A Key to Open Scripture Metaphors

Metaphors taken from Inanimate Bodies.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An [ Adamant or Diamond ] (a precious and most hard Stone) is brought to denote the pravity and diabolical hardness of man's heart, Zach. 7.12.

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

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

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

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

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

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

Metaphors taken from Things Growing out of the Earth.

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

The Parts are these,

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

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

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

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

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

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

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

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

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

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

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

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

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

The greeness of leaves is called a budding or germination, which word (viz. 〈 in non-Latin alphabet 〉 ) is by a metaphor brought to signify, sometimes natural things, as the hairs of the head and beard, Lev. 13.37. 2 Sam. 10.5. Judge. 16.22. Ezek. 16.7. and 43.19. and 61.11. The word flourishing, reviving, or more properly growing green again, is elegantly translated, Phil. 4.10. to signify the mind of man stirred up by Love and Benevolence to no good. On the contrary to be dried up or withered is put for Death or being taken away, Joel. 1.12.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

• (1.) A Wood.
• (2.) A Garden.

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

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

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

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

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

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

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

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

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

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

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

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

Metaphors from the Vine, &c.

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

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

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

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

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

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

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

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

• (1.) Their adulterating the word of God by the mixture of their own fancies.
• (2.) Their Covetousness and Study of filthy gain.

The Verb 〈 in non-Latin alphabet 〉 , is properly understood of Wine-sellers, and is here metaphorically translated to signify deceitful dealing, as it is expounded, 2 Cor. 4.2.

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

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

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

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

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

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

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

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

Metaphors from Corn, &c.

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

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

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

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

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

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

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

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

• 1. Men are proposed as the efficient cause or Harvest men. Or,
• 2. As the object, that is, handfuls or fruits measured.

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

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

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

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

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

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

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

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

Matth. 9.37, 38. Luk 10.2. The Ministers of the word are called 〈 in non-Latin alphabet 〉 , Laborers in this spiritual Harvest. In which places we are taught the great necessity of a Ministry in the Church, as well as of Laborers to save and gather the Harvest fruit.

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

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

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

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

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

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

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

1. Joyful, as Psal. 105.40. He satisfied them with the bread of heaven; Manna is called the bread of heaven, because it was food for the Israelites, and served for bread, And Psal. 78.25. It is called the bread of the Mighty, (or of the strong) that is, as the Chaldee. the Septuagint, the vulgar Version, and Luther render it, the bread of Angels, that is, such bread as these heavenly administrators of the Divine Will shall supply you with, and not any human help. And they are said to be strong because God communicates such power to them, &c.

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

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

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

Of Metaphors from the Parts and Members of Living Creatures.

WE are distinctly to consider of Brutes. As,

• (1.) Their Parts and Members.
• (2.) Their general Names, Effects and Adjuncts.
• (3.) Their several Species or Kinds.

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

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

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

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

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

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

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

In other things a Horn signifies.

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

2. Sometimes Angels, Corners or Eminencies, having the form of Horns, Exod. 27.2. and 29.12. Lev. 4.7. 1 King. 1.51. Jer. 17.1. and elsewhere, so in the Syriac and Chaldee Tongues the extreme or angular point.

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

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

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

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

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

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

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

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

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

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

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

The [ Wings ] of a Bird, because

• 1. They are its outward Members. And
• 2. Because they are sometimes expanded at large. And
• 3. Because they are the instruments of swift flight through the Air; do yield a threefold Metaphor.

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

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

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