and Immortality to Light: For he strongly defends his Church, so as that the Gates of Hell shall not prevail against it, and 1 Cor. 15.26. The last Enemy that shall be destroyed is Death. Here is a most evident symbol of the Resurrection, as Junius and Tremellius upon the place rightly conclude. Paul upon these words of Hosea, 1 Cor. 15.55. Thus speaks; O death where is thy Sting? O Grave, where is thy Victory? &c.

Of the second sort of mens Actions, which are ascribed to God,Positive Adjuncts there may a distinction be made, viz. Such as are internal, and such as are external. The internal are with respect to the diverse States, Circumstances, or Conditions of men; and so God is said to be a [Husbandman,] that is, (Synechdochically) a Vine dresser, foreign. Husband man.John 15.1. The reason of the Comparison follows in the next verses, and is largely expounded, Esa. 5. and Matth. 20. &c. Christ, who is the hypostatical Wisdom of God, and his Eternal Son, calls himself a Workman, when he speaks of the Creation,VVorkman. Cant. 7.1. For by him were all things made, and without him was nothing made that was made, John 1.3. Col. 1.16. &c.

So God is said to be the [Builder] and Maker of a City, which hath Foundations,Builder. foreign ar…sex & conditor. Man of VVar▪ Heb. 11.10. that is, the Cause, Fountain and Author of Eternal Life and Heavenly Joy.

So he is called a [Man of War,] Exod. 15.3. From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men, he is the chief General, and Captain, giving Victory to whom he pleases, and scattering, routing, or destroying whom he pleases. See Psal. 46. and 76. &c.

Christ is called a Counsellor, Counsellor.Esa. 9.6. with respect to his most wise decree in restoring Salvation, at whose disposal it was, 1 Tim. 1.9. Who hath saved us, and called us with an holy Calling, not according to our works, but according to his own purpose and Grace which was given us in Christ Jesus, before the world began. Likewise with respect to his most Holy Office, in manifesting the Divine will to our capacities in order to Salvation, and his obedience to the Father, &c. The Lord is called a Phisitian, Exod. 15.26. Because he frees men from all perils of Souls and Bodies (which are frequently compared to Diseases) Psal 147.2.3. &c. This is peculiarly ascribed to Christ the Redeemer, for the blessing of spiritual health, which we receive from him, Matth. 9.12. Mark. 2.17. See Esa. 61.1.

He is called a [Shepherd] Psal. 23.1.Shepherd. Which appellation is also peculiarly attributed to Christ, with respect to his Office as a Saviour, Cant. 1.7. and 2.16. and 6.2. Ezek. 34.23. and 37.24. Micah 5.3, and 7.14. Zach. 13.7. John 10.11. Heb. 13.20. 1 Pet. 2.25. and 5.4. and elsewhere.

He is called a [Father] Deut. 32.6. Psal. 68.6 Esa. 64.8. Matth. 6.1, 6, 8, 9. Rom. 8.15. Which term is most full of Comfort and Joy,Father. declaring the Love and Affection of the Omnipotent God towards men— So he is called p. 68Father of spirits, Heb. 12.9. &c. Christ called the Everlasting Father, or as in the Hebrew, the Father of Eternity, Esa. 9.6. Because he most sincerely loves Believers, and Glorifies them in blessed Eternity— The seventy have most elegantly translated this place foreign, pater futuri seculi, the Father of the Age to come.

First-born.He is called the [First-born,] Psal. 89.27. Col. 1.15, 18. Rev. 1.5. Jehovah, and Christ, are frequently called, Prince, Captain, King, Esa. 9.6. and 55.4. and 32.1. and 33.22. To denote their Majesty and celestial Dominion; of which more elsewhere.

Bridegroom.He is called a [Bridgroom] Matth. 9.15. and 25.1. Mark. 2.19. Luke 5.34. John 3.29. This Title is ascribed to Christ, for many Causes, principally for his unspeakable Love to his Church which is by Faith espoused to him, Hosea 2.19. Eph. 5.26, 27, 28, &c.

Witness.He is called a [Witness,] which term is applyed to the Messiah, Esa. 43.10. and 55.4. Rev. 1.5. and 3.14. Because of a certainty he discovers heavenly Truth to us, John 18.37. As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him, John 1.17. &c.

Peace and being in a Place.External Adjuncts of a man are either inseparable or separable— The inseparable are, being in a place and time. Each of these is attributed to God, (who in his own nature is Eternal, and not circumscribed to place) by an Anthropopathy — First,

More Generally, [Place] is ascribed to God Psal. 24.3. Who shall stand in his Holy Place, viz. The Holy Kingdom where the Scriptures say his Habitation is. He is said to Go out of his place, when he manifests his conspicuous and apparent presence, as Esa. 26.21. Micah. 1.3. He is said to Retire or Return to his place, when he withdraws the benefit of his Grace, and as it were hides himself in order to punish offenders, Hosea. 5.15.

More specially, a seat or [Throne] is attributed to God, Exod. 17.16. (of which before) Psal. 9.7, 8. and 11.3, 4. and 47.8, 9. Esa. 66.1. Matth. 5.34.Throne. By which his most superexcellent Majesty, sublimity and Authority is intimated. The Prophet Jer. 14.21. Prays God, that he would not abhor, or disgrace the throne of his Glory— By which Judea is understood, wherein the visible or peculiar Kingdom of God was contained, and where God vouchsafed the most eminent appearances of his Power and Glory. Or else the Temple of Jerusalem, as in chap. 17.12.In more Nebochim It is taken, upon which Rabbi Moses Maimon. Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne. For great and powerful men as Kings and Princes sit in their Thrones, when they make a solemn appearance, so are we to understand this word (foreign Kiss, solemn) Throne, of the Magnificence, Power and Dignity of him, to whom it is attributed.

When a [Throne] and sitting upon it, is attributed to Christ, we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature, as Psal. 45.6, 7. Esa. 16.5. Matth. 19.28. Heb. 1.8. and 4.16. and 8.1. &c.

The Earth is said to be the Lords [Footstool,] Esa. 66.1. Matth. 5.35. By which is noted his immensity,Footstool. for he is present in the lowermost part of the World. Or the Ark of the Covenant, in which by special revelation, he was to manifest his presence, according to 1 Chron. 28.2. Psal. 99.4, 5. and 132.6, 7. Lam. 2.1. Some by this appellation would understand the Sanctuary of God. See Psal. 99.4, 5, 8, 9. Upon which Illyricus says— the sence is— know, that no where else, nor with any of the Gentiles is the true Worship of God, and his propitious presence to be found. Therefore seek him here according to his Word and Promises. When it is said of Christ— Psal. 110.1. The Lord said unto my Lord, sit thou on my righthand, until I have made thine Enemies thy Footstool, and 1 Cor. 15.25. For he must Reign till he hath put his Enemies all under his feet, and Heb. 1.13. It intimates that p. 69he will most perfectly conquer and subdue his Enemies, as it is said, Psal. 8.6. Eph. 1.22. Heb. 2.8. &c. That all things are put under his Feet.

Neither is [Place] only ascribed to God, but a local Posture or Situation also, as Psal. 10.1. Why standest thou afar, off by which the delay of Divine help is noted; A metaphor taken from men, who when they stand at great distance cannot lend a helping hand. To stand at the right hand, notes his powerful help and favour, as Psal. 16.8. Because he is at my right hand I shall not be moved. So Act. 2.25. God is said to Sit, Psal. 29.10. and other places, in the same sence that a Throne is ascribed to him; by which his Government, Divine Judgement, and exercises in peculiar actions are signified.

He is said to Sit upon a Cherub] Psal. 80.1. and 99.1. because of the peculiar manifestation of his presence in that place.

He is said to Sit upon the Circle of the Earth, Esa. 40.22. because of his Majesty in Glory, which infinitely excells all the Glories of the World, and therefore the Inhabitants of the Earth are called Grashoppers, &c.

Of the sitting of Christ at the right hand of God, we have spoken before— God is said to Dwell on High, in Sion, in the Church, and in Contrite hearts, &c. Psal. 68.16, 17. and 132.12, 13, 14. Psal. 135.20, 21, Esa. 57.19, Ezek. 37.27. John 14.23. 2 Cor. 6.16. by which the gracious Manifestation, Action, Defence, Illumination, Consolation, and Salvation, of his Divine presence to his people is to be understood.foreign, quod proprie est, ut superhabitet superme virtus Dei, vel, ut super me tabernaculum suum collocet.

It is an emphatical word which Paul uses, 2 Cor. 12.9. That the power of Christ may rest upon me, the words properly are, that the vertue or power of my God may dwell upon me, or that he would place his Tabernacle upon me, and as an Ʋmbrage or Shadow may surround, cloth and protect me. When the Cloud of Glory had filled the Temple, Solomon said, 1 King. 8.12. The Lord said that he would dwell in the thick darkness, that is, by this sign, he manifests himself to be present, as he said to Moses, Lev. 16.2. I will appear in the Cloud upon the Mercy-Seat. See Exod. 19.9. and chap. 16.10. Num. 9.15. Esa. 6.4. Matth. 17.5. &c.

The phrase of Gods sitting in the Heavens, or dwelling there, as Psal. 2.4. Psal. 103.18, 19. 1 King. 8.39, 43. and Illyricus thus expounds. **Non potest nec debet Coelum, cum pro habitatione Dei accipitur, intelligi de loco aliquo certo reali aut Materiali; sed p…tius est metaphorica significatio, &c. Illyr. In Exeg. Tom. 1. p. 801. Deus est ubique ràtione essentiae, &c. lib. de Trinit. cap. 50. In Syntagm. Theol. p. 195.Heaven neither ought nor can, when it is called the Habitation of God, be understood of a certain real or material place, but it has rather a metaphorical signification, and denotes that spiritual Kingdom, Glory, and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns, as Psal. 115.15, 16. The Heaven, even the Heavens are the Lords, but the Earth hath he given to the Children of men, that is, he requires and Commands spiritual good and Divine Worship to be given to him, and leaves them to enjoy the good things of the World, for he in a proper sence, requires not Money, Calves, or Kids, &c.

And the Learned Gerhard says— God is every where, with respect to his Essence, but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory; so the whole soul is in every part of the Body, but most radically in the head, most effectively in the head, because, its most excellent effects are from thence produced— So Alcuinus— God is therefore said to dwell in the Heavens, because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect and knowledge of him, then the Saints on Earth can have, by reason of their dwelling in so gross a habitation. Likewise Polanus— The Scripture oftentime says, that God dwells in the Heavens, not that he is there included, but to intimate, that he is above all in Majesty, Power, and Operation, so as that he cannot be hindered by any on Earth; as also that our minds may be elevated above the World, so as that we may have no low, or carnal, or worldly thoughts of God, &c.

To this may be also referred, when it is said, That the Holy Ghost doth rest upon any, as Num. 11.25, 26. 2 King 2.15. By which, the distribution and energy or power of his gifts is intimated. This Spirit is said to rest upon the Messiah, Esa. 11.2. and 61.1. which is to be understood of the Communication of his gifts in their absolute fulness to Christ according to his humanity, Psal. 45.7, 8. John 3.34. The p. 70visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove, Matth. 3.16. &c.

Time.[Time] is ascribed to God foreign (in a way of humane) speaking, but is to be understood foreign (in a way of divine Dialect) of his absolute Eternity-Sometimes the description of Gods Eternity is taken from the Names and Differences of Seasons, as [Years] are ascribed unto God, which nevertheless are said to be throughout all generations, Psal. 102.24. And shall have no end, verse 2…. That he is the same and that his years shall not fail, Heb. 1.12. And that the Number of his Years cannot be searched out, as Job 36.26.

[Dayes] are also attributed to him, whence he is called the Ancient of Days, Dan 7.9. which are called the Days of Eternity, Micah. 5.1. 2 Pet. 3.18. Eternity is described by eternal time or times, Rom. 16.25. 2 Tim. 1.9. Tit. 1.2. and foreign, secula, Ages, by which term properly times, and things done in time are noted. Eph. 3.9. Col 1.26. &c.

Sometimes two or three differences of time, that Eternity which wants Beginning, Interruption, and End, may be expressed, Heb. 13.8. Jesus Christ the same (that is, always like himself, invariable, and immutable) yesterday, to day, and for ever, that is, from Eternity to Eternity, Rev. 1.4. Grace be unto you and Peace, from him which is, and which was, and which is to come, (or will be) that is, who is the Eternal God; so in the 8th. verse, there is another symbol of Eternity I am foreign and foreign, Alpha and Omega, the first and last letters of the Greek Alphabet, which denote the beginning and end of any thing, which are the bounds and notes of time, brought to express him who is the beginning without beginning, and the end without end, that is, who is indeed absolutely Eternal; so Christ speaks chap. 21. and 22.13. as is apparent from the context.

To this may be referred, where the Scripture uses words concerning God, which respect the time to come, whereas in Eternity there is not properly any time past, or to come, as Psal. 139.2. Thou understandest my thought a far off, that is, long before it came in my mind, as verse 4. For there is not a word in my Tongue but lo, O Lord, thou knowest it altogether. It is said Rom. 8.29. For whom he did foreign, foreknow, Gods Foreknowledge.he also did predestinate, &c. Rom. 11.2. God hath not cast away his people, which he foreknew, &c 1. Pet. 2. Elected according to the Foreknowledge of God the Father, &c.

D. Mylius, upon Rom. 8. says thus, God is said to Foreknow such as he foresaw would believe in his son, not that there is any future time properly ascribable to God, in whom no accident, condition, or circumstance of time and place can be admitted, but these things are spoken of God by an Anthropopathy, that is after the manner of men.

This [Prescience] of God, inasmuch as it is certain and never failes, therefore such as he Foreknew he also predestinated, for this Foreknowledge is never without predestination. Ambrose confirms this interpretation, in these words. Those whom God Foreknew would embrace the Faith,fol. 213. he elected them to the promised rewards, that they that seem to believe, and either are not really such as they pretend to be, or forsake the Faith may be excluded, for such as God hath elected to himself do remain his, 1 Pet. 1.20. 'Tis said of Christ the Lamb of God, and the Redeemer of the World that he was foreign, Foreknown before the Foundation of the World,Some separable Adjuncts ascribed to God. that is, he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men.

Hitherto of inseparable Adjuncts, the separable are various, we shall recite some.

Armour.[Armour and Weapons] are attributed to God, for he is sometimes said to be clad in Arms to denote the exertion, or execution of his Wrath and Vengeance, Psal. 35.2, 3. Take hold of Shield and Buckler, and stand up for mine help — Draw out also the Spear, and stop the way against them that persecute me, &c. Esa. 59.17, 18. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his head, and he put on the Garments of Vengeance for Clothing, and was clad with zeal as a p. 71Cloak, &c. Jer. 50.25. It is said, The Lord hath op'ned his Armory, and hath brought forth the weapons of his indignation; for this is the work of the Lord God of Hosts in the Land of the Chaldeans; when by the Enemy he brings punishment, and a general destruction upon a people,Panolethria. thus the King of Babylon is called Gods battle axe and weapons of War, for with him will he break in pieces the Nations, and with him will he destroy Kingdoms, Jer. 51.20. Because by him, and his Host the Lord did afflict and make desolate several Countries.

More especially a [Bow, Arrows, and strings,] are attributed to God,Bow and Arrows Psal. 21.12. Lam. 2.4. and 3.12. He hath bent his bow like an Enemy— he hath set me as a mark for the Arrow—By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlookt for Calamities sent for sin, Deut. 32.22, 23, 24. I will heap mischiefs upon them, I will spend mine Arrows upon them, Job 6.4. Psal. 38.2, 3. and 64, 7, 8. Zach. 9.14. Lam. 3.13. And more particularly the Arrows of God are said to be Hail-Stones, Thunder, Lightnings, Coals of Fire, &c. Psal. 18.13, 14. and 144.6. Hab. 3.11. Sometimes the inspired efficacy of the Gospel in saving the Godly, and Judging and Condemning the wicked, Psal. 45.5. Esa. 49.2. John 12.47, 48. 2 Cor. 2.15, 16.

A [Sword] is ascribed to God,Sword. by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol. Deut, 32.41. Judg. 7.20. Ps. 17.18. Esa. 27.1. and 34.5, 6. Ezek. 21.8, 9, 10. Zach. 13.7. Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree, which none can change, Psal. 35.2, 3. By these Weapons Divine Vengeance is metaphorically described. See Rev. 19.15, 21. The term (Sword) is applyed also to God with respect to its penetrating force, of which more hereafter in its proper place.

A [glittering Spear] or lightning Spear, is attributed to God, Hab. 3.11. Stones, Hail, Thunder, Lightning, &c. sent from Heaven are thereby noted, as Josh. 10.11.

When a [Shield or Target] is ascribed to God, it is to be understood of his propitious Favour and Mercy to men through Christ, becoming their defence, protection and security— warding (as a Sheild does blows) all assaults and violences of the Enemy, and converting all into Good for his people. Gen. 15.1. Deut. 33.29. Psal. 3.3, 4. Psal. 18.2.3. Psal. 28.6, 7. Psal. 84.11, 12. Psal. 5.12. For thou, O Lord, wilt bless the Righteous: With favour wilt thou compass them as with a Shield. The Word of God is called a Shield, Psal. 91.4. Prov. 30.5. Eph. 6.16.The Word a Shield. Because when it is received by Faith, its vertue is exerted in the defence of Believers.

The Holy Spirit is called an [Earnest] given by God to Believers,The Spirit an Earnest. 2 Cor. 1.22. and chap 5.5. Eph. 1.14. The Hebrews call foreign (of whom the Greeks borrowed foreign, the Latines Arrhabo,) any thing that is given to confirm a promise or bind a bargain, therefore some translate it a pledge. According to Suidas Arrhabo or an Earnest, is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue— Jerom says, it is a certain Testimony, Evidence, or Obligation to secure the bargain made. It differs from a pledge, which is left as a security for the return of borrow'd money, and upon payment is returned to the Owner. The Holy Spirit is thus called because it assures believers, that they shall obtain Eternal Life— Some refer this metaphor to Nuptials or Marriage, as the Bridegroom pledges his Faith to the Bride, and gives her an Espousal token, as a pledge to assure her that he will Marry her; so when God Espouses himself to believers, Hos. 2.19. I will betroth thee unto me for ever, yea I will betroth thee unto me in Righteousness, and in Judgment, and in Loving kindness and in Mercies, &c. But the Nuptials of the Lamb did not yet appear, Rev. 19.7. Therefore God gives them a most noble Earnest, viz. The Holy Spirit, to comfort their Hearts, and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb.

p. 72It is said, Psal. 75.8. For in the hand of the Lord there is a Cup, and the Wine is red, Cup.it is full of mixture, and he poureth out the same; but the dregs thereof all the wicked of the Earth shall wring them out, and drink, them— by which, the various kinds of Divine Afflictions are intimated.

Chariots.The like Metaphor we meet with Esa. 51.17, 22. &c. [Chariots] are attributed to God, by which either his Divine Magnificence is manifested to men, as Habac. 3.8. Thou didst ride upon thine Horses, and thy Chariots of Salvation, or else it denotes those Myriads of ministring Angels mentioned, Psal. 68.17. The Chariots of God are twenty thousand, even many thousands of Angels.

Orbitae tuae stillant pinguedinem.The [Wheels] by which a Chariot, or Cart moves are by an Elegant Metaphor attributed to God, Psal. 65.11. Thy Cart-wheels drop fatness— (so the Hebrew) that is, thy Clouds distill down Rain and Snow, which refresh and fertilize the ground, so that with the blessing of God it produces various, profitable, and necessary fruits— The Clouds are called the Chariots and Horses of God, and Rain is said to make the Earth fat and fruitful, Psal. 18.10, 11, 12. and Psal. 164.2, 3. Esa. 19.1.

Riches.[Riches] are attributed to God, by which the abundance of his Divine Majesty and Glory, as also his Mercy and Grace are noted, Prov. 8.18. Rom. 2.4. —9.23. —10.12— 11.33.— 2 Cor. 8.9. Eph. 1.7, 8, 18. —2.4, 7. —3.8, 16. Col. 1.27. Phil. 4.19. Such as receive these in true Faith, are called Rich in God, Luk. 12.21. and Jam. 2.5.

[Windows] are ascribed to Heaven the Habitation of God out of which he has (as it were) a prospect and sends good or evil upon men,Windows. Gen. 7.11. and 8.2.2. 2 Kings 7.2. Esa. 24.18. Mal. 3.10. Deut. 26.15. Psal. 14.2. and 102.19, 20. Lam. 3.8, 50.

Furnace.A [Furnace] is attributed to God, Esa. 31.9. by which the Divine Vengeance whereby God (as it were in a fiery oven) consumes the Enemies of his Church is intimated, Esa. 30.30, 33. Psal. 21.8, 9, 10.

Inheritance.[Lot, Portion or Inheritance] is attributed to God, when it is said that the People and Land of Israel is his Heritage, Deut. 32.9. Jer. 2.7. and 12.7, 8. and 6.18. &c. By which his great Love, and singular Care and Providence is intimated. See Exod. 19.6. Deut. 11.12. And when it is said of Christ, that he is constituted Heir of all things, Heb. 1.2. And that he hath by Inheritance obtained a more excellent name then Angels, ver. 4. it is with respect to his right of primogeniture and Divine title of Command over all things.

Book.A [Book] is ascribed to God, by which his most exact knowledge and Providence is noted— the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons, Things, and memorable Actions, which they would remember.

The [Book] of Gods Providence, generally considered, concerns every Creature, as Psal. 139.16. To this belongs the Book of Life, out of which to be blotted is death which we find mentioned, Exod. 32.32, 33. compared with ver. 10. Numb. 11.5. And sometimes more specially it concerns the Church and Believers, Psal. 56.8, 9. Mal. 3.16. The Book of life, so often mentioned in Scripture, as Esa. 4.3. Dan. 12.1. Psal. 69.28.29. Phil. 4.3. Luke 10.20. Rev. 3.5. and 13.8. and 17.8. and 20.12, 15. and 21. ult. is nothing else but the singular knowledge God has of such as shall be saved, of which. See 2 Tim. 2.19. The Lord knoweth them that are his, &c. Or as it were, a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life. In the vision of Daniel, chap. 7.10. and John, Rev. 20.12. We find Books of Judgement mentioned, by which that Divine and most exact knowledge of mens Deeds and Words are symbolically denoted. And whereas the Scripture uses a plural expression. Jerome and others do understand that there are two Books of Judgment, one for Believers, the other for Ʋnbelievers, for the World is wont to be distinguished p. 73into these two sorts, John 3.18, …6. &c. To this relates that saying, Esa. 65.6. Jude 4. viz. Behold it is written before me, I will not keep silence, &c.

[Oyl] or Annointing is attributed to God, Psal. 45.7.Oyl. Thy God hath Annointed thee with the Oyl of gladness, above thy Fellows. Heb. 1.9. Cant. 1.3. Where the Holy Spirit with his gifts is understood which appears by comparing the place with Esa. 61.1. Act. 10.38. John 3.34. Where the Unction of Christ as a King and Priest is treated off, hence comes the derivation of the name of our Saviour, who is called foreign, Ʋnctus, Annointed, Joh… 1.42. and 4.25. foreign, by way of eminency, Believers in a measure are made partakers of this Unction, who by true Faith adhere to Christ the chief head, as Esa. 61.3. 2 Cor. 1.21. 1 John 2.20, 27. Whence they also are rightly denominated, foreign ▪ Christians, (with respect to their primitive vocation or Original) from the Annointed Saviour Christ. See Rom. 5.5. Tit. 3.5, 6. Zach. 12.10. &c.

[Bread] is attributed to God, and Sacrifices with which it is said he is pleased,Bread. as a man with meat and drink, Numb. 28.2. Upon which place, Vatablus says, by the term Bread, Flesh is understood as verse 24. and the sense is, keep up the Rites of offering flesh and victimes which are sacrific'd that they may be a pleasure to me, therefore let me be refreshed with the favour of it as I appointed. God calls sacrifices his Meat, after the manner of men, who are chiefly fed with Flesh, Wine, Oyl, Meal, Bread, &c. So God would have those things in his sacrifices, not that he feeds on them, or (in proper speaking) is delighted with them, but that they are grateful to him upon another account, viz. For their Faith in his beloved Son, who was typified and shadowed by all the Sacrifices. Christ is called the Bread of Life frequently, John 6.35, 48. and other places for his quickning, strenghtning, and salutiferous energy, and power, which is exerted or communicated to Believers, who by true Faith do spiritually eat Christ, that is, recieve him, and apply his benefits to their own Souls.

By this Trope God is an Hypothetical speech,A Seal. attributes a Signet or [Seal] to himself, Jer. 22.24. Though Coniah— were the Signet upon my right hand, yet would I pluck thee thence, that is, although he were most dear to me, and always in my sight, &c. For a Sealing Ring or Signet is a symbol of Love and singular Care, as Cant. 8.6. Hag. 2.24.

The Character of the substance of God, Heb. 1.3.Heb. 1.3. The character of his substance. foreign, character sub…tantiae ejus.Heb 1:3 Is an appellation given to Christ— the term [Character] is a Metaphor taken from the image, figure or impression of a Seal, representing the Prototype or first p…ttern it self in every thing: Bullinger in his Comment says, as the Seal is most properly exprest in the wax, so the subsistency of the Father most properly shines forth in Christ. foreign (which foreign comes from foreign, insculpere, to ingrave) in this place does not so much respect the Image or impression taken, as the Seal it self. The Father has (as it were) most indelibly ingraven, his whole Essence and Majesty upon this his Eternal Son, and has drawn his own effigies upon him from Everlasting, being his substantial Image, and exact representation, which explication fairly agrees with this Mystery, leading our mind to such discoveries as will stir us up to desire the gracious participation of its fruit and efficacy. For it opens the secret of eternal generation, and shews us the Love of the heavenly Father. A Seal is highly valued, and more closely kept then other things. Of the Fathers most fervent Love to the Son, we have instances, Esa. 42.1. Matth. 3.17. and 17.3. John 3.35. and 17.24. By Zerubbabel, Hag. 2.23. Is meant Christ (of whom that Captain of the People was a Type) the phrase I will make thee as a Signet is thus to be understood, viz. I will take care of thee, in thee will I rest in Love, thou shalt be always in mine Eye, worn in my hand for I have chosen thee alluding to, Esa. 42.1.

The use of a Seal is to make impression in Wax, by which Covenants are Sealed, Ratified and Confirmed— Christ is the heavenly Signet who has the Glory of the Father, and the most express figure of his Majesty instampt upon him from Eternity. The Foundation of God standeth sure having this Seal, 2 Tim. 2.19. By which Believers are Sealed, 2 Cor. 1.22. Eph. 1.13. and 4.30. John 3.33. with 6.27. A Signet leaves the Impression in the wax▪ By Christ the lost Image of God p. 74is restor'd in Believers, now inchoatively or with respect of beginning; after Death consummatively, or with respect to perfection, Col. 3.10. Renewed in knowledge after the Image of him that created him, in him, and by him, believers are made partakers of the Divine nature, 1 Pet. 1.4. Not by essential transmutation but a Mystical Union.

Treasures.[Treasures] are ascribed to God, which is sometimes applyed for Good, so the Heavens are called his Treasures, Deut. 28.12. which is expounded, Act. 14.17. He did good, and gave us Rain from Heaven, and fruitful Seasons, filling our hearts with Food and Gladness.

Sometimes it is put for Vengeance or Divine Wrath, Deut. 32.34. Is not this laid up in store with me, and sealed up among my Treasures? To me belongeth Vengeance and Recompence, &c. Here is noted the certainty of Divine punishment, because it is hoarded and laid up by God as it were in a Treasury, and sealed up so, as that it becomes most certain.

(2.) His Justice and Righteousness, for by the infidelity and stubborness of men their punishment is Treasured up, and they exposed to the Wrath of God, &c. Rom. 2.5.

(3) The long Forbearance and Patience of God in his delays of executing Vengeance; for those things only are laid aside, of which there is not a present, but a future use, &c.

(4.) His Severity, for which. See Jer. 50.25. and Rom. 2.9, 10. This sealed Treasure will be opened at the great Judgment, &c.

God is said to bring the Wind out of his Treasuries, Psal. 135.7. Jer. 10.13. and 51.16. By which not only its hidden original is declared, John 3.8. But also its utility, and efficacy, and those other rare qualities which are in the Wind. Job 38.22. There is mention made of the Treasures of Snow and Hail, for the same Reason.

Heavenly and Eternal good things are called (and indeed they are the best) Treasures, Esa. 33.6. Matth. 6.20. and 19.21. Mark. 10.21. Luke 12.33. and 18.22. 2 Cor. 4.7. This is a Treasure that never faileth, and they that use it become the Friends of God, &c. Col. 2.3. All the Treasures of Wisdom and Knowledge are said to be hid in Christ, that is, the whole fulness, or eminent plenty of Divine Wisdom.

Cloathing.[Cloathing] is ascribed to God, Psal. 93.1. The Lord reigneth, he is Clothed with Majesty, the Lord is Cloathed with Strength, wherewith he hath girded himself, Psal. 104.1. Thou art Cloathed with Honour and Majesty, verse 2. Who coverest thy self with light as with a Garment, &c. By this is signified the infinite and admirable Majesty and Beauty of God, who in his Creation of light, and other great works, gave himself to be seen as it were by men. See Esa. 51.9. and 59.17. For in these places certain Garments are ascribed to God, in his execution of Vengeance against his Enemies, by an elegant Hypotuposis— The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy. In both places Christ the Captain of our Salvation, is to be understood by the Analogy of the Text— He is said to be the arm of the Lord, because he is the Power of God, 1 Cor. 1.24. And Esa. 59.14. It is said that there was no intercessor of the race of man (that was dead in sin) that could free him from the power of Satan, which is a plain intimation Christ himself would be the intercessor, the Conqueror of Satan, and Death, and our Saviour. See ver. 20, 21. Where the promise of the Redeemer is plainly given. And the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, saith the Lord— &c. Psal. 45.8. The Mystical habit of Christ the Coelestial Spouse is described, upon which place Brentius thus paraphrases.

All thy Garments smell of Myrrhe, and Aloes and Cassia, out of the Ivory Palaces, whereby they have made thee glad— that is, all the Garments wherewith thou art apparelled, and which can be produced for thy use, are not composed of wooden or vile materials, but brought from Ivory (and most precious) Repositories (for these are called the Houses or Palaces of Garments) they yield no other Odor, but Myrrh, Aloes, and Cassia, that is, a most fragrant and odoriferous scent, of which thou takest pleasure; that is, that most sweet fame which Christ himself and his Apostles by p. 75Preaching the Gospel have spread not only in Judea, but in all parts of the World, Luke 10.17, 18, 19, &c. 2 Cor. 2.15, 16.

Christ is said passively to be put on by Believers, Rom. 13.14. Gal. 3.27. When he dwells in their hearts by Faith, Eph. 3.17. and makes them partakers of his Celestial benefits.

The Apostles are said to be endued with strength from on high, Luke 24.49. When they receive the gift of the Holy Spirit as it is expounded, Act. 1.8. On the other side, a man is said to put on the Spirit of God, when it powerfully speaks or operates in or by him, as a man that goes forth in order to any work amongst men covers himself with a Garment, Judg. 6.34. 1 Chron. 12.18. 2 Chron. 24.20.

Moses calls Jehovah [A Banner,] when he gave the Altar he erected a Name, Banner.foreign Jehovah nissi. The Lord my Banner, Exod. 17.15. That is, the Lord is my helper both now and hereafter, against the Amalekites, and all other Adversaries, Esa. 11.10. it is said, the Messiah shall stand for an Ensign (or Banner) of the People, by which his Kingly Office is noted, as this passage is quoted, Rom. 15.12. He shall rise to Reign over the Gentiles; For a Banner or Trophy is a sign of Victory, Superiority, and Lordship, inasmuch as the People are said to act under the Banner of the Prince. Christ is the only Asylum or Refuge, where such as fly to him by Faith are protected and kept safe from the spiritual Enemy, as the Souldiery repair to the Standard of the General, where they are secure. See Cant. 2.4.

Psal. 60.4. Thou hast given a Banner to them that fear thee, that it may be displayed because of the Truth— Which may be truly applyed to Christ; upon these words Ainsworth says, that the word (Banner) is applyed to the Flag or Ensign of the Gospel, Esa. 11.12. and 49.22. and 62.10. Here to David and his Victory— to be high displayed, or to use for a Banner, which hath the name of lifting high, Esa. 59.19. The Spirit of the Lord shall lift up a Standard against him, that is he shall bring to passe that Christ shall be that Standard (or Banner) of the People, for as Souldiers aggregate or repair to the Military Standard, so the Saints are gathered together by the knowledge of Christ, the Captain of their Salvation.

A [Rod] and Staff, is attributed to God and our Saviour Christ, Psal. 23.4.A Rod. Thy Rod and thy Staff comfor me, of which we have spoke in the Metonymie of the sign for the thing signified, Psal. 45.6. Psal. 110.2. Heb. 1.8. The Rod or Scepter of Christ, signifies his saving word whereby he directs his Church and People. See Esa. 2.3.

The Rod of God, signifies also Castigation and Punishment, Job 9.34. and 21.9. In both which places the Chaldee renders it a Stroke. The King of Assyria is called the Rod of Gods Anger, Esa. 10.5. Because by him, as with a Rod, he was to chastise the People, and declare his Wrath against sin. See verse 24. The Word has almost the same signification, Psal. 2.9. Where (the epithete of Iron being added) it is a symbol of a more grievous and severe punishment, Thou shalt break them with a Rod of Iron, viz. Such contumacious and stubborn Enemies, that despise thy Kingdom, whether they be Jews or Gentiles, as ver. 1, 2. These are prophetical words of God the Father, respecting Christ his only begotten Son, who was constituted King of Sion, and (as it were) inaugurated to the sacred Offices of Judge and Redeemer. See Act. 4.25, 26, 27. All those were to be broken with and Iron Rod by Christ the Judge, who would not submit to the Scepter of his saving Grace, Psal. 45.6, 7. and 110.6. Esa. 2.3. but stubbornly resisted him, and therefore by the Sword of his Anger (which is that Iron Scepter or Rod) as of a severe Judge they were to be destroyed.

To this place of the Psalmist there seems to be an Allusion, Ezek. 21.10, 13.Ezek. 21.10, 13. expoundedEzek 21:10Ezek 21:13 In our Translation, thus— A Sword is sharpned to make a sore slaughter it is furbished that it may glitter: Should we then make Mirth? It contemneth the Rod of my Son, as every tree (or as in the marginal reading,) the Rod of my Son despiseth every Tree, and verse 13. —What if the Sword contemn even the Rod? &c. Where an obscure Periphrasis p. 76in the original Hebrew, has begot diverse Interpretations— What seems to me to be most proper and suitable I will lay down, and submit it to the Judgement of the Godly and Learned.

1. It is certain that the Prophets do frequently cut off their speech, introducing even in the very context,In cap. 8. Jerem. then this, and then another speaking, upon which Jerom says, that the change of persons, especially in the Writings of the Prophets, makes the Text difficult to be understood; which, if delivered with a clearer distinction of places, causes, and times, would render those things plain which seem to be obscure, Nahum. 2. Hence the Prophets are so obscure, because when one thing is treated of, there is suddenly a change to another thing or person. as Psal. 2.1. The New Testament is introduced, as speaking and complaining of Christs Enemies (See Acts 4.24, 25. &c.) And verse 3. The Wicked themselves speak— ver. 4. The Churches or the Psalmists words are set down, ver. 6. God the Father speaks, ver. 7. God the Son; then again the Father, ver. 10. And then the Royal Psalmist speaks the Conclusion.

Esa. 51.1. Jehovah is represented as speaking, ver. 3. The Prophet, ver. 4. Jehovah again, ver. 9. The Prophet, ver. 12 Then Jehovah, and so on — Something of the like nature may be observed, Esa. 53.1, 4, 14. And in the whole Book of the Canticles, wherein there is a vicissitude and change of Persons continued.

2. There are frequent Allusions in the Prophetical Writings to things written by Divine Revelation before them, as shall be shew…d, chap. 20. following.

3. In the very Text of Ezek. 21.27. He prophesies of Christ the Son of God, as constituted a Judge by the Father, and in the stead of God attributes Judgement and the power of Judging to him; as our Saviour himself says, John 5.22. That all Judgement was committed to him by the Father. These things presupposed the explication of these words will not be difficult— The Prophet declares the vindicative Anger of God against the rebellious Jews, by the similitude of a furbished and sharpned Sword delivered into the violent Enemies hand in order to slay; but suddenly changing his speech, by the change of persons and alluding to Psal. 2.9. Thus speaks ver. 10. A Sword is sharpned to make a sore slaughter, it is furbished that it may glitter, (so far the words of Jehovah, to which a short but Divine Paraenesis (or exhortation) of the Prophets is subjoyned, advising the people what they should do to avoid that destruction) should we, or shall we then make mirth (that is, shall we vaunt proudly, let us rather tremble, and submitting to and serving the Lord as enjoyned, Psal. 2.11. Serve the Lord with fear, and rejoyce with Trembling; let us rejoyce and work Rightousness, as true Conversion and Piety towards God is expressed, Esa. 64.5. If you do this, it will be well, but if not says, Jehovah again) **Virga filii mei spernens omne lignum.The Rod of my Son, despising every Tree, (so the Hebrew) [shall come upon you, or foreign, is at hand, as v. 13. And whereas it is said that this Rod despises every tree, we are to understand that it consists of more lasting materials, then any sort of Wood, being of Iron, which is very hard and difficult to be broken, as Ps 2.9. See Esa. 30.32.] This, but more concisely, is laid down, v. 13. VVhen there was a tryal, what then? (as if he had said, whilst by my castigations they were in a fatherly manner corrected, have they hitherto repented? Or what effect has it produced? Even nothing at all) shall not therefore a Rod despising (viz. that Iron Rod despising, [or hard in comparison of] all other wood) came upon them, (that is, shall I not deservedly save that Iron Rod of my Son as a sharpned Sword amongst them, and so, rather deal with them as open Enemies, then transgressing Children) says the Lord God. So much for that place. But observe that as Ezekiel alludes to the second verse of that Psalm in this place. So Esa. 13.14. Alludes to the later part, he shall break it as the potters Vessel, &c. In alike description of punishment upon a stubborn and refractory people.