A Key to Open Scripture Metaphors

Human Affections ascribed to God.

HEre we must note the difference of human Affections, for some are attributed to God, as being truly in him, yet not in that imperfect manner or way of accident, as they are in Man, but far more purely and eminently, and that essentially and substantially too. And so all words which express human Affections, are first to be separated from all in perfections, and then understood of God. The words of Augustine are notable— The Anger of a man (says he) causes a disturbance and a torment in his mind; but the Wrath of God executes its vengeance with a perfect equity and tranquility, void of all disturbance; the mercy of man has some mixture of heart misery, and from thence in the Latin Tongue hath its derivation— The Apostle exhorts not only to rejoice with the rejoicing, but also to weep with them that weep. But what man of a sound mind can say that God can be touched with any anxiety or torture of mind, the Scripture everywhere affirming him to be full of mercy. The zeal of men is often tainted with a mixture of spite, envy, or some other disorderly passion; but 'tis not so with God, for though his zeal is expressed by the same word, yet 'tis not in the same manner with the Sons of Men.

The words of Chemnitz deserve notice, Scholars (saith he) by a depraved application of that Rule, that accidents have no place in God, have taken away all Affections from him; and that most sweet consolation (Hos. 11.8, 9. My Heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine Anger, I will not return to destroy Ephraim, for I am God and not Man) they affirm should be taken according to effection not affection. It is true indeed, that accidents having no place in God his commiseration, is not such an affection as ours, but in regard his Mercy is not distinguished from his Essence, it is certain, that it must be much more ardently in God, then we are able to think, &c.

When [ Joy ] or rejoicing are attributed to God, it either denotes his delight and pleasure in his Creatures, Psal. 104.31. The Lord shall rejoice in his Works. Or else his gracious favor and propensity to his Church, as men take Joy in things very dear to them, Esa. 62.5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. So Deut. 28.63. and 30.9. Jer. 32.41. &c. There is a Joy in God, which exerts itself in gracious effects, but that is infinitely greater then it is in men, or can be thought by them.

2. There are certain human Affections, which according to their descriptions in a proper way of speaking are not in God, but are used by way of similitude to signify something Divine (as we said about human Members ) end for that and are ascribed to God, of which kind in order.

[ Sadness and Grief ] of mind is attributed to God, by which his displeasure, and the withdrawings of his grace and favor are signified, Esa. 63.10. But they rebelled and vexed his Holy Spirit: Therefore he was turned to be their Enemy, and he fought against them, that is, they have perpetrated such wickedness against their proper Consciences, that the Holy Spirit has forsaken them, and justly withdrawn his grace. The like is said Ps. 78.40. How often did they provoke him in the Wilderness, and grieve him in the Desert? So Eph. 4.30. Greive not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption, that is, speak not so corruptly and profanely as to provoke the Holy Spirit to withdraw his gracious gifts and operations from you, and instead thereof to inflict wrath and punishment upon you. So Gen. 6.6. And it repented the Lord that he had made man on the Earth, and it grieved him at his Heart, that is, their malignity so displeased him, that he manifested his Divine Decree to punish them. The Chaldee renders it, And he said in his word, that he would break their power according to his Will.

So Judges 10.16. And his Soul was grieved for the misery of Israel, that is as the Chaldee renders it, he grieved or his Soul was affected with anguish, by which grief the Commiseration and Compassion of God, for the Afflictions and Calamities of Israel is noted. The like phrase of the indignation and averseness of God is used Zach. 11.8. The word [ broken ] when ascribed to God is also of the same •• ence, as Ezek. 6.9. I am broken with their whorish heart which hath departed from me, that is, I am affected with grief, and as it were compelled to Decree their Punishment, as verse the 10th.

[ Repentance ] is ascribed to God, by which likewise his Divine displeasure against-men's iniquities, and the infliction of punishment is noted. Gen. 6.6. 1 Sam. 15.35. Jer. 18.10.

Sometimes (if the speech be with reference to men, that by serious Repentance are converted to God) it denotes Divine Commiseration, and a taking away of punishment, Exod. 32.12, 14. 2 Sam. 24.16. Psal. 106.45. Jer. 18.8. and 26.3. Hos. 11.8. Joel. 2.13, 14. Upon which place Tarnovius thus expresses himself. The Condition of men being changed, the immutable God is not changed, but the thing itself? For he willeth always, that it should go ill with the obstinate, and that they should perish eternally, but that the Holy and Regenerate should be truly happy in this and the other World. When God, to converted Souls, remits that punishment; which he denounced to wicked and nesarious sinners, he is said to Repent of the Evil by an Anthropopathy, because he seems to do that which repenting men do, otherwise cannot properly repent because he is not a man, 1 Sam. 15.29.

Augustine says, that the Repentance of God is not after any error, but the change of Things and Constitutions in his Power is noted, as when it is said, that he Repents, the change of things is signified, the Divine prescience remaining immutable, and when he is said not to Repent, it is to be understood, that things are unchanged.

Polanus says, that the Repentance of God is not a perturbation or grief arising from any sense of error in his Counsel or Divine decree, which is immutable, 1 Sam. 15.29. But the change of his Works, the Divine Will remaining unchanged, &c. Its causes are the sins or Repentance of men, &c.

[ Anger, Revenge, Hatred ] when attributed to God, are by some referred to this head. Where we are to note, that these words are not ascribed to God by way of Anthropopathy, for God most truly, properly, and for infinite Reasons, is justly angry with sinners, takes vengeance on them, or afflicts them, Jer. 9.9. Nahum. 1.2. &c. He truly hates sinners and hypocrites, Psal. 5.6. Esa. 1.14. &c. (although these things are ascribed to him without any perturbation, confusion or imperfection) yet there is an Anthropopathy in certain words and phrases by which these affections are wont to be expressed. Thus breath, or to breath do sometimes note the Anger of God, by a Metaphor taken from men, who in the vehement commotion of Anger, do draw their breath more strongly then ordinary, Exod. 15.8. Job 4.9. Esa. 33.31. Ezek. 21.30. &c.

Where it is said, Deut. 28.63. The Lord will Rejoice over you to destroy you, &c. It denotes his alacrity to inflict punishment, answering to his rejoicing over them to do them good. When a thing is said to be burdensome or wearisome to the Lord, Esa. 1.14. It notes his aversation and hatred. He is said to receive consolation, when he avenged himself of his Enemies, as Revenge is wont to be sweet to abused and Angry persons, Esa. 1.24. and 57.6. Ezek. 5.13.

[ Zeal or Jealousy] is ascribed to God, to denote his most ardent Love to Believers, and his care of their safety joined with an indignation against their Enemies, Esa. 9.7. Zach. 1.14, 15. Joel 2.18. It also sometimes notes God's vehement Anger against stubborn, rebellious, sinners, who violating that Faith, by which God espoused them to himself, commit spiritual Adultery, Exod. 20.5. Num. 25.11. Zach. 8.2. So in Hiphil, men are said to provoke God to Jealousy by their Idolatry and sins. Deut. 32.16.21. 1 King. 14.22. Ezek. 8.3. &c.

Human 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, 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. 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 Abraham's Heart, but such an illustrious example of Faith and Obedience, was never externally shewn; which done Jehovah's 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 everything by Prayer and Supplication let your Requests be made known unto God. 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 ] (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.

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 thyself 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, 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 show 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, therefore this phrase is only used to signify 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 relief unto men after hard calamities in which he seemed to forget them, as Gen. 8.1. And God Remembered 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 sense, 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.

Jerome 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 — 'It is 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 applied 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, 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 〈 in non-Latin alphabet 〉 signifies) for thine iniquity, that is, he delays your punishment, and does not rigidly exact, according to their greatness, agreeing in sense 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, 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 applied 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 sense, for orders sake) may be distinguished into the 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, 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 sense, 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. 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 God's 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. 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 ] 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 God's 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 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, Jehovah kissed (that is shown 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 Christ's coming into the Flesh, and completing the work of redemption.

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 breast 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.

[ 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 Soldiers 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 grief. Orphans breaks out into Cries and Vociferation, which most elegantly expresses the Patience and Forbearance of God, and the extremity of his Wrath when provoked. 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 enlightened by the Spirit of God was formed into words, an account of such is found everywhere 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, and the executions thereof is revealed or expressed after the manner of human 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 God's 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 virtue and efficacy of his Will is expressed, &c. for what we would have done; that it might be understood, believed, or done, we express ourselves by the prolation of a word, and when God's 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, &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 watery 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 virtue 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 God's 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 Judgments 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 signify the most Holy and most efficacious discerning and efficiency of God's Will.

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 Word, 〈 in non-Latin alphabet 〉 for by him a manifestation of the internal speech of the Holy Trinity (that is their Divine Decrees) for man's Salvation is made unto us, John 1.1, 13, 14, &c.

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. Where Tempests, Earthquakes, &c. are said to be at God's 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 applied to God's Creating Word, 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 Christ's 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. The Lord hath called for a Famine, and it shall also come upon the Land for seven years, Psal. 105.16.

Rom. 4.17. God's [ 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 ] is attributed to God, when he is said to Answer men's 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 prays 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.

Contrary to this, is God's [ Silence, ] when his people pray, by which his delay in comforting and helping them is noted, as Psal. 28.1. Unto 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.

The Lord is said to be a [ Witness, ] when he declares the Truth of a thing in fact, or justly punishes Liars, 1 Sam. 12.5. Jer. 42.5. Malachi. 3.5. &c. The Lord hath been a Witness between thee and the wife of thy Youth, Mal. 2.14. that is, to join 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.

By [ Numbering ] 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 wanderings, put thou my tears into thy bottle, are they not in thy book? Matth. 10.30. But the very hairs of your head are numbered. 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, 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 signified Redemption by and through Christ, as 1 Cor. 6.20. For ye are bought with a price, therefore glorify 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 Savior.

The second kind of Actions, which are proper to the hands, are either general or special. In general there is ascribed to God by an Anthropopathy.

[ Labor ] in the work of the Creation— So Job calls himself the Labor of his hands, Job 10.3. that is, fashioned and formed him in his Mothers Womb, of which he emphatically speaks in verse 8. Thine hands have made me, and fashioned me together round about. The Hebrew word properly signifies the forming of a thing with great Labor, 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 clothed 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; marvelous 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. 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 colors. The formation of man is therefore compared to such a work, because of its marvelous 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 Labor, as Esa. 43.24. Thou hast made Labor in thine iniquities (so the Hebrew) He shall see the Labor (or travel) of his soul. Esa. 53.11. This comes to pass in a twofold respect, which attend Labor, As

(1.) Anxiety and Toyl, Then

(2.) The Utility 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 joined. 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 [ Labor ] is opposed [ Rest ] and Recreation, 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 sanctified it; because that in it he had rested, &c. This Rest in God, presupposes no wearyness (as it does in men) but the completing end, and perfection, of his admirable work, of this great and incomprehensible Fabric, 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 completes it.

Some say that the word 〈 in non-Latin alphabet 〉 Rest is properly attributed to God, which strictly signify Rest, as 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉 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 mere 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 Rested, was refreshed (or took breath;) which word is also used, Exod. 23.12. Of the weary Servant after his Labor, viz. On the seventh day shalt thou Rest, and 2 Sam. 16.14. It is expressly opposed to weariness. Zion 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

1. He is said to wash away filth and sin, when he graciously remits it, Psal. 51.2. Wash me thoroughly 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 Zion, &c.

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.

3. He is said to [ Wipe ] when he destroys, 2 Kings 21.13. a Metaphor taken from Dishes, which are Wiped 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.

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, 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.

7. 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.

8. He is said [ to Hold the right-hand of Cyrus ] when he gave him a prosperous success in his warlike expedition against Babylon, Esa. 45.1.

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.

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, 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 tries his People by Calamities and yet preserves them, 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, ] when he despoiles men of their Ornaments, Esa. 3.17, 24. for the chief 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. 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, 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, ] when he gives a happy issue and conclusion to the endeavors of men, as Psal. 5.8, 9. Isaiah 45.2, 13.

[ To Lose or Ungird the Loins ] when he makes men feeble and unarmed, and so uncapable of defense or offense, Esa. 45.1.

[ To Pour out his Anger, ] when he Punishes, Psal. 79.5, 6. Ezek. 9.8. and 20.13, 21, 33.

[ To Pour out his Spirit, ] when he largely distributes his gifts, 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, Jer. 19.7.

[ To Pour out a Blessing, ] when he plentifully distributes his benefits, Mal. 3.10.

He is said [ to Hew by the Prophets, ] when he terrifies men by fearful Admonitions, and legal Threatenings, 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, 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, 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, Psal. 110.5, 6. Hab. 3.13.

He is said to Sling out the Souls of David's 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 God's 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, ] when with just Judgments he recompenses the unjust stubbornness 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, 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.

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. 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 havoc 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 Write the Godly in the Book of Life, or his Book. Esa. 4.3. Dan. 12.1. or when he Writes his Law in their Hearts, Jer. 31.33. Heb. 8.10. By which a Renovation by the Holy Spirit is noted, that Believers 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 shows his most faithful care and eminent Grace towards them. See Rev. 3.12.

Sometimes his Writing signifies his Wrath and Punishment of sinners, as when Job says, thou Writest 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 Written before me, I will not keep silence but I will recompense, even recompense 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 man's way with hewn 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. 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 thoroughly purge his Floor, and gather his Wheat 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 itself.

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 Unction of Christ our Blessed Savior, wherewith he is by the Father anointed 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, 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 God-man, and signifies the destruction of the power and Kingdom of the Devil, and man's Redemption, from its Tyranny and Vassallage. Our Savior 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 extreme 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, 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 Physicians calls vegative, but we reduce it to the Animal, for vegetatives are comprehended under it.

[ Seeing ] or Sight is attributed to God, 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, 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 Lord's Eyes behold, his Eye-lids try the Children of men's, '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 〈 in non-Latin alphabet 〉 ▪ energy, or power in operation. Upon this and the following verse Erasmus, thus paraphrases,

2. By the Sight of God, his Providence over his Creatures is to be understood, sometimes denoting his approbation, favor, 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 everything 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 offered 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 〈 in non-Latin alphabet 〉 respicere or Seeing, or respect of God as it concerns men, denotes his Approbation, Mercy, Care and Help. Of which Illyricus in Clave. There is in this a twofold figure, viz. An Anthropopathy, in as much as Sight is ascribed to God, then a Metalepsis or Metonymy, 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 God's Seeing or Respecting, denotes his Favor 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 Anointed (that is, Christ ) who is our Mediator and Savior, 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, 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 God's attention, Hearkening 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, 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 savor of rest (so the Hebrew ) The Chaldee. says, and the Lord received their sacrifice very pleasingly — Upon which place Luther, says thus— As Physicians 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 savor 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 public 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 savor; for God smells not by the Organ of Nostrils as man does, for it was not the smell of the Sacrifice of Beasts that yielded 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 noisome and unsavory. This Odor is, not what our external works represent to sense, 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 savor is sound, as Exod. 29.18, 25, 41. Levite. 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 savor. 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 savor 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, 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 ; 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. Upon 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 Favor 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, and denotes his assiduity or dispatch, in inflicting Punishments or granting benefits, Jer. 31.28. and 44.27.

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 signified, Levite. 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. Levite. 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 favor, 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 human 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 itself 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 Judgments, Psal. 18.10. He rode upon a Cherub, and did fly, 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, signifies his going into his Judicial Throne, or Divine Judgment itself, 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, 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, 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. 〈 in non-Latin alphabet 〉 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, 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. 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 Judea 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, signifying his desire and serious will, Ezek. 22.30. John 4.23. &c.

[Finding] out Iniquity is attributed likewise to God, when he chastises and Punishes in Wrath, Gen. 44.16. He is said to Find his Enemies, when he lays condign 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 sense he is also said to Seek him, 1 Sam. 13.14.

The third kind of Action is generative, not that Eternal Generation, 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 privilege of Sonship, through Christ the Savior— 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. Upon which place the Learned Tarnovius thus paraphrases. Prepare yourselves 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 established 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 God's 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.

Human Adjuncts ascribed to God.

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 anything 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 favorable 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 God's absolute Decree or Power no Creature can retard, but here he speaks of his Power as it is tempered, qualified and allayed, by the favor 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 Apostasy 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 virtue 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 human abhorrence.

Something also of loosened or disjointed Members, after the manner of men is attributed to God, as Jer. 6, 8. Be thou instructed, O Jesuralem, lest my soul be loosened 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.

Ezek. 23.18. She discovered her Whoredoms, and discovered her nakedness; then my mind was, 〈 in non-Latin alphabet 〉 disjointed from her. By this phrase the Communion of God with Believers is most excellently expressed; for, if for their willful and contumacious Rebellions God departs from them, the head is, as it were, separated or plucked off the putrefied 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 ransom 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 men's Actions, which are ascribed to God, 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, (Synecdochically) a Vine dresser, 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, 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, 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 Counselor, 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 Pysician, 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. Which appellation is also peculiarly attributed to Christ, with respect to his Office as a Savior, 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, declaring the Love and Affection of the Omnipotent God towards men— So he is called Father 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 〈 in non-Latin alphabet 〉 , pater futuri seculi, the Father of the Age to come.

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.

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.

He is called a [ Witness, ] which term is applied 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.

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. 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. 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 ( 〈 in non-Latin alphabet 〉 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 human 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 Lord's [Footstool,] Esa. 66.1. Matth. 5.35. By which is noted his immensity, 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 sense is— know, that nowhere 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 he 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 favor, 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 sense that a Throne is ascribed to him; by which his Government, Divine Judgment, 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 excels 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 Zion, 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, Defense, Illumination, Consolation, and Salvation, of his Divine presence to his people is to be understood.

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 virtue or power of my God may dwell upon me, or that he would place his Tabernacle upon me, and as an Umbrage 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 God's sitting in the Heavens, or dwelling there, as Psal. 2.4. Psal. 103.18, 19. 1 King. 8.39, 43. and Illyricus thus expounds. 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 Lord's, 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 sense, requires not Money, Calves, or Kids, &c.

And the Learned Gerhard says— God is everywhere, 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 fullness to Christ according to his humanity, Psal. 45.7, 8. John 3.34. The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove, Matth. 3.16. &c.

[ Time ] is ascribed to God 〈 in non-Latin alphabet 〉 (in a way of human) speaking, but is to be understood 〈 in non-Latin alphabet 〉 (in a way of divine Dialect) of his absolute Eternity -Sometimes the description of God's 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.

[ Days ] 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 〈 in non-Latin alphabet 〉 , 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, today, and forever, 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Alpha and Omega, the first and last letters of the Greek Alphabet, which denote the beginning and end of anything, 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 〈 in non-Latin alphabet 〉 , foreknow, 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 fails, 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, 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. 'It is said of Christ the Lamb of God, and the Redeemer of the World that he was 〈 in non-Latin alphabet 〉 , Foreknown before the Foundation of the World, 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.

[ Armor 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 Cloak, &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, thus the King of Babylon is called God's 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, 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, by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol. Deut, 32.41. Judge. 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 applied 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 Favor and Mercy to men through Christ, becoming their defense, protection and security— warding (as a Shield 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 favor 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. Because when it is received by Faith, its virtue is exerted in the defense of Believers.

The Holy Spirit is called an [ Earnest ] given by God to Believers, 2 Cor. 1.22. and chap 5.5. Eph. 1.14. The Hebrews call 〈 in non-Latin alphabet 〉 (of whom the Greeks borrowed 〈 in non-Latin alphabet 〉 , the Latins Arrhabo, ) anything that is given to confirm a promise or bind a bargain, therefore some translate it a pledge. According to Soudas Arrhabo or an Earnest, is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue— Jerome 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 borrowed 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 forever, 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.

It is said, Psal. 75.8. For in the hand of the Lord there is a Cup, and the Wine is red, 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.

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 ministering Angels mentioned, Psal. 68.17. The Chariots of God are twenty thousand, even many thousands of Angels.

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 ] 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, 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.

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.

[ 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.

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 God's 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 Judgment mentioned, by which that Divine and most exact knowledge of men's 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 Unbelievers, for the World is wont to be distinguished into 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.

[ Oil ] or Annointing is attributed to God, Psal. 45.7. Thy God hath Anointed thee with the Oil 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 Savior, who is called 〈 in non-Latin alphabet 〉 , Unctus, Anointed, Joh •• 1.42. and 4.25. 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 ▪ Christians, (with respect to their primitive vocation or Original) from the Anointed Savior 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, 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 sacrificed that they may be a pleasure to me, therefore let me be refreshed with the favor of it as I appointed. God calls sacrifices his Meat, after the manner of men, who are chiefly fed with Flesh, Wine, Oil, 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 quickening, strenghtning, and salutiferous energy, and power, which is exerted or communicated to Believers, who by true Faith do spiritually eat Christ, that is, receive him, and apply his benefits to their own Souls.

By this Trope God is an Hypothetical speech, 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. 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 itself in everything: Bullinger in his Comment says, as the Seal is most properly expressed in the wax, so the subsistency of the Father most properly shines forth in Christ. 〈 in non-Latin alphabet 〉 (which 〈 in non-Latin alphabet 〉 comes from 〈 in non-Latin alphabet 〉 , insculpere, to engrave) in this place does not so much respect the Image or impression taken, as the Seal itself. The Father has (as it were) most indelibly engraven, 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 shows 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 is restored 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 ] are ascribed to God, which is sometimes applied 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 stubbornness 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 fullness, or eminent plenty of Divine Wisdom.

[ 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 Honor and Majesty, verse 2. Who coverest thyself 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 completely 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 Savior. See ver. 20, 21. Where the promise of the Redeemer is plainly given. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord — &c. Psal. 45.8. The Mystical habit of Christ the Celestial Spouse is described, upon which place Brenz thus paraphrases.

All thy Garments smell of Myrrh, and Aloes and Cassia, out of the Ivory Palaces, whereby they have made thee glad— that is, all the Garments wherewith thou art appareled, 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 Preaching 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, Judge. 6.34. 1 Chron. 12.18. 2 Chron. 24.20.

Moses calls Jehovah [A Banner,] when he gave the Altar he erected a Name, 〈 in non-Latin alphabet 〉 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 Soldiery 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 applied to Christ; upon these words Ainsworth says, that the word (Banner) is applied 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 pass that Christ shall be that Standard (or Banner) of the People, for as Soldiers 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 Savior Christ, Psal. 23.4. Thy Rod and thy Staff comfor me, of which we have spoke in the Metonymy 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 God's 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 epithet 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 Zion, 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. In our Translation, thus— A Sword is sharpened 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 in 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 Judgment of the Godly and Learned.

1. It is certain that the Prophets do frequently cut off their speech, introducing even in the very context, then this, and then another speaking, upon which Jerome 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 Christ's 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 show •• 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 Judgment and the power of Judging to him; as our Savior himself says, John 5.22. That all Judgment 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 sharpened 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 sharpened 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 subjoined, 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 enjoined, Psal. 2.11. Serve the Lord with fear, and rejoice with Trembling ; let us rejoice 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) The Rod of my Son, despising every Tree, (so the Hebrew) [shall come upon you, or 〈 in non-Latin alphabet 〉 , 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. When there was a trial, 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 sharpened 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.

CHAP. VIII. Of Metaphors Translated from other Creatures to God.

THE things existing in Nature besides Man are either Animate or Inanimate. The Animate are such as have a sensitive Life, as Beasts, or a vegetative, as Plants. From Beasts are taken and attributed to God.

1. Certain Names of Living Creatures, as when Christ is called a [Lamb] John 1.29. Rev. 13.8. Because he was made an immolation or sacrifice for the sins of the whole World, which the sacrifice of Lambs in the Old Testament Typically prefigured, 1 Cor. 5.7. 1 Pet. 1.16. Rev. 5.6. as also, with respect to his mildness, patience, innocence, and beneficence, &c. See Esa. 16.1. 2 Sam. 8.2. with 2 Kings 3.4. &c.

Christ is called a [ Lyon] Rev. 5.5. Behold the Lion of the Tribe of Judah, hath overcome. He is so called, because of his great and Divine Fortitude in his Resurrection from the Dead, and his victory over the Devil, the World, and Hell. D. Franzius, in Hist. Animal. pag. 73. Gen. 49.9. says— The whole Polity of the Jews is called a Lion, and a Lions whelp, because of the great firmness of that Empire, which endured even until Christ's time, and was esteemed then the most famous among the Governments of the World; and although in some respective seasons they had Kings, eminent for Power and Wisdom. Yet Christ only is called a Lion ( 〈 in non-Latin alphabet 〉 or) by way of eminency, that is, he was the most powerful, most wise, and most excellent of the Kings, that ever ruled in Judah, &c. And Drusius lib. 10. p. 410. The Lion of the Tribe of Judah, whose Coat of Armor was a Lion, which was painted in the Banner of that Tribe in three colors; with these words, Arise, O Lord, let such as hate thee be scattered, and thine Enemies Fly from before thee, &c.

The Coats of Armor of the four principal Tribes of Israel, as R. Kimchi, on Ezek. 1. ult. recites them from the Talmud, were thus. In the Banner of Judah the shape of a Lion, according to that which is written (Gen. 49.9.) Judah is a Lions whelp. In the Banner of Reuben, the shape of a man, according to what is said of it ( Gen. 30.14.) And Reuben found Mandrakes in the Field, which are of a man's shape. In the Banner of Ephraim, the similitude of a Cow, according to ( Deut. 33.17.) His Glory is like the firstling of his Bullock or Cow. And in the Banner of Dan, the shape of an Eagle, as it is said ( Gen. 49.17.) Dan shall be a Serpent by the way, and it's said here (as Esa. 30.6.) The Viper and Fiery Flying Serpent.

Psal. 22. In the Title, Luther and other interpreters say, that Christ is called 〈 in non-Latin alphabet 〉 Ascleth, the morning Hind; upon which see Luth. Tom. 2. Lat. Jen. fol. 238. Illyricus in Clav. Script. Col. 112, 113. D. Gerhard. Harm. histor. passionis Dominicae cap. 7. p. 310. D. Franz. Hist. Animal. p. 163, &c. To which also some refer, the Chaldee. Paraphr. which says, for thy Everlasting and Morning sacrifice, by which the end or reason for which this afflicted Hind was slain, seems to be fairly expressed. For the Oblation of Christ upon the Cross is truly an Everlasting and a most perfect sacrifice, Heb. 10.12, 14, 26. It is called the Morning (Hind) because his virtue and prefiguration, began about the beginning of the World after the fall of our first Parents, Rev. 13.8. Hebr. 13.8. Typified by the Morning sacrifices wont to be offered in the Old Testament, Numb. 28.4. The Appellation of a [ Morning Hind ] is thus expounded viz. By it is denoted a Hind, which the Hunters, in the Morning when it goes abroad to feed, lie in wait for, take, and slay; so Christ with his Disciples going abroad in Judea in the morning, season, that is, in the beginning of his Kingdom, or the first beamings of his Divine and Evangelical light, to the pastures of Life, (not so much to feed himself, as to administer to others) was hunted by the Devils, and by their setting Dogs the Jews, and his Apostles, being as Hinds dispersed, he was at last taken and slain by them which seems to be intimated, ver. 16. For Dogs have compassed me, the assembly of the wicked have enclosed me, they pierced my hands and my Feet.

To this phrase some apply the search that Herod made for him even in his Infancy, and his being driven into Egypt, Matth. 2.14, 15. And the gathering together of the Chief Priests, Scribes and Elders of the People early in the Morning to condemn Christ, as Mark. 15.1. And as the Morning Hind is not taken and slain merely to destroy it, as Wolves are wont to be killed, but that it may serve for pleasant food: So Christ in the sacrifice of his Cross and Death becomes most sweet food of Life and Salvation for us, to be sacramentally and spiritually eaten. Upon which Musculus says thus— O Flesh of Christ truly like that of a Hinds, but more exceedingly sweet to the faithful Soul, then any things the Nobles of this World taste in their delights. And that there may be nothing wanting to give it a delicate savor and relish, he was not merely slain, but well turmoiled, hunted, and tired before, as our great men are wont to do in hunting and agitating their Deer before they kill it, that the Flesh may become more sweet, tender, and delicate▪ &c. Adding, and see how agreeable this comparison is to the Death of Christ, for as the side of the pursued Hind is exposed to the Hunters dart, Christ's side was upon the Cross pierced with a spear.

Psal. 22.6. Christ calls himself a [ Worm, ] with respect to his debased state, and the extreme contempt to which he was exposed in the World; Upon which Eranzius in the aforesaid Book, pag. 826. says, Sicut vermis habetur pro vilissimo excremento, &c. As a Worm is accounted a most vile excrement, which men will not so much as handle, or if they do will wash their hands after it, and if they see them lie upon the Earth will remove them from the sight of men— So was Christ treated with extreme contempt, when he hung upon the Cross.

It may not be amiss here to insert the paraphrase of Weidnerus upon Prov. 30.19. Difficilia mihi sunt ista tria cognoscere: Viam Aquilae in Coelo, h. e. Viam Christi ascendentis in caelum cum carne assumpta, &c. Those three things are difficult for me to know: The way of an Eagle in the Air, that is, the way of Christ ascending into Heaven, in his human Nature: The way of a Serpent upon a Rock, that is, the way of Christ from the Cross to the Sepulcher, which was cut out of a Rock, and from whence he rose the third day, whence Christ himself says, as Moses lifted up the brazen Serpent, &c. The way of a Ship in the middle of the Sea, that is, the way of Christ passing through the World in Tempests and Storms. The way of a man with a Maid, that is, the way of Christ in his incarnation in the Womb of a Virgin, &c. It is added, ver. 20. Of the way of an Adulterous Women, that is, the Treacheries and Machinations of the Synagogue against Christ — See Burgensis upon Esa. 7. Addit. 5. fol. 21. What is spoken of the Eagle by Gregor. Nazianz is accommodated to the Diety of Christ, which is ineffable, as D. Franzius cites it, page 327. &c.