A Key to Open Scripture Metaphors
The wings of the wind, denote its celerity and impetuous course, 2 Sam. 22.11. Psal. 18.10. and 104.3. These three attributes of wings meet in one Text, Isa. 18.1. Woe to the land the shadow of wings, (so the Hebrew) Where by those Umbratile wings, are understood the sails of Ships, which are the extreme parts expanded in form of wings, and when filled with wind, are the cause of the Ships swift motion; And are withal a shadow to the Sailors; the Chaldee has it thus, Woe to the land to which men come from a far Country in ships, and their sails are expanded like an Eagle, which flies with his wings. Junius and Tremellius by wings understand the Coasts of the Land, that is, a land shady because of the great and opacous Mountains that environ it, such being everywhere about the Red Sea, as Strabo in his last book of Geography tells us.
[ To Fly ] which is the property of Birds, signifies in a Metaphor to be carried or sent with a swift and very speedy dispatch. Isa. 6.6. and 11.14. Dan. 9.21. Psal. 91.5. 'tis elegantly attributed to the Eyes, Prov. 23.5. Wilt thou cause thine eyes to fly unto that —, that is, wilt thou cast thine eye upon it, with most intent and earnest desire? And to a sword, Ezek. 32.10. when I shall cause my sword to fly (so the Hebrew) that is, when I shall flourish or brandish my sword. This is spoke of the true God, by an Anthropopathy, when he threatens Destruction and Death.
To fly, signifies also to vanish and perish, Job 20.8. Prov. 23.5. Hos. 9 11. To fly upon, the property of rapacious Creatures signifies to rush suddenly upon a thing, as 1 Sam. 14.32. the people flew upon the spoil, &c.
[ The Heart ] of a living Creature, because it is in a manner in the middle of the breast, and within the body, by a Metaphor is put for the middle of anything, and also the inward part; Deut. 4.11. And the Mountain burnt with fire unto the heart of heaven, that is the middle of the lower heavens, 2 Sam. 18.14. In the heart of the Oak, i. e. in the middle, &c. See more Examples, Exod. 15.8. Psal. 46.2, 3. Prov. 30.19. Ezek. 28.2. Jonah 2.4. Jer. 51.1. So the [ Belly ] is put for the middle place of a thing, 1 King 7.20. The Reins for grains of wheat as before, Chap. 6.
[ The Tail ] the hindermost part of the Creature is put for the extremes of anything, Isa. 7.4. the tails of the firebrands, that is the very ends almost burnt, which can do nothing but smoke, and will be quickly consumed. By which the two Kings that were Adversaries to the Jews are understood as before. Sometimes the head and tail are joined together, the first signifying Dominion, the other Subjection and servitude, Isa. 9.14. The Lord will cut off Head and Tail, that is, high and low, the courageous and the abject (which by another Metaphor of Branch and Rush is also there expressed) he adds ver. 15. the eminent and honorable, he is the head: and the Prophet that teacheth lies, he is the Tail, which phrase renders them most abject and detestable before God. Illyricus, The tail is interpreted of seducers, whether because of the extreme vileness of their life, or because they voided the venomous excrements of Satan, or because they wagged when they flatter men, so, as dogs fawn with a motion of their tail. Deut. 25.18. What we read in our English Version— he— smote the hindmost of thee, in the Hebrew is, he smote thy tail, that is, the rere of the Army. The Chaldee. And he slew all of thine, who were loitering behind thee. See Josh. 10.19.
[ The Heel ] the extreme part of the foot by a Metaphor signifies, the ends, bounds, or limits of a thing, Psal. 119.112. Also the gain, fruit, or reward which is the end of the work, Psal. 19.11. &c. To lift up the heel, Psal. 41.9. is said of a refractory enemy, and a contriver of Mischief, the Metaphor being taken from the kickings of stubborn and angry horses. See Joh. 13.18. Deut 32.15. 1 Sam. 2.29. Of the phrase to kick against the pricks, we will treat hereafter.
Here we will add some certain homogeneal or similary parts of an Animal, for what we have hitherto spoken of, are (according to a Physical Notion or distinction) heterogeneous, or dissimilary.
[ A Bone ] Because it is hard and white has two Metaphorical Notions: And,
1. Denotes hardness and inhumanity of Mind, Prov. 25.15. A soft tongue breaketh the bone ; that is, even the most hard-hearted and severe Man, or the most grievous and rigid anger: So Gideon pacified the Ephraimites, Judge. 8.1, 2, 3. and Abigail pacified David, when he intended to Destroy Nabal, 1 Sam. 25.24. and the following Verses.
2. It denotes white like a Bone, 2 Kin. 9.13. Then they hasted and took every man his Garment, and put under him 〈 in non-Latin alphabet 〉 upon the bone of the stairs ; that is, a step white as a bone. Others interpret this phrase as Metonymical, imagining the steps be of Ivory, or some other sort of bone. The Chaldee turns it, upon the step of hours: understanding (as Schindler thinks) a Dial cut into the stone, in which were signed degrees, by which the hour of the day may be found by the Sun-shine. R. Kimch. upon the highest step amongst the steps, &c.
[ Marrow ] The inward fat of the bones, because it is the sweetest part of the Flesh, communicating vigor to the bones and all the body, affording it a grateful aliment. By a Metaphor is put for any good thing, Isa. 5.17. and is mentioned in the description of the heavenly banquet, Isa. 25.6. Fat is of the same signification, Gen. 45.18. Numb. 18.12, 29, 30, 32. Deut. 32.14. Psal. 81.16. and 147.14. in both which la •• places the Hebrew Text is, the fat of the wheat.
[ Fat ] is put for the goodness and fruitfulness of Land, Gen 27, 28, &c. for rich and powerful men, Psal. 22.29. And because fatness and full feeding makes beasts grow wanton and wild, therefore the term is translated to men, enriched by God, and so grown rebellious and wicked, Deut. 32.15. Job 15.27. Psal. 17.10. and 73.7. &c. See Isa. 6.10. The Fatness of God's house, denotes plenty of heavenly blessings, the similitude taken from banquets, see, Isa. 34.6. &c.
[ Blood ] is Metaphorically put for that, which for redness is like a bloody color, for which reason it is attributed to Wine, Gen. 49.11. Deut. 32.14. Eccl. 50.17. Of the place in Ezek. 19.10. Thy Mother was as a vine in thy blood, &c. Illyricus in Clave. Col. 1087. thus says, I believe that blood is there to be taken for wine, and we have heard before that it is sometimes so taken. Others understand of native (or Natural) Juice. Some also understand the beginning or birth: that is when she first brought thee forth, she was strong and flourished. Junius and Tremellius render it, in thy quiet, (as derived of 〈 in non-Latin alphabet 〉 siluit, quievit ) that is, in former tranquility. Others, in thy likeness (from 〈 in non-Latin alphabet 〉 similis fuit, he was like) which the Chaldee also respects. It is said when the Moon is Eclipsed, that it shall be turned into blood, Joel 2.31. with 3.15. upon which Schlinder, In an Eclipse, the Moon is red like blood, because its proper light is mixed with the shadow of the Earth, and causes redness.
[ Flesh ] made and Nourished by blood, denotes a frail and weak thing, as that which is frail, and obnoxious to Death and Corruption, Psal. 56.4. and 78.39. Is •• . 31.3. Jer. 17.3. It is likewise put for that which is mild, tractable, and obsequious, Ezek. 36.26.
[ Milk ] for its sweetness and very great use, is Metaphorically brought to describe the blessings of the Messiah, Isa. 55.1. Joel. 3.23. In the New Testament.
1. It denotes the most sweet and sincere word of Christ, 1 Pet. 2.2. The Word is called Milk and is compared to it in this place.
(1.) Because of its unmixed simplicity and whiteness or candor; for as Milk is not a liquor composed by human Art, but made by Nature itself: so the Word of God owns not men for its Author, or Original, but Jehovah alone, 2 Pet. 1.21.
(2.) Because of its sweetness and pleasantness, of which see Isa. 25.6. Psal. 19.10, 11. and 119.103. Prov. 24.13, 14.
(3.) Because of its utility in feeding and preserving our souls to eternal life; 2 Tim. 3.16, 17.
(4.) Because it tends to the destruction of such as abuse it Milk is not proper to be taken by such as are feverish or Plethorick, because it exasperates the Disease in a body so ill disposed: So to such as are stubbornly wicked and unbelieving the Word of God profits nothing, but becomes their greater Damnation, Joh. 12.48. 2 Cor. 2.16. &c.
2. If it be opposed to solid or strong meat it denotes the first rudiments of the Christian Religion; 1 Cor. 3.2. Heb. 5.12.13. Of which Beza says thus: Paul makes mention of Childhood and Milk in a diverse sense: For he opposes Infancy to an adult age, and therefore by the word milk he signifies the tyrociny or first entrance into the Christian Religion. But here (that is 1 Pet. 2.2. As new born Babes desire the sincere (or seasonable) milk of the word, &c. he opposes infancy to the former corrupt life, and Commends the perpetual use of Milk (that is of the true and sincere Doctrine of the Gospel.)
Of Milk [ Butter ] is made Prov. 30.33. whence buttered words are mentioned, Psal. 55.21. that is smooth and flattering words, &c.
Metaphors taken from some Generalities of living Creatures.
LIving Creatures that are Brutes are distinguished into Terrestrial, Volatile, and Aquatile. As to what concerns terrestrial generally, 〈 in non-Latin alphabet 〉 Fera, Bestia, a wild Beast sometimes signifies, a Convention, meeting or gathering together; which ( Schindler says) is spoken by a Metaphor taken from Beasts gathered together 2 Sam. 23.11. of the Philistines, gathered together in a Troop. By wild Beasts of the Field, Psal. 80.13. The unmerciful Enemies of the Church are Metaphorically denoted. The Hebrew word here signifies a strong and fierce Beast.
The Apostle Paul (citing the Poet Epimenides ) calls the Cretans 〈 in non-Latin alphabet 〉 , Evil Beasts. For this verse is found in his works which he entitled De Oraculis, as Jerome in his Commentary upon the place notes. Paul calls him a Prophet, either Ironically, or from the Argument of his Writing, or because the Cretans, his Countrymen, thought him to be so, &c. See Psal. 49.10. and 73.22. and 92.6. Prov. 12.1. and 30.2. Psal. 94.7, 8. Jer. 10.8.14. &c. See also Gen. 16.12.
The Apostle Paul says 1 Cor. 15.32. that he did ( 〈 in non-Latin alphabet 〉 ) fight with Beasts at Ephesus — his words are, 〈 in non-Latin alphabet 〉 , &c. Si secundum hominem adversus Bestias pugnavi Ephesi, &c. that is, if after the manner of men (or to speak after the manner of men, or according to man) I have fought with beasts at Ephesus ; that is, as some say, with beastly men. Scaliger in his Notes says, feros & praefracti ingenii viros, quibuscum illi Negotium & contentio fuit, vocat 〈 in non-Latin alphabet 〉 , that is, the men he had to do withal being of a stubborn and of an unconfutable Mind, he calls them Beasts. And therefore, for 〈 in non-Latin alphabet 〉 , as it is in our Copies, should be read 〈 in non-Latin alphabet 〉 in this sense: If I have fought in Ephesus against men, as if against Beasts, &c.
And whereas he makes an Express mention of Ephesus, some understand these words of the Tumult and Uproar there mentioned, Act. 19.— Others expound it of the disputes which he had for three Months with the unbelieving and stubborn Jews at Ephesus, Acts 19.8, 9.
1 Cor. 15.29. When he speaks of the Resurrection of the Dead, and such as Deny it (yet professing themselves Christians) he argues (in order to confute them) 〈 in non-Latin alphabet 〉 from their own Topic or Maxim; If the Dead rise not at all? In vain was the baptism for the Dead, that is, If there be no Resurrection, that Baptism is idle which is made upon the graves of the Dead for the Confession of that Article, viz. the Resurrection, &c. In vain are all my sufferings for Christ, ver. 30, 31. In vain is all our Controversy for the Christian Religion with the Adversaries of truth (who are like Beasts for fierceness and unrulyness) ver. 32. with ver. 14, 15. &c. — Such as understand these words of Paul properly, that is, as if he had really fought with beasts, may be confuted by what he recites 2 Cor. 11.23. and the following Verses, where he gives a Narative of his great sufferings in which enumeration there is no Mention of this fight with Beasts. And certainly if it had been really so, and that he had been exposed to such an extraordinary cruel Treatment, more inhuman •• indeed than any he relates, he would not forget to reckon it amongst his sufferings. Now if the Verb 〈 in non-Latin alphabet 〉 (I say) be understood, (an Ellipsis we meet with, 2 Cor. 9.6. Isa. 5.9. Hos. 14.9.) as doubtless it is, the sense must be, as if he had said, si loquar secundùm hominem, that is, if I speak according to (the manner of) men, viz. when they use similitudes, Gal. 3.15. Rom. 6.19. then this speech must be taken Metaphorically, and so all is well.
A certain mixture of divers Animals is proposed, Esa. 11.6, 7, 8, 9. and 65.25. By which the calling of the wild and barbarous nations and the gathering of the Church from divers sorts of people is denoted, which elegant metaphorical Hypotyposis, with divine assistance shall under its proper head be expounded.
[ To Hunt ] is almost everywhere taken in an ill sense, and is put for to ensnare, contrive or devise mischief, Exod. 21.13. 1 Sam. 24.12. Prov. 6.26. Jer. 16.6. Lam. 3.52. and 4.18. Ezek. 13.18, 20. Micah 7.2. The reason of the metaphor is evident, for the various devices, traps, instruments and arts are made use of by Hunters to catch the Beasts they seek for.
He is called a Mighty Hunter, Gen. 10.9. who abuses his power violently to oppress and subdue men, or is a Tyrant, Illyricus. Venatio habet simile quiddam bello, &c. Hunting has some resemblance to War, as Xenophon says in his instruction of Cyrus ; yea 'tis a kind of war: And on the other hand, war is a kind of Hunting of servile and disobedient men, as Aristotle in his 1 Book of Politicks says. Therefore when Nimrod is said to be a Mighty Hunter, it is to be interpreted a Warriour, which appears from the Text itself, for it is applied in this place to the principal Cities of that Kingdom, which may not be properly said of a Hunter, but of a King or General of an host, who built strong Cities when he subdued the Countries. The Chaldee plainly renders it, a strong Hero. Ibn Ezra takes it properly of the Hunting of Beasts which Nimrod offered in sacrifices to the Lord, from the phrase before the Lord. But Mercer notes, that all the Hebrews esteemed Nimrod as a Tyrant, and that Ibn Ezra should be rebukit for that he alone would justify an impious man. But more rightly the phrase [ before the Lord ] is to be understood, to denote an aggravation of his Tyranny, because he did not act obscurely or privately, but openly and in the face of the Sun, imposing his Government without respect to men, or dread of the all seeing Divinity. See Gen. 6.11. and 13.13. &c. Lastly it is to be observed that 1 Chron. 1.10. Nimrod is said plainly to be Mighty upon the Earth, which is by any means to be understood of his Rule over men.
The Term [ Hunting ] is attributed to God, when he requites the persecutors of the Godly, with those punishments they designed or inflicted upon others, Psal. 140.11. The man of Tongue (that is one that Curses or Blasphemes) shall not be established in the Earth, he (viz. God) shall hunt him (so the Hebrew) to precipices or an overthrow, that is, as he hunted the Godly, ver. 5. so God will, as it were with punishments hunt him, till he rushes or falls headlong into Everlasting destruction. See ver. 10. and Habak. 2.17.
[ A Snare or to Insnare ] are of the same metaphorical signification with hunting, and signify to entrap or destroy, Deut. 7.16, 25. and 12.13. Psal. 9.15, 16. and 124.7. and 140.5. and 38.12. and 91.3. and 141.9. Eccl. 9.12. Matth. 22.15.
A Snare ] is put for loss, or destruction, or the cause or occasion thereof, Exod. 10.7. 1 Sam. 18.21. Psal. 69.22. and 18.5. Prov. 12.13. and 13.14. and 22.5. and 29.6. Esa. 24.17. Ezek. 48.43. Hos. 5.1. and 9.8. Rom. 11.9. 1 Tim. 3.7. and 6.9. 2 Tim. 2.26.
A Net ] such as Hunters use, is of the same signification, Psal. 9.15, 16. and 25.14, 15. and 35.6, 7. and 57.6. and 141.10. Prov. 29.5. Eccl. 7.27. Hos. 5.1. and 9.8. See Job 19.6. Psal. 11.5. Jer. 50.24. Ezek. 12.13. and 32.3.
Of Metaphors taken from the Kinds of Living Creatures.
THese we shall recite thus.
- (1.) Wild or Savage Beasts, that live in Deserts or Woods.
- (2.) Such as serve for Mans Use or Feeding.
- (3.) Serpents, Worms and other Insects.
A [ Lion ] The King of Beasts, Prov. 30.30. Sometimes is to be understood in a good, sometimes in an evil sense, as was mentioned chap. 6. yet more seldom in a good, Gen. 49.9. Judah is called a Lions Whelp, by which the Holy Patriarch denotes the strength power and eminency of that Tribe beyond the others, but of this we have spoke chap. 8. when we expounded the text that calls Christ a Lion.
What we translate [ Altar] Ezek. 43.15, 16. in the Hebrew is [ Ariel ] that is, the Lion of God, a compounded word, put for the Altar whereon Sacrifices were offered, because it always consumed the Oblations as a Lion does his prey. The City Jerusalem is called by this Name, Esa. 29.1, 2. Woe to Ariel, to Ariel, (viz. The Lion of God, ) upon which Musculus, Jerusalem is called Ariel, because she became fierce and cruel against God and his Prophets, whom she had barbarously slain, as a Lion does a Lamb in the Desert. And fitly applies to this sense what we read, Jer. 12.8. Of the people of the Jews. In that place he says there is an Allusion, as if he had said, thou art not 〈 in non-Latin alphabet 〉 . the City of God, as thou wouldst fain seem to be; but 〈 in non-Latin alphabet 〉 the Lion of God, &c. The Chaldee. well expresses the sense of ver. 2. And I will straighten the City in which the Altar is, and it shall be desolate and empty, and it shall be environed with the blood of the slain, as the Altar is covered and encompassed with the blood of sacrifices upon the Feast day.
A Lion ] is metaphorically put for fierce outrageous Enemies or Tyrants, Job 4.10. Psal. 22.21. Psal. 34.10. Psal. 57.5. and 58.7. Jer. 4.7. and 5.6. Ezek. 19.2. Nah. 2.11, 12. Zeph. 3.3. 2 Tim. 4.17. Hence the Devil is compared to a Roaring Lion, 1 Pet. 5.8. See Esa. 35.8. and 11.6, 7. Rom. 8.38, 39. Roaring that is, the clamor or cry of Lion, is taken for violence or tumultuous hostility, Esa. 5.29. Zach. 11.3. For Thunder Job 37.4. For the Groans and Cries of the sorrowful, Psal. 22.1, 2. and 38.8, 9.
An [ Unicorn ] because of its fierceness and strength, is put for wicked and cruel Enemies, Psal. 22.21. Esa. 34.7. But in an express comparison it is otherwise taken sometimes.
A [ Boar ] Signifies also the fierce Enemies of God's People, Psal. 80.13.
A [ Bear ] which is a cruel Creature denotes a cruel and merciless Tyrant, Prov. 28.15. Also God when he executes heavy vengeance, Lam. 3.10. But in both places it is rather an express comparison there being an Ellipsis of the comparative particle ( as ) which is to be understood, and so it is rendered in our English Bibles.
A [ Wolf ] which is a strong, cruel and ravenous Beast, denotes powerful, fierce and covetous men, Gen. 49.27. The Tribe of Benjamin is called a ravening Wolf, because strong and fierce, and is so described, Judges 20. &c. See Jer. 5.6. Zeph. 3.3. Ezek. 22.27.
In the New Testament by Wolves are understood Seducers, and Authors of wicked Doctrines, Matth. 7.15. John 10.12. Act. 20.29. Franzius, in his History of Beasts, says, that John 10.12. by Wolf, is meant the Devil. Because,
(1.) As a Wolf is apt and willing to execute mischief against Man and Beast; so the Devil is the common Enemy of mankind.
(2) As the Wolf is greedy and insatiable; so the cruelty and rapacity of the Devil is not to be satisfied.
(3.) As the Wolf is so sharp sighted, that he can see even in the darkest night, and when hungry, smell his Prey at the distance of half a German mile, (that is, an English mile and half;) so the Devil by long experience and use is become still more wicked and cruel; and well versed in the scent of his prey, that is, of such as are apt to be tempted to sin.
(4.) As Wolves sometimes devour whole Sheep, sometimes only the Flesh; so the Devil sometimes hurts the corporal faculties, sometimes destroys Life, and sometimes (when God permits) health; and sometimes hurryes the wicked soul and body to destruction.
(5.) As the Wolf is most crafty; so the Devil wholly consists of deceit. The Wolf invades the flock in a dark or cloudy time, the better to make his approaches undiscovered: So the Devil sets upon men commonly in times of Calamity and Affliction, that by the advantage of their troubles, he may the better exercise his tempting power. The Wolf uses baits and stratagems to allure a Herd to come within the danger of his Fellows, enticing Goats, with green boughs, and playing with young Pigs, casting them with his Tail, making them run along, till he seduces them to the Ambush; so the Devil presents false pleasures to bewitch the senses of men, till they fall headlong into his snare. The Wolf uses much Policy when he sets upon Bulls and Horned Beasts, and assaults them behind, where they are unprovided for defense; so the Devil has peculiar slights and devices to entrap the strongest and more experienced Christians, seeming to retreat when he cannot prevail, but quickly returning (when he thinks they are secure) with a new stratagem to undo them. (6.) It is said of a Wolf that if he first sees a man, the man loses his voice and cannot cry out: So the Devil when he has set upon an unwary man that feared no danger, and resisted not, makes an easy conquest and triumph.
(7.) But if a man sees a Wolf first, the Beast loses both voice and courage: So Godly Men, who fear devilish Temptations, and prepare themselves for resistance, can easily by Prayer and Divine cries put that malignant Enemy to flight.
(8.) The Wolf mightily dreads Fire and—Swords: So the Devil fears the light of God's word and Prayer, &c. which are the Churches weapons. Hence Chrysostom said, that Swords are not so terrible to Wolves, as the prayers of the godly are to the Devil.
Seducers and False Teachers are called Wolves, Act. 20.29. I know that after my departure shall grievous (or Ravenous) Wolves enter in among you, where we are to note the Epithet, for 'tis not said Wolves, but ravenous Wolves; for there are some more rapacious than others. Oppianus and other learned men say that there are a certain kind of Wolves, which are called 〈 in non-Latin alphabet 〉 , Snatchers or Ravening Wolves ▪ These are the swiftest sort, and go out very early to prey, and invade with a terrible onset, they are very insatiable and craving, and inhabit Mountains, yet of such impudence that in the Winter they come to the very Cities, and behave themselves quietly till an opportunity of seizing upon a Lamb, young Goat or other prey offers, which they carry away, to which the Patriarch seems to allude, Gen. 49.27.
1. As Wolves are said to take away a man's voice: So false Teachers take away the purity of the heavenly Doctrine and Worship of God.
2. The Wolf is so cruel and devouring, that he kills not only what would serve his Belly, but the whole Flock, if let alone: So Heretics aim not at the destruction of one or two, but the whole Church.
3. As the Wolf is most crafty, and silently approaches the Sheepfold to know whether the Dogs be asleep, or the Shepherd wanting, or whether they are careless and negligent, and so watches a fit occasion to destroy the flock, and suck their blood: So Heretics before they propose their manifest and apparent errors, slily insinuate themselves into the good opinion of men, and with wretched hypocrisy and sophistry counterfeit much piety, humility and Angelical sanctimony, boasting of peculiar Illuminations and Communion with God; thus when they have purchased a good repute they instill their venom into the minds of their unwary Proselytes, till they wholly corrupt them.
4. It is said that even after death there remains a natural Antipathy between a Wolf and a Sheep, insomuch that if the skin of each be made into a Drum, (as a Learned Naturalist observes) the very sound of the Wolves skin breaks the other, and that if their Guts be made into Vyol (or Lute ) Strings it is impossible to tune them to Unisons or one sound: So the perverse Doctrine of Heretics does mischief in the Church, even when the Heretics themselves are dead.
5. As the Wolf at the approach of peril betakes himself to flight privately; So Heretics skulk in time of persecution, and withdraw most cowardly.
6. By the Attick Laws (and so in Ireland at this day) Wolf killers were considerably rewarded; So they deserve praise and encouragement that detect the fraud, sophistry, and impiety of those Wolves, that would destroy the Flock of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth; so Heretics thirst for the blood of the Orthodox. And as the Cubs or Whelps of Wolves are killed, although they have yet committed no mischief; so the fry and disciples of wicked Heretics ought to be bridled, and care taken to prevent, that they invenome not the Church, so far Franzius.
A [ Leopard ] is a fierce and swift Creature, and carries the notion of Cruelty and Enmity in the Scripture, Jer. 5.6.
That a [ Fox ] denotes Heretics, and the Churches Enemies, Cant. 2.15. Lam 5.18. is the judgment of Interpreters. As Franzius Hist. Animal. p. 191. &c. That Christ called Herod a Fox is evident from Luk. 13.32. by reason of his Treacherous Plots, which he privately contrived to entrap him. Erasmus in his Paraphrase— Go and tell that Fox, who confides in human craft, and Believes he can do anything against the Majesty and Counsel of God, &c. This was the Fox that would betray that Hen we read of Matth. 23.37. which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church, &c.
A Hind is commonly taken in a Good sense, Gen. 49.21. Naphtali is a Hind let loose, that is, which flies most swiftly. This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs. The Hebrews refer this to Barak the Naphtalite, who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali, and together with Deborah pursued Sisera their Enemy, Judge. 4.10. It is added in that Text, (Gen. 49.21.) he giveth goodly words, which they refer to the same History, and that sweet Song of Barak and Deborah mentioned Judge. 5.
Prov. 5.19. A good Wife is called a Hind of loves, and a pleasant Roe, so the Hebrew, that is a Hind Beloved: because men take a singular Delight in wild Beasts, that are made Tame and Sociable, &c.
A [ Horse ] and his Neighing Metaphorically denotes unbridled lust, Jer. 5.8. See Ezek. 23.20.
[ To Ride ] signifies to Rule, or to be in an eminent Condition, Deut. 32.13. Psal. 66.12. Isa. 58.14. Where it is ascribed to God, is already shown.
[ A Bridle, or to Bridle ] which properly belongs to Horses, Jam. 3.5. by which they are restrained and guided, Psal. 32.8, 9. Metaphorically denotes the curbing and averting the violence of Enemies—, sometimes when attributed to the Tongue, it denotes a Prudent and becoming Moderation, Jam. 3.2. and 1.26. See Job 30.11. 2 Sam. 8.1. Psal. 66.11, 12.
[ An Ass ] besides the place cited, viz. Ezek. 23.20. is found in a Metaphor, Gen. 49.14. Where the tribe of Issachar is called the ass of a Bone, that is of big bones, and so strong, that though dull by Nature, it shakes not off, but bears what burdens are laid upon it; hence it is subjoin'd, Couching down between two burdens, for they were wont to Divide its load, and place it in two bundles on either side, the Explication follows, ver. 15. See Judge. 5.16.
[ A Bull ] denotes a violent, cruel, and proud Enemy, that abuses and infests the miserable, Psal. 22.12. Psal. 68.30. Isa. 34.7. By the name of Kine, the Grandees of the Kingdom are expressed, Amos 4.1. about which see Chap. 10. where we have treated of the hill Bashan.
Isa. 15.5. An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites ; the same we read, Jer. 48.34. and that it was near the City Horanaim. Upon which Texts some Expositors say, that it denotes the Pride, Luxury and Wantonness of the Moabites, because when a Cow comes to be of that age, it begins to grow fierce and wanton. Others understand it, of plenty of Pastures and other conveniencies, with which that Land abounded, as a Heifer or Cow of three years old, gives store of Milk. Jerome in his Comment. on Isaiah says, that we are to understand the Heifer of three year old, of perfect and full age. For as the thirtieth year completes a man's strength, so the third year does the the like in those Beasts.
Lyranus says, that 'tis so called because of its luxurious petulancy, and that the feminine gender is used, to denote their filthy Sodomy, which is a far fetched exposition. Junius and Tremellius expound it of the Bawling Moabites, (who are so called by an emphatical Prosopopaeia ) when they labor'd to confirm their flying and despairing Friends. For as a Heifer unaccustom'd to the Yoke, is therefore more impatient, and complains with louder and stronger bellowing at that Age; so they, impatient of servitude, cry aloud, &c.
Jer. 46.20. Egypt is called a very fair (or beautiful) Heifer, but destruction cometh out of the north to it. Here is a comparison of its present felicity (by a Metaphor taken from a fatten'd and plump Heifer) with its future Disgrace and Ruin.
Hos. 10.11. Ephraim, or the People of Israel is called an Heifer taught or accustomed, loving to tread out the Corn. Which Metaphor, Brenz thus Expounds, this labor of treading out Corn was easy and pleasing to the heifers, for they were not bound, nor yok'd, nor burdened, but had a full freedom of dancing about, and had food enough, according to Deut. 25.4. So is Israel hitherto unaccustom'd to Banishments, depredations; and utter Devastations, but dwelling in their own Kingdom under their own Vine and Fig-tree, enjoying what they possessed in peace, &c.
[ A Yoke ] that Instrument whereby Oxen are tied, to draw a Plough, Cart or Coach, &c. Luk. 14.19 is used Metaphorically ; as,
1. It denotes Doctrine and Institution, for as Oxen are thereby tied up and appointed to some certain kind of labor, to which in time they become accustomed, so Christians are obliged to the practice of Divine Precepts, Jer. 5.5. But these have altogether broken the Yoke, and burst the bonds (wherewith the Yoke was tied) the Chaldee. renders it, but these have altogether rebelled against the Law, these have Departed from the Doctrine. See Psal. 2.3. Matth. 11 29. Take my Yoke upon you, ver. 30. For my yoke is easy and my Burden is light. That the Evangelical Doctrine of Christ our Savior is to be understood, is evident by the explication added, learn of me for I am meek and lowly in heart, and ye shall find Rest for your souls. Now because the Gospel is the Doctrine or Word of the Cross, 1 Cor. 1.18. Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here, is plain from the Words.
(1.) Faith in Christ, begot by the word of the Gospel.
(2.) A Pious Life, conformable to the life of Christ in humility, meekness and other fruits of the Spirit.
(3.) Patience and Constancy in bearing his Cross. And where these are exercised the party shall find rest for his Soul. Hence the Devil is called Belial, which signifies without Yoke, because that Apostate Spirit cast of his allegiance to the Laws of God.
2. It Denotes Trouble, Anguish, and Affliction, but especially the oppression of Cruel Masters, Magistrates, or Tyrants, as Oxen Yokit, are heavy loaden, and compel'd by flashing and pricking to draw through the most difficult ways by their hard-hearted Owners, Lev. 26.13. 1 Kin. 12.4. Isa. 9.4. and 10.27. and 14.25. and 47.6. Jer. 2.20. and 28.2, 4, 11, 14. and 30.8. Lam. 1.14. and 3.27. 1 Tim. 6.1. &c.
It is put for a heavy and troublesome burden in spirituals, Act. 15:10. Gal. 5.1. &c.
3. It denotes Conjunction and Conformity with others, as the Oxen joined together by the Yoke, draw the burden with the greater ease, because of their mutual aid to each other, 2 Cor. 6.14. Be ye not unequally Yokit with unbelievers, by which, Idolatry, or any kind of Impiety is understood. The word 〈 in non-Latin alphabet 〉 is Emphatical, and signifies to bear a strange Yoke, which believers, are, of all men, most obliged to keep the remotest distance from.
The term 〈 in non-Latin alphabet 〉 Phil. 4.3. which is well translated Yoke-fellow, is diversely interpreted by the learned; Clemens Alexandrinus understood it of Paul's Wife, and many follow him, as Erasmus, Musculus, Illyricus, and others: But Cajetan, Calvin, Beza, and Piscator turn it socie, that is, Companion, &c. the Phrase is certainly Metaphorical, whether it be understood of Paul's Wife, or any assistant Preacher. The Syriac uses a Masculine word 〈 in non-Latin alphabet 〉 fili jugi mei, son of my Yoke ; by which it appears that they understood it of some man that was Paul's Colleague.
[ A Dog ] Because he is Ravenous and given to Biting, Metaphorically denotes a violent and bitter spiteful Enemy, Psal. 22.1 •• .20. and because reputed a base Creature among men, it is used as a term of disgrace, or vilifying, 2 Kin. 8.13. so a Dead Dog, 1 Sam 24.15. 2 Sam. 9.8. and 16.9. And the head of a Dog, 2 Sam. 3.8. Impudent Whoremongers or Sodomites, are called so, Deut. 23.17, 18 Though some understood this phrase properly, yet by the 17. verse it seems to be meant of Sodomites.
It denotes wicked men who are stubbornly ingrateful and obstinate, Matth 7.6. where Dogs and Swine are joined (as likewise in the Proverb, 2 Pet. 2.22.) which Metaphors Emphatically set forth the qualities, and acts of the Sons of this World, that are strangers to the Kingdom of God.
1. Like Ravenous Currs, they bark at the heavenly Doctrine, and its faithful Ministers, whom they reproach with impudent scandals, and whose utter extirpation they study.
2. Like Swine 〈 in non-Latin alphabet 〉 vitam impuram agunt, they lead a filthy life, wallowing in beastly pleasures, as Hogs do in Mire. Christ therefore gives warning to his people, that they should take special care that the Mysteries of his blessed Sacraments should not be communicated to, or polluted by, such blasphemers, persecutors, and Epicurean Hogs. But what the conclusion and reward of such Dogs and Swine will be, appears, Rev. 22.15. &c.
Esa. 56.10. They are all dumb Dogs they cannot bark, this is a description of false Teachers, who, when they ought to speak with respect to matter and time, were silent, and forsakit their office. On the other hand, ver. 11. it is said that they are greedy Dogs which can never be satisfied, which denotes their insatiable covetousness.
Phil. 3.2. False Apostles, and False Prophets are called Dogs because they have qualities like Dogs, as Impudence, Calumny, or currish biting, and voracity or covetousness. There are three kinds of Dogs.
1. Such as are chained up and bark at every Passenger if unknown to them, bite the stones thrown at them, and yet are pacified by a bit of Bread: So Heretics that are the Slaves or Captives of Satan, bark to have the Scriptures theirs, though the sense be unknown to them, and quarrel with Scripture objections made against them, and as it were bite it, by their false interpretations, but yet are satisfied by the fat Morsels of Benefices, &c.
2. Hunting Dogs, who pursue and seize upon Beasts: So the Heretics persecute the Orthodox.
3. Ravening or preying Dogs, whom pertinacious Arch-Heretics imitate.
A [ Sheep ] is frequently used in a Metaphor, as well as an Allegory and express similitude. And because tne explication of this metaphorical speech is obvious everywhere, we shall dispatch what we have to say here about it briefly.
The Faithful and godly are called Sheep, and the Church, the Flock, Psal. 78. and 100.3. Esa. 5.17. Ezek. 36.38. John 10.15, 16, 26, 27. and 21.15, 16, 17. Act. 20.28. Heb. 13.20. 1 Pet. 5.2. To this belongs entire Allegories and Parables, taken from the state and keeping of Sheep, Psal. 23. Ezek. 34. John 10.
Sometimes by way of opposition, as Sheep signify Believers, because of their simplicity, patience, purity, obedience, fruitfulness and profit, Ezek. 34.16, 17. Matth. 25.32, 33. So Goats or Rams signify Unbelievers in the texts last cited, because of their petulancy or boldness.
[ Goats or Rams ] signify the Captains or Governors of the People, Esa. 14.9. Zach. 10.3. See Jer. 50.8.
To Feed] pascere, which Term is properly spoken of flocks of Sheep, is frequently translated to men, and signifies to Rule and Govern, if applied to Magistrates: But if spoken of Ministers, it denotes to teach, and govern according to the Rule of God's Word. Examples of the former may be read, Gen. 49.24. 2 Sam. 5.2. 1 Chron. 11.2. Psal. 78.71. Esa. 44.28. Jer. 12.10. and 23.1, 2, 4. and 50.6. Zach. 10.3. and 11.3, 8. Rev. 2.27. and 19.15. Of the latter Jer. 17.16. and 3.15. John 21.15, 16. Act. 20.28. Eph. 4.11. 1 Pet. 5.2, 3. &c. See Prov. 10.21. and 13.20. and 29.3. and 22.24.
[ A Serpent ] is brought Gen. 3.15. to denote the Devil, because (lurking in a natural Serpent,) he seduced man, and the Head of the Serpent denotes the chief power, Rule, Tyranny, and Virulence of Devils. The same appellation, as also that of a Dragon, we meet with Rev. 12.7, 9. and 20.2. Hence the wicked are called the generation of Vipers, Matth. 3.7. and 12.34. and 23.33. Luke 3 7 See John 8.44. 1 John 3.8. The Eggs of an Asp, Adder, or Cockatrice, out of which that venomous Creatures is produced, are metaphorical •• y put to signify the malice and perverseness of their minds, Esa. 59.5. The poison of Asps, denotes filthy, naughty speeches, calumnies and blasphemies, Psal. 140.3. Rom. 3.13. Jer. 8.17. Serpents, biting Cockatrices, signify the Chaldeans, the cruel and implacable Enemies of the Jews, Job •• 0.14, 16. the Gall, Head, and Tongue of Asps, is put for a very mischievous and deadly thing: So the Asp and the Basilisk, are put for extreme perils. In two other places a Serpent has a different signification from these, as Gen. 49.17. The appellation and action of a Serpent is attributed to the Tribe of Dan, because of a certain likeness: For as a Serpent hurts men by craft and treachery; the Danites made use of subtlety and Stratagems as the sacred Histories testify, as when they went to surprise Laish Judges 18. And Sampson by stratagem, not by open War destroyed so many of the Philistines, Judges 14. &c. The Papists wrest this text to denote Antichrist which they say is to be of the Tribe of Dan, and is the Serpent here meant; but that conceit is grounded upon some obsolete figments of Jewish Traditions, and upon no Scripture Foundation, &c.
By the Root of the Serpent, Esa. 14.29. The Progeny of King Uzziah is understood, who grievously afflicted the Philistines, 2 Chron. 26.6. And by the Viper King Hezekiah, who yet afflicted them more, and almost involved them in incurable mischiefs, 2 Kings 18.8. Betwixt these two Ahaz, Reigned, by reason of whose sloth ( God punishing his impiety) the Philistines became insolent, harassing and wasting Judea without control, 2 Chron. 28.28. But the Prophet here denounces that they shall be no longer suffered to rage at that rate, but that they shall be destroyed, &c.
[ Scorpions ] denote most malignant and perverse men, Ezek. 2.6. Also most grievous and intolerable strokes, 1 King. 12.11, 14. 2 Chron. 11.11.14. Spiders Webs, ] denote the vanity of wicked designs, Job 8.14. Esa. 59.5, 6. Moles ] to which Bats ] are joined, Esa. 2.20. denote such as are spiritually blind and ignorant of God; because Moles live obscurely under ground; and Bats in dark nights fly about; as if he had said, when they are converted to Christ, they will leave their Idols which they worshipped, to such as are obstinately blind and unbelieving; but they themselves shall serve God being divinely illuminated.
[ A Worm ] denotes a thing Vile and contemptible, Psal. 22.6. Esa. 41.14. Sometimes perpetual affliction, Esa. 66.24. Mark 9.44, 46, 48. Because it is always gnawing and consuming the Wood, or living Creature wherein it is, A [Flea ] denotes extraordinary vilifying, extenuation of worth, 1 Sam. 24.14. and 26.20.
Hitherto we have treated of Terestrial Creatures : Now of Volatile or flying Creatures, and Aquatile, that is, such as live in waters, we will give what Metaphors are met with, which are but few. Of the wings and flight of Birds we have spoke before. Eccl. 10.20. Fame or Report (because of its swiftness) is expressed by the Metaphor of a Bird, Curse not the King, no not in thy Conscience, and Curse not the Rich in thy Bed Chamber: For a Bird of the Air shall carry the voice, and that which hath wings shall tell the matter: That is, because Fame is an Evil, than which nothing is more swift, and shall with great speed, like a flying Bird convey thy words to the hearing of such as will create you danger. Some refer this to a Hyperbole, that the sense may be, that Princes and great men are full of Ears, so that there is scarce anything done or said, but they have notice of it by their spies and observers. Hence came the Greek Proverb, 〈 in non-Latin alphabet 〉 : The King has many Eyes, and many Ears.
Of the warlike Host of the King of Assyria, it is said, Esa. 8.8. That the stretching out of his wings shall be the breadth of thy Land O Immanuel: Upon which Musculus in his Comment. h. l. says, That by this Metaphor of a great Bird, the multitude of his Host is denoted, which is of so vast a body, and of such large and spreading wings, that nothing in the whole Land can escape his depredations, &c. The Lord says, Esa. 46.11. That he will call a Ravenous Bird from the East, that is, Cyrus, a Leader of a notable Expedition, who subdues all difficulties, as if he had wings to fly over them. The Epithet ( Ravenous ) denotes his cruelty which he exercised in the destruction of Babylon, as wings signify the swiftness of the execution.
Jer. 12.9. My possession is to me as a talloned Bird, (or a Bird with Claws or Tallons.) In the former verse, he compared that stubborn people to a Lion ; and here to a rapacious Fowl, which invades his prey with Tallons, as if they were fingers— He proceeds in the Metaphor, the Birds round about her, are against her; come ye assemble all the Beasts of the Field, come to devour ; this is a challenge to the Chaldeans and other Gentiles, to come against the Jews, &c.
[ The Chattering of Birds ] is put for the Groans of men in sickness, Esa. 38.14. Where some Species of Birds as a Crane, a Swallow, and a Dove are mentioned. Also in the Hebrew Text, Esa. 8.19. Of Wizards or such as have familiar Spirits, upon which place the paraphrase of Junius and Tremellius is excellent: Those Seducers are not endued with such a faculty, as to show openly and with a clear voice, or expound in plain terms, what should be said, as we the Prophets relate the Judgments of God in an intelligible and most evident phrase: But they speak in their Throat and keep a piping as Chickens hardly hatched, or if they utter anything with an audible, they do so mutter as the Sybil out of her tripod: Which self same reason the Prophet explains chap. 29. ver. 4. And Historians almost everywhere.
Musculus upon the place says, Ecquid aliud vocandi sunt, qui inter Missandum sic Mussitant, &c. What shall we otherwise call them who mutter and murmur at that rate when they are a Massing, as if they designed of set purpose to conceal their words from such as are present, and attribute a certain hidden virtue to that Mussitation (or muttering) by which the substance of Bread and Wine are converted into the Flesh and Blood of Christ: That Species of muttering and antick gesture bespeaks not an Apostolical and Christian Spirit, but rather that which consists of Magic and Legerdemain, &c.
[ A Nest ] the habitation of a Bird is put for Rooms or Chambers, Gen. 6.14. Nests shalt thou make in the Ark, (so the Hebrew) that is, separate lodgings for the respective kinds of Creatures in Noah's Ark. Sometimes it is put for the Dwellings of men, especially such as are built in High Places, as Ravenous Birds build their Nests, in steep and craggy Rocks, Job 29.18. Numb. 24.21. Jer. 22.23. and 49.16. Obad: ver. 4. Habak. 2.9. See Job 29.38.
Of the kinds of Volatiles, The Turtle Dove denotes the People of Israel, or the Church, Psal. 74.19. O deliver not the Soul of thy Turtle Dove unto the multitude (of which he spoke ver. 18.) that is, thy Church and People, who worship none but but thee, as a Turtle Dove, that never entertains Conjunction with another and who in their affliction, like a Turtle Dove, ( Esa. 38.14.) express their grief in solitary groans, and sighs to thee: And which is unarmed, weak, simple, and meek like a Dove, yea like a Turtle Dove, which is esteemed the least among the Species of Doves as Aristotle says. The Chaldee renders it, the Soul of such as learn thy Law, (that word 〈 in non-Latin alphabet 〉 a Turtle Dove, being of some affinity with 〈 in non-Latin alphabet 〉 Law ) Christ calls his Church a Dove, Cant. 2.14. and 5.2. and 6.8. And its Eyes, the Eyes of Doves, Cant. 1.15. and 4.1. By which Metaphor its simplicity (as Matth. 10.6.) its Chastity, Brightness, and its view and desire of heavenly things are denoted, &c.
Among Insects, Hornets denote terrors sent from God among men, by which the Enemies of the People of God shall be as it were stung and rooted out, Exod. 23.28. compared with ver. 27. Deut. 7.20. Josh. 24.12. —The Enemies of the people of Israel are called Flies and Bees, Esa. 7.18. because of their multitude, and swiftness or nimbleness as the Flies, and the 〈 in non-Latin alphabet 〉 , or power of hurting as in Bees. The word Flies is attributed to the Egyptians, and Bees to the Assyrians, which Metaphor Jerome in his Commentary Elegantly expounds thus; He calls the Egyptians Flies, because of their filthy Idolatry (See Eccl. 10.1.) and because they were a weak people: But the Assyrians he calls a Be, because they had at that time a powerful Kingdom, and were very warlike, (as Bees represent (as it were,) a very well ordered Monarchy, and are very resolute to annoy their Enemies;) Or because all the Persians and Assyrians went armed with Darts, whose points were like the stings of Bees : The Metaphor is continued, ver. 19. And they shall come and rest all of them in the desolate Valleys, and in the holes of the Rocks, and upon all Thorns, and upon all Bushes. Because he once named these Enemies Flies and Bees, he keeps to the same Metaphor in the rest, as if all places were to be filled with those Insects. Of the fulfilling of this Prophesy thus writes Jerome in the same place— Let us read the Books of the Kings and the Chronicles, and we will find that the Good King Josiah was slain by the Egyptians, and the Israelites subdued to an Egyptian yoke, so that they appointed them a King. And not long after comes Nebuchodonosor, with an innumerable multitude of Soldiers, took Jerusalem, destroyed the other Cities of Judea, burnt the Temple, and planted Assyrian Inhabitants in the Land, 2 King. 23. and 24. 2 Chron. 25 and 36. &c. The Sting ] of an Insect metaphorically denotes the power of Death, 1 Cor. 15.55, 56. Brenz upon the place says, As a Be that has lost her sting may threaten to sting, yet cannot, so when sin is pardoned, which is the sting of Death, Death may terrify, but cannot hurt us.
Aquatiles follow. By the metaphor of Fishing ] a falling into the hands of Enemies, and Captivity is understood. Amos 4.2. He (that is, the Enemy) will take you away with hooks, and your posterity with Fish-hooks ; as if he had said, you indeed are like fat Kine, ver. 1. But ye shall be dragged by the Enemy, as if you had been little Fishes in spite of your pride and fatness— the same metaphor we find, Habbak. 1.15, 16, 17.
By [ Fishers ] Jer. 16.16. are understood the Egyptians, Esa. 19, 8, 9, 10. See 2 Kings 23.29. By Hunters the Chaldeans and Babylonians, so called from Nimrod the Builder of Babylon, Gen. 10.9. which Prophesy is fulfilled, 2 Kings 24. and 25.
Besides this Translation of the Terms Fisher and Fishing. The Apostles are called Fishers of men, Mark. 4.19. and 1.17. Luk. 5.10. the explication is given elsewhere. See Ezek. 47.10.
Of the kinds of Aquatiles 〈 in non-Latin alphabet 〉 ( Thannin ) a huge serpent and the Leviathan, that is a great Dragon or Whale is used metaphorically, Psal. 74.13. thou didst break the Sea by thy strength, thou breakest the head of Whales in the Waters, ver. 14. Thou breakest the heads of the Leviathan in pieces. By Whales (or Crocodiles as Ezek. 29.3.) The Grandees and Captains of Pharaoh are understood; who persecuted the people of Israel, Exod. 15.4. By the Leviathan, Pharaoh himself, who with his entire Host was swallowed up in the Red Sea. But that which follows, thou shalt give it to be meat to the people inhabiting the Wilderness, is not to be referred to the words immediately going before, but is a sentence by itself, and is to be understood of the Manna and Quails, which the people fed upon. See Esa. 51.9. and 27.1.
CHAP. XII. Of Metaphors taken from Man and what belongs to Him.
IN Man we are to Consider, what are
- (1.) Essential.
- (2.) What are Accidental.
The Essentials are his Body with its members: and its Union with the Soul which is Life.
The Accidentals are partly, Internal, as some differences betwixt Men, and their Actions of divers kinds: Partly External, as the containing Subjects and various Adjuncts.
Of which in Order.
Metaphors from a Human Body and its Members.
THE Body 〈 in non-Latin alphabet 〉 (Soma) is frequently put in the New Testament, for the People of God or the Church, Rom. 12.5. 1 Cor. 10.17. and 12.13, 27. Eph. 1.23. —2.16. —4.4, 12, 16.—5.23. Col. 1.8, 24. —2.19. —3.15. The Explication of which Trope is easy. And to speak concisely, we shall show it.
1. With respect to Christ the Head of the Church, and whose Body the Church is called.
(1.) As the Head is not at a distance from a living body, but most closely joined to it: so there is a sacred and most Mystical Union betwixt Christ and his Church, or Believers.
(2.) As the Head Rules the whole body, and influences it with a vital power: So Christ wisely directs, and moderates, strongly preserves, quickens, by Counsel instructs, and eternally saves his Church, Eph. 1.23. and 2.16. and 4.16. and 5.23. &c.
2. With respect to true Christians who are spiritual Members of that Body.
Of these the Metaphor of a Body signifies many things, chiefly these three.
(1.) The various Gifts and Offices of Christians, especially the Preachers of the Gospel. For,
1. As one Body has divers Members, which have their particular and distinct Offices: So there are peculiar Gifts and Offices in the Church, which particular persons fitted for their exercise, are chosen for.
2. As the Members of a Human body differ among themselves with respect to exexcellency and operation; yet those of an inferior office, do not envy the superior, neither does the superior despise the inferior: So among true Christians there is a Society and Conversation without envy in the lowest, or scorn in the highest Rank, to each other; Rom. 12.4, 5. 1 Cor. 12.12. &c.
(2.) Of the bond of perfection, which is Love with its Fruits and Virtues. The Members of a human body have a natural instinct of love and sympathy, one to another, if one be in pain, the rest are unquiet and ill at ease: If one be well, the rest rejoice, and each contributes to supply the necessity of the other of its own accord, neither will one willingly part with the other: So true Believers sincerely love each other, and by tender, sympathizing, compassionate, fellow feeling love, and mutual aid of each other, declare themselves to be living Members of the Mystical body of Christ, Rom. 12.5. 1 Cor. 12.21. Eph. 4.3, 4, 16.
3. With respect to the spiritual knowledge of Faith and increase of Godliness, from the similitude of a human body, which increases and grows greater and stronger, &c. Eph. 4.13. Col. 2.19.
[ The Head ] of a man is his Chief, Supreme and Principal Member, and therefore carries a threefold Metaphorical Notion.
1. The Beginning or Original of anything, Gen. 2.10. Exod. 12.2. Deut. 20.9. Isa. 41.4. and 51.20. Ezek. 10.11. and 40.1. &c.
2. Superiority and Eminency, as well with respect to Quantity or Place; as Quality and Rule. 〈 in non-Latin alphabet 〉 Caput, a Head, the very top or highest part of a thing, Gen. 28.12, 18. (where what we translate [ top of Jacob's Ladder] in the Hebrew is Head) Gen. 47.31. Exod. 34.2. 2 Sam. 15.32. and 16.1. 2 Kin. 1.9. Psal. 24.7, 9. and 72.16. Isa. 2.2. Amos 1.2.— The Head-stone Zach. 4.7. is the highest in a Building, which finishes the Work.
It denotes Superiority of Government, as a Prince or (Chief Ruler, Num. 14.4. and 36.1. Deut. 1.13, 15. and 28.44. Judge, 10.18. and 11.8. 2 Sam. 22.44. and 23.13. 2 Chron. 31.10. Job 12.24. Psal. 18.43. and 110.6. Jer. 52.24. Lam. 1.5. Eph. 3.23. 1 Cor. 11.3. &c.
The Head of the Corner ] denotes the extreme Corner-stone, which by another Metaphor is attributed to Christ, Psal. 118.22. Matth. 41.42. Luk. 20.17. Act. 4.11. 1 Pet. 2.7.
3. The most chief or desirable in anything, Exod. 30.23. the Head spices, that is, the best. See Cant. 4.14. Ezek. 27.22. Deut. 33.15. Psal. 141.5. ( Head Oil, that is, Excellent Oil) Psal. 119.160. Isa. 7.8, 9. The Head of Syria is Damascus,— the Head of Ephraim is Samaria, that is, the Principal or Metropolitan City. Head is put for the Chief or Principal place, 1 Sam. 9.22. 1 Kin. 21.9. It is put for the sum or contents of anything, Exod. 30.12. Num. 1.2, 49. and 4.2, 22. and 31.25. Psal. 139.17. See Lev. 6.5. Hence comes the word 〈 in non-Latin alphabet 〉 , to reduce into one sum, which is Elegantly spoke of the precepts of the Divine Law of the second Table, the sum or whole Contents of which is Charity or Love, as the Apostle has it Rom. 13.9. See Acts 22.28. Heb. 8.1. The distinct squadrons of an Army are called Heads because they consist of a certain or select Number, Judge. 7.16. and 9.34, 37, 43. 1 Sam. 11.11. and 13.17. Job 1.17. Finally, the Sections or Divisions of Books are called heads (Capita) vulgarly Chapters, to which we may Refer what is spoken Psal. 40.7. In the volumn of thy Book, which the Apostle, Heb. 10.7. renders 〈 in non-Latin alphabet 〉 , in the Head (or Chapter) of thy Book. Upon which Cunaeus lib. 3. de Repub▪ Heb. cap. 1. says—, These 〈 in non-Latin alphabet 〉 are nothing else, but those which the Jews, and especially the Thalmudists call 〈 in non-Latin alphabet 〉 , that is, the members or parts of Books. Therefore the Apostle being himself a Jew, and writing to the Jews, very significantly makes use of that word. There is a Synecdoche, join'd with the Metaphor here, and by 〈 in non-Latin alphabet 〉 the whole body and volume of the Old Testament, in which the Prophecies and Types of the Messiah are extant, is to be understood. Jerome on Isa. 29. says, In the Head of the Book (says our Savior in the Psalm) it is written of me, not of Jeremy or Isaiah, but in all the Holy Scripture, which is called one Book.
[ A Face ] the foremost part of a man's head; Bare and fit for seeing; and apt to vary its posture or aspect according to the different affections of the Mind, carries a threefold Metaphorical Notion.
1. It denotes the first part of anything, 2 Sam. 10.9. Jer. 1.13. Ezek. 2.10.
2. The Superficies and external species of any Substance, which appears to, or is beheld by Men, Gen. 1.2. 1 Sam. 14.25. 2 Sam. 17.19. Isa. 14.21. Luk. 21.35.
3. The Mind or inward faculty or affections, as Anger, Joy, Benevolence, Magnanimity, &c. Gen. 32.20. 1 Sam. 1.5.18. Job 9.27. Prov. 16.15. and 27.17. Ezek. 3.8.
A Forehead ] the Superior part of the face, is Metaphorically brought to denote the Interior Affection of the Mind. A hard forehead denotes obstinacy in Wickedness, Isa. 48.4. and a persevering Magnanimous Zeal against the Wicked, Ezek. 3.7, 8, 9. A Whores Forehead, Jer. 3.3. signifies extreme Impudence, the Metaphor being taken from those Graceless, Shameless, and Immodest Prostitutes.
An Eye ] the Organ of sight, by a Metaphorical Translation oftentimes denotes the Mind, Judgment, and Knowledge; Gen. 16.4, 5. Deut. 15.18. 1 Sam. 15.17. and 18.23. 2 Sam. 6.22. Job 32.1. Psal. 15.4. Prov. 3.7. and 28.11. and 30.12. Isa. 5.21. Zach. 8.6. Matth. 6.22. Joh. 5.35. Hence the Right Eye is put for the greatest Prudence, Zach. 11.17. An Evil Eye, for a perverse and Malignant mind, Deut. 15.9. Prov. 23.6. and 28.22. Matth. 20.15. Mark. 7.22. A Good Eye, for a Good and benevolent Mind, Prov. 22.9. Eccl. 35.9.
An Eye signifies a providential Carefulness, sometimes a solicitude in Evil, as Psal. 10.8. — 17.8. (see 1 Sam. 18.9.) sometimes in Good, Gen. 44.21. Numb. 10.31. Ruth 2.9. Job 29.15. Psal. 10.6. Prov. 4.25. and 21.9, 12. Eccl. 2.14. Sometimes it denotes Experience Gen. 3.7. Sometimes spiritual Illumination or Renewing of heart, Psal 13.3. Psal. 119.18. Isa. 32.3. Eph. 1.18. Sometimes spiritual Blindness, Psal. 69.23. Isa. 6.10. Matth. 13.15. Joh. 12.40. Act. 28.27. Rom. 11.8, 10. See Lam. 5.17.
It denotes a fountain, Gen. 34.13. and 49.22. Exod. 15.27. Psal. 84.6. Psal. 114.8.
A Tear ] an humor flowing from the Eyes of such as Weep, metaphorically denotes Wine and Oil, because they drop as tears do, when the Grapes or Olives are bruised in the Press, Exod. 22.29. See Deut. 7.13.
Eye-salve denotes the spiritual healing of our Natural Darkness, Rev. 3.18. three things are said of a man corrupted by sin, ver. 17. viz. that he is Poor, Naked and Blind, and therefore Miserable. To remove these three, ver. 18. are Medicines proposed;
(1) Gold tried in the Fire, (that is, heavenly Treasure) which makes one Divinely Rich.
(2) White Raiment, (that is, the merits of Christ applied by Faith) by which nakedness being covered, a man may be preciously adorned.
(3) Eye-salve to anoint the Eyes (that is, the saving word of the Gospel, by which a man is illuminated) which restores or gives spiritual sight.
[ An Ear ] as well as the Eye, is translated to denote the Mind, and when referred to the Word of God, denotes a faithful attention and Receiving of it, Psal. 49.4. and 78.1. and 45.10. Isa. 55.3. where you may Note nevertheless that the external hearing of the word is not excluded, but presupposed.
Heaviness or shutting of Ears, denotes hardness and stubbornness of heart, Isa. 6.10. Matth. 13.15. Act. 28.27. Rom. 11.8. Itching ears, denote such as with a perverse curiosity study after false opinions, 2 Tim. 4.3. with Act. 17.21.
The Phrase, Gal. 6.7. Be not deceived, God is not mocked, is emphatical, for the word 〈 in non-Latin alphabet 〉 , signifies more than to mock, viz. to fleer with the Nose and Mouth, And in the times past (as Erasmus and Pliny say) they were wont to use gestures of derision or mockery by the Nose, from which term ( 〈 in non-Latin alphabet 〉 ) the word here is derived. By another Metaphor the Jews call their own King the Breath of their Nostrils, Lam. 4.20. that is, under whose Protection they did Breath and were Refreshed, &c.
A [ Mouth ] is more used in a Metonymy than a Metaphor, yet sometimes it denotes the Mind and Will of Man, Gen. 24.57. We will ask her mouth, that is, learn her Mind and Will, 2 Sam. 17.5. To fight with one mouth (so the Hebrew) Josh. 9.2. that is, with one consent. See Psal. 126.2. and 103.4, 5. and 81.10, 11. Exod. 4.16.
Prov. 6.13. A perverse man, is said to speak with his feet, and teach with his fingers, which denotes some composed artificial Gestures of deceit, as when by treading upon another's foot, he signifies something, which is Metaphorically called speaking: and so by the gestures or numbering of his fingers, informs another of something he knows not, by way of Confederacy to deceive a third Person.
A [ Shoulder ] because it bears Burdens, signifies Affliction and Tribulation, Psal. 21.12. Isa. 9.4. and 14.25. sometimes obedience, Zeph. 3.9. Zach. 7.11. Hos. 6.9. Isa. 11.14. Deut. 33.12.
Isa. 9.6. The Government shall be upon his shoulders. The sense of this is variously given by Interpreters. The Chaldee. understands it of the fulfilling of God's Law: thus rendering it, He took the Law upon himself to keep it. Many of the Fathers understand it of the Cross of Christ, and quote Isa. 22.22. But it seems plainly to denote the whole administration of Christ's Office. Brenz upon the place, says, Mundani Monarchae non gestant principatum super humeros suos, sed, &c. Worldly Monarchs do not bear the burden of Government on their own shoulders, but transfer it upon their Servants, Counselors, and Civil and Military Officers, &c. But Christ is such a King, that he bears all the weight of Government on his own shoulders; for he alone rules, preserves, and Governs his Church. He only expiated sin. He had no helper, as Earthly Princes are wont to have, &c.
An [ Arm ] because it exerts a man's strength, is put for power or strong aid, 1 Sam. 2.31. Job 22.8. and 35.9. and 38.15. and 40.4. Psal. 44.3. Jer. 17.5. and 48.25. Ezek. 30.22. and 31.17. and 22 6. Zach. 11.17. Isa. 9.20. They shall eat every man the flesh of his own arm, that is, they will destroy and Consume those of their Friends and Neighbors from whom they were wont to be supplied, &c.
[ A Hand ] the extreme part of the Arm, by which works are promptly performed, is also put for strength, Exod. 18.9. Deut. 32.36. Josh. 8.20. Job 34.20. Psal. 89.25. Esa. 28.2. Dan. 12.7. Hence it is Proverbially said.
It is likewise put for Help, Ministry and Machination, which require power, Exod. 23.1. 1 Sam. 22.17. 2 Sam. 3.12. and 14.19. 2 King. 17.13. Esa. 20.2. Hag. 1.1. and 2.1. In these last four Texts, A Hand signifies the Ministry. For the Prophets are the Organs or Instruments of the Holy Spirit, and the dispensers of the Mysteries of God, which they received, to be communicated to the people, or to be reached forth, as it were by the hand. As if when one remits Money or Treasure to be distributed or paid by him, it is said to be by such a Hand, &c.
Lev. 25.35. It is said and if thy Brother waxeth poor and his hand faileth, (so the Hebrew) that is, if through Poverty he be rendered uncapable of Business, Trade, or Employment, and so not able to provide for his Family, &c. Then Relieve him. The metaphor being taken from a man thats consumed or weakened by a Disease, who cannot labor with his hands. On the contrary to strengthen the Hand, is by Counsel and Help to assist, 1 Sam. 23.16. Job 4.3. Esa. 35.3. When a Hand is attributed to the Earth it signifies a certain place or space, Deut. 23.12. Num. 34.3. 2 Sam. 8.3 Esa. 56.5. and 57.9. Jer. 6.3. &c.
[ The Back ] denotes alienation, estrangedness, or neglect, 1 King. 14.9. Neh. 9.26. Sometimes it is a symbol of oppression and affliction, Psal. 129.3. The Plowers plowed on my Back, &c. Esa. 51.27. Rom. 11.10.
[ The Loins ] because the strength of the Body consists in them, Job 40.11. are metaphorically, (or it may be rather metonymically ) put for strength itself, Esa. 45.1. I will loose (or dissolve) the Loins of Kings, the Septuagint has it 〈 in non-Latin alphabet 〉 , And I will break the strength of Kings. See Psal. 69.23. Rom. 11.10.
This Metaphor chiefly respects the girding of is Loins, which denotes a confirmation of strength and activity in order to run, labor or fight, 1 King. 18.46. 2 Kings 3.21. Psal. 18.40. Prov. 31.17. Job 38.3. Jer. 1.10. Esa. 5.27. &c. Hence the phrase of girding the Loins, is translated to spirituals, Esa. 11.5. denoting the faithfulness, alacrity and expedition of the Messiah. In his great Mediational and Redeeming Office, Psal. 45.3. In the faithful Members of Christ, it denotes Christian vigilancy and perseverance in the profession of Truth and Piety, Luk. 12.35. 1 Pet. 1.13. Eph. 6.14. Upon which place Hemingius says, As the Loins, in which are the chiefest strength of the Body, are made more firm by girding, making the Soldier in fight more steady and active: So the heart is made more firm by the Truth of God, which causes, that in our Doubts and Hesitations the Devil cannot overthrow and destroy us.
[ A Navel ] by which nourishment is conveyed to the Infant in the Womb, is by an elegant Metaphor transferred to the Sons of the Church, Prov. 3.8. It (that is, to Fear the Lord, and depart from evil) shall be Health, (or a medicine) to thy Navel ; as if he had said, as the child is nourished by the Navel so the knowledge and fear of, and obedience to God, will by the blessed Spirit feed, educate and comfort. It is added, and watering or moistening to thy bones, that is, it shall be thy whole strength, as the bones are moistened and strengthened by Marrow, as Job 21.24. &c. Not cutting the Navel, is allegorically translated to denote the primitive, miserable and abominable state of the Jewish People, Ezek. 16.4. It signifies the middle or an eminent place in the Earth, as the Navel is in the midst, Judge. 9.37. Hence God is said to work Salvation in the midst of the Earth, Psal. 74, 12. Because Judea was esteemed so by the Geographers of those times.
[ A Bosom ] is put for the middle or concavity of a Chariot, 1 King. 22.35. Ezek. 43.13, 14, 17. And because that part for modesties sake is covered with a garment, it is applied to the hidden and inward parts of man, Job 19.27. Eccl. 7.10. Psal. 89.51. and 35.12, 13. It carries the notion of Love, because of Conjugal embraces, Deut. 1 •• .6. and 28.56.
Eternal Life is called the Bosom of Abraham. Luk. 16, 22. Upon which Brenz in his Commentary. By the Bosom of Abraham you are not to understand a certain corporal or external place in this World, but either the promise of Christ made to Abraham, In thy Seed shall all Nations be blessed; or Christ himself who came of the Seed of Abraham; for in this sense all the Godly that sleep in the Lord are reposited or rest in Christ himself, till in the last day they rise together with their bodies, Acts. 7.59. Phil. 1.23. Therefore when Lazarus is said to be carried by Angels into Abraham's Bosom, we are to understand, that he was in the enjoyment of supreme felicity in Christ, in the latter day shall be revealed, &c.
Abraham is proposed as the Father of all believers, Rom. 4.11, 12. Because such as follow his steps, and constantly persevere in Faith and Godliness to the end, shall as our Savior shows be gathered together in Immortal Life: For tender Children are wont to be carried and cherished in the Bosom of their Loving Parents. Ruth. 4.16. 1 Kings 17.19.
This Term denotes the condition of Eternal Life, for the carrying of Infants in the Bosom of the Parent, denotes love and intimate good Will; so in the heavenly Life, there is most pure love, from whence arises true Joy. In the Bosom of the Parent, the Infant finds rest and defense, so in heaven, there is certain security and a most quiet tranquility, &c.
A Bosom by a Metonymy signifies a Garment, that covers it, which being loose is convenient to receive and carry things, Prov. 6.27. and 16.33. Therefore metaphorically it is put for the retribution of reward or punishment. Of Reward as 2 Sam. 12.8. Luk. 6.38. Of Punishment, as Psal. 79.12. Esa. 65.6, 7. Jer. 32.18.
[ To Strengthen feeble Knees ] signifies to comfort such as are cast down by anguish or sorrow of mind, and confirm them by Instruction and Counsel, Job 4.4. Esa. 35.3. Heb. 12.12. The metaphor being taken from outward perils which invade upon a sudden, in which the knees of an affrighted and fearful man are weakened, because the strength of the Nerves and Muscles, by the terror of sudden danger leaves its operation, which for bearing the body resides in the knees. Hence a sudden or panic fear is expressed by the weakness or beating together of the Knees, Psal. 109.24. Ezek. 7.17. Dan. 5.6. Nahum. 2.11.
[ The Feet ] are metaphorically (as well as by another Trope) taken divers ways; Of which take some of the Chief.
1. With respect to Externals, Job says chap. 29. ver. 15. That he was Feet to the Lame — that is, he relieved the miserable, as the Feet help men to get out of danger. See Gen. 30.30. noting the marginal reading. The Foot of Pride, Psal. 36.11. denotes the violence of proud Enemies— The slipping, halting &c. of the Feet, &c. denotes danger and Calamity, Job 12.5. Psal. 38.17. and 116.8. and 140.4.11. &c. See Jer. 30.16.
On the contrary to deliver the feet from falling denotes divine protection, against any malignant Enemies, Psal. 56.13. and 18.36. and 91.12. Psal. 121.3. &c. To tread with the feet, denotes to disgrace, or to insult upon one, as an Enemy, Psal. 7.5. and 91.12, 13. Ezek. 34.18, 19. Matth. 7.6. Luke 10.19. Heb. 10.29.
[ Lameness or Halting ] which is a disease or accidental hurt of the Feet denotes Calamity, Affliction, and Dangers, Psal. 35.15. In mine halting (we translate it adversity) they rejoiced, Psal. 38.18. Jer. 20.10. Mich 4.6, 7. Zeph. 3.19. In which two last places the Term 〈 in non-Latin alphabet 〉 is Feminine alluding to the voice of a sheep upon which Illyricus says, That it is a speech taken from Sheep: For many of them in the Summer especially those of hotter Countries do halt, or go lame, or else it may relate to the People and Church, of which the Scripture speaks in the Feminine Gender, as before.
2. With respect to Internals and spirituals, because the Life of man and the exercise of Godliness is compared to walking or running, and so the Feet translated to the mind, signify desire and a holy endeavor, as the outward running or hastening to a place is performed by the Feet, Psal. 17.5. and 119.59, 105. (with ver. 32.) Prov. 4.26, 27. Eccl. 4.17. The Beautifulness of the Apostles feet, Esa. 52.7. Rom. 10.15. is not to be understood of their bodily Feet, but of the interior and Divine, as well with respect to their Mission, or being sent, as also the 〈 in non-Latin alphabet 〉 , or fervor in teaching, as a footman in an Errand of great concern performs his Journey speedily, Nahum. 2.1. Some interpret it thus: It is not prancing Horses, Cathedral Seats, costly and magnificent Vestments, Cardinals Hats, and other precious worldly accoutrements that are commended, but simply the feet which denotes the humility of their Apostolical legation or Embassy, and all their Successors are exhorted to the same virtue, 1 Cor. 2.3, 4. Gal. 4.13, 14. &c.
Eph. 6.15. The Feet are said to be shod, upon which a learned Expositor says the feet signify the Ministry of the Gospel, which must be shod, that is, defended with Boots or Shooes, from Thorns, Briars and Dirt, that is, that they may be able to go through all Dangers in Teaching and Confessing the Gospel. See Ezek. 16.10. What we translate ( uprightly ) Gal. 2.14. is in the Greek 〈 in non-Latin alphabet 〉 , recto pede incederent, that is, walk with a right foot, viz. according to the rule and measure of the Gospel. See Heb. 12.13.
Hitherto we have treated of the dissimilary parts of a human Body. The similary parts yield but few Metaphors.
[ The biting of the Flesh ] Job 13.14. is transferred to the mind, why should I take away my Flesh with my Teeth. that is, consume myself with Cares. (See 1 Sam. 19.5. Eccl. 4.5.
[ Blood ] in a Metaphor as Illyricus says, Cl. Script. Col. 1083. signifies spiritual Death, or Eternal Destruction, Ezek. 3.18. and 33.8. Acts 18.6. and 20.26. &c.
Of Metaphors from such things as concern the Life of Man.
TO the Body and its Members aptly succeeds its Union with the Soul, whence Life proceeds. The word ( Soul ) has no metaphorical notion, except when attributed to God, which belongs to an Anthropopathy, as was before expounded.
[ Life ] is used metaphorically; as Living waters are put for such as flow briskly, and plentifully, Gen. 26.19. Prov. 10.11. Jer. 2.13. and 17.13. &c. Time is said to live, and a Building, to be quickened, of which before chap. 9. Sect. 4. See Hab. 3.2. To Live and Life ] are put for happiness, strength, and health, 1 King 1.25. Psal. 69.32, 33. Eccl. 6.8.
[ Health ] or Soundness is put for the Word or Doctrine of God and Eternal Life, the consequence of receiving it, 1 Tim. 1.10. and 6.3. 2 Tim. 1.13. and 4.3. Tit. 1.9.13. and 2.1, 2, 8. Hereby is denoted the condition and quality, as well as the fruit and efficacy of both, &c.
[ To Cure or Heal ] metaphorically signifies a deliverance or Restauration from Calamity, Adversity or Trouble, Exod. 15.26. 2 Chron. 7.14. and 36.16. John 13.4. Prov. 3.8. and 12.18. and 13.17. and 14.30. Esa. 3.7. and 58.8. Jer. 8.22. and 30.13, 14, 17. Lam. 2.13. Hos. 14.5. And when Translated to the Soul it denotes the free Pardon and Remission of Sin, (that disease of the Soul) through the merits of our Blessed Redeemer, Psal. 6.2. and 41.4. and 147.3. Esa. 6.10. and 19.21. and 30.26. and 53.5. Jer. 3.22. Malachi. 4.2. Matth. 13.15. (with Mark 4.12.) John 12.40. Act 28.27. 1 Pet. 2.24. &c.
And in Regard the knowing and manifestation of the disease and its Cause, is the beginning of a Cure, therefore this term is Elegantly transferred to the Ministers of the Word, whose Office it is to show people their sins, and rebuke it, Jer. 6.14. They have healed the bruise of the Daughter of my people slightly —, that is, did not reprehend, as much as need was.
To Health, are opposed in general, Diseases, Griefs, Pains, Wounds, Stripes, &c. In which there is a Metaphorical Translation.
1. To Inanimates, 2 Kin. 3.19. And ye shall grieve (or pain) every good piece of land with stones ; that is. cover, corrupt or mar it. It denotes the irruptions of Enemies to annoy the whole Jewish Polity, Deut. 29.22, 23. Isa. 1.5, 6, 7, 8.
2. To Man, denoting his depraved Nature, Jer. 17.9. Psal. 38.3, 5, 7, 8. Isa. 53.4. Matth. 9.12, 13. Mark 2.17. Luk. 5.31, 32. 1 Tim. 6.4. a corrupt captious wrangler about words and questions is called 〈 in non-Latin alphabet 〉 sick about questions, to which is elegantly opposed, ver. 3. of the wholesome words ( 〈 in non-Latin alphabet 〉 for sound speeches ) of our Lord Jesus Christ.
All human Calamities which afflict a man, like a Disease, are represented by this similitude, Psal. 77.10. Jer. 10.19. Job 9.17. Eccl. 5.12.15. and 6.2. Isa. 1.6. and 30.26. Jer. 15.8. and 30.12, 14, 15. Lam. 2.13. Hos. 5.13. Wounds denote sharp reprehension, Prov. 27.6. See Psal. 141.5.
More specially what are adverse to health, and Metaphorically used are,
[ Brands or Marks ] or scars of Wounds are put for persecution for the confession of Christ which Paul gives an account of with respect to himself, as you may see by their Catalogue, 1 Cor. 4. 2 Cor. 6. and 11. What a seared Conscience is, we have before spoke in Metaphors taken from fire.
[ Leanness, Thinness, &c.] are put for Calamities, Punishments and Anguish, Isa. 17.4. and 24.16. Ezek. 33.10. Zeph. 2.11. ( Psal. 73.8. it is spoke of Tyrants) Rottenness of bones ] denotes dolors and terrors of Mind, Prov. 14.30. Hab. 3.16. Prov. 12.4. To Rot ] is to Perish, Prov. 10.7. &c.
[ The Plague ] denotes a very mischievous and destroying man, Act. 24.5. where Paul was accounted by the wicked Jews a Pestilent fellow. Poison ] a very killing and fatal Ingredient, that commonly destroys men, unless expelled by very Sovereign and powerful Antidotes, denotes devilish Doctrine, as also the malice and malignity of the Wicked, who (as far as they can) destroy the Souls, Bodies and Good Name of honest pious men, Deut. 32.33. Psal. 58.4. Rom. 3.13.
To Life is opposed [ Death ] which is either the privation of Natural Life, because of the separation of the Soul from the Body: or the privation of spiritual and heavenly life, because of the separation of the Soul from God through sin. Both these not Metaphorically, but properly are to be understood, Gen. 2.17.
But [ To Dye ] is used Metaphorically, when Believers are said to Dye to sin, Rom. 6.2, 7, 11. that is to renounce it, and to be idle and unfruitful with respect to it, as a Dead man naturally neither Acts nor Operates.
But, [ To be Dead in Sins and Trespasses ] is quite another thing, Eph. 2.1, 5. for that denotes spiritual Death, when men by sin separate themselves from the Grace of God, and the hope of Eternal Life, when their sins are not remitted: In which sense Matth. 8.22. Joh. 5.25. 1 Tim. 5.6. are taken. Paul asserts himself to be Dead to the Law, Gal. 2.19. that is, the accusation or curse of it, for he could not by that be Justified, nor did he depend upon works but upon free Grace, and so was Dead as to that hope, (viz. of a legal Justification) as a Dead man has not the power of operation, See Rom. 7.4.10. To be Dead from the Elements of the World, Col. 2.20. is to be freed by Christ from the observation of the difference of Levitical Meats and the Mosaical Ceremonies (this was the Jewish Paedagogy ) by which God informed the world, Gal. 4.3. And Col. 3.3. (see 1 Joh. 3.1.) Believers are said to be Dead to the World, &c. which denotes an abrenunciation of its depraved concupiscences, and mad pleasures—, the Text says, for ye are Dead, and your life is hid with Christ in God ; that is, as Erasmus says in his Paraphrase: ye seem Dead to this World, because ye do not relish the Glories thereof, nor are moved with those vanities which the worldlings admire. Therefore you do not live here so, as to attract the splendid Notice of Men, but you live in Christ with God, altho' your life is hid according to the Judgment of the World, &c.
Death ] is attributed to Seed, or Corn cast into the Earth, Joh. 12.24. 1 Cor. 15.36. not because it perishes, but because of its change, it becoming the root of much fruit. In the first text it tacitly denotes the Death of Christ, and in the second the Death of Believers, whose Resurrection is also denoted by this similitude or Metaphor of a Corn, or grain.
Of Metaphors from Human Sense.
GEnerally feeling, sense, or the Instrument of sense, (called in Greek 〈 in non-Latin alphabet 〉 ,) are transferred to the Mind, which Metaphor, is frequent among the Latins, Luk. 9.45. that they may not 〈 in non-Latin alphabet 〉 feel it, that is understand it as it is expounded, Chap. 18.34. Phil. 1.9. what we translate Judgment in the Greek is 〈 in non-Latin alphabet 〉 sense, viz. a lively faith in Christ. Tit. 1.1, 2. Joh. 17.3. Isa. 53.11. See Rom. 5.1, 5. and 8.16, 17. and 14.17. See also Heb. 5.14. with 1 Cor. 2. 13.15.
[ Sight or Seeing ] denotes experience or enjoyment, Exod. 20.18. Num. 20.23. Psal. 4.6, 7. and 16.9, 10. and 27.12, 13. and 34.12, 13. and 49.10, 11. and 60.4, 5.89.48, 49. Psal. 90.49, 50. and 91.15, 16. and 98.2, 3. and 128.6. Eccl. 8.16. (where, to see sleep, denotes to sleep; so, to see corruption in Death, Psal. 16.9, 10.) Eccl. 9.9. Isa. 44.16. Jer. 17.8. and 43.14. Lam. 3.1. Luk. 2.26. (where to see Death signifies to Dye) Luk. 17.22. Joh. 8.51, 56. Rev. 18.7. &c.
Especially the Verb to see ] is used to denote a real experience of Promises of great things, Isa. 53.11. and 60.5. and 66.14. and of Punishment under Comminanation, Isa. 26.11.
2. It is transferred to the Mind and Intellect, and signifies to know or understand, Gen. 42.1. Eccl. 1.16. Jer. 2.31. Matth. 2.16. and 9.2, 4. Rom. 7.23. with ver. 7. Rev. 1.12. To think or consider, Gen. 20.10. and 49.15. Eccl. 1.14. Isa. 22.9. and 5.12. Matth. 6.26. (see Luk. 12.24.) Rom. 11.22. Col. 4.17. Jam. 1.25. To provide carefully, Gen. 41.33. &c. or avoid hurt, Matth. 9.30. Mark 12.38, &c.
3. It signifies spiritual vision, as the Prophecies, Num. 24.16, 17. 1 Sam. 9.9. Isa. 30.10. &c.
It is said of Angels that they desire 〈 in non-Latin alphabet 〉 to look into the Mysteries of the Gospel, 1 Pet. 1.12. that is, they coveted a full and perfect knowledge of it, such is the Majesty and Beauty of that blessed Mystery.
To Sight is opposed Blindness ] by which the want of true Faith and Gospel Illumination is noted, Isa. 42.18, 19. Lam. 4.14. Matth. 15.14. and 23.16, 24, 26. Joh. 9.39. Rom. 2.19. 2 Pet. 1.9. 1 Joh. 2.11. Rev. 3.17.
[ Blindness ] attributed to the Wicked Denotes three things, as;
1. 1 Joh. 2.11. Darkness hath blinded his Eyes, this is the proximate and immediate Cause, viz. a corrupt mind and Will expressed by the term Darkness, (See Eph. 4.18.)
2. 2 Cor. 4.4. It is said that the God of this world hath blinded the Eyes of them that Believe not, &c. This is the first cause of all Evil and Condemnation, viz. the Devil seducing and hardening men.
3. John 12.40. It is said, He (that is God) hath blinded their Eyes, In what respects this is attributed to God the great and sole Fountain of Goodness and Mercy, you may find expounded in Gram. Sacra. p. 285.286.
It is said Exod. 23.8. That gifts blind the seeing, that is, Bribes corrupt the wise and skillful to pervert Justice. And therefore blindness with the Synonimous Terms are ascribed to the wicked that will not take Counsel, Deut. 28.28. Esa. 8.21, 2 •• . and 59.9, 10. Zeph. 1.17.
The Object of sight are Colours. Of these Whiteness ] is a most exact symbol of inward purity and cleansing from sin, Psal. 51.7. Esa. 1.18. Rev. 7.14. A metaphor taken from Linnen, which when foul is restored to its color, by washing, and cleansing it from all spots.
Outward Whiteness ] as by rubbing of chalk or washing with Lime, denotes Hypocrisy, Act. 23.2. See Matth. 23.27. Ezek. 13.10. and 22.28, &c. Of the White Stone, Rev. 2.17. we will treat anon.
[ Redness ] or a Red color is attributed to Sin, Esa. 1.18. where the Prophets respects Blood as ver. 15. by which, not only Homicides or killing of men is metonymically understood, but also all enormous sins by a Synecdoche. For as blood rashly spilled, contaminates the Homicide, and renders him guilty, 1 Kings 2.5, 6, 31.32, 33. So Sins are nothing but an abominable spot and contamination in the sight of God.
To this cursed Redness, the blessed blood of Christ is opposed, which expiates sin, and converts it into whiteness. See Rev. 1.5. and 7.14. &c.
[ Blackness, ] with Comeliness is mentioned as the beauty of the Spouse, Cant. 1.5. The first denoting Sin and Affliction, the latter Divine Grace which Regenerates and Renews. Augustine says, Black by Nature, fair by Grace; black in Original sin, fair by Regeneration. Beda upon the place,
[ Hearing and to Hear ] denotes,
(1.) The inward understanding, intelligence or discretion of the mind Gen. 11.7. and 41.15. and 42.23. 2 Kings 18.26. Esa. 36.11. Jerem. 5.15. Matth. 13.13. 1 Cor. 14.2. &c.
2. Approbation and Obedience, Gen. 3.17. —21.12. Josh. 1.17, 18. Judge. 2.17, 20. Deut. 18.19. 1 Sam. 2.25. Prov. 4.1. Esa. 33.15. Matth. 17.5. John 8.47. —9.27. —10.27. 1 Tim. 4.16. See Jam. 1.22. &c.
To Hearing is opposed Deafness ] denoting, unbelieving, wicked, and obstinate sinners, Esa. 42.18, 19. with 6.10. 'tis spoke of the Converted, Esa. 29.18.
[ Smell ] what relates to this sense we have in part shown before, A thread of Tow is said to Smell the Fire, (so the Hebrew) Judge. 16.9. when it touches it, and finds its force. See chap. 15.14. also Job 14.9. and 39.25. Bad Report is said to stink, Gen. 34.30. Exod. 5.21. 1 Sam. 13.4. 2 Sam. 10.6. —16.21. Dan. 6.14.
[ To Taste ] is put for to understand, experience, or enjoy, Psal. 34.8, 9. Prov. 31.18. Matth. 16.28. John 8.52. Heb. 6.4, 5. 1 Pet. 2.3. Hence the Noun 〈 in non-Latin alphabet 〉 Gustus, Taste, translated to the Mind signifies Counsel, Judgment, or Reason, 1 Sam. 21.13. —25.33. Psal. 119.66. Prov. 11.22. Job 12.20. Dan. 3.10.12. Jonas 3.7.
[ Sweetness ] or to be sweet) is a metaphor well known, and signifies to delight, or to be well pleased in a thing, Job 20.12. Psal. 55.14. Prov. 3.24. and 9.17. (where by a metaphor of stol'n Waters, which are said to be sweet, and bread of Secrecies to be pleasant, wicked Company-keeping with an Adulteress is expressed) Cant. 2.3, 14. —5.16. Jer. 31.26. &c. See Prov. 3.22. Psal. 19.10, 11. Psal. 119.103.
[ Bitterness, or to be bitter ] denotes an overwhelming with Calamity, which are as hateful to the mind and sense, as bitterness is to the Taste, Gen. 26.35. Exod. 1.14. Ruth 1.20. 1 Sam. 30.6. and 1.10. 2 Kin. 4.27. Job 13.26. and 21.25. Prov. 17.25. Isa. 38.17. Lam. 3.15. Ezek. 3.14. Zach. 12.10. &c. Isa. 24.9.
It betokens that which is evil and hurtful, Prov. 5.4. Jer. 2.19. and so is applied to Idols Hos. 12.15. More especially it denotes anger or fierceness and cruelty of Mind, Gen. 49.23. Judge. 18.25. 2 Sam. 17.8. Hab. 1.6. Eph. 4.31. Col. 3.19. It denotes Calumnie, Rom. 3.14. Jam. 3.14. with ver. 8, 9, 10, 11. Sin, as Acts 8.23. Rom. 3.14. Heb. 12.15. Matth. 26.75. Luk. 22.62.
The Object of Touch is hard and soft. Hardness is spoken
(1) Pravity, Pertinacy, and Stubbornness of Mind, Exod. 7.3. and 13.15. Deut. 2.30. and 10.16. Prov. 28.15. Isa. 48.4. —63.17. Ezek. 2.4. Matth. 19.8. Mark 10.5. Acts 19.9. Rom. 2.5. and 9.18. Heb. 3.8, 13, 15. and 4.7.
(2) It denotes cruelty and unmercifulness, Gen. 49.7. Judge. 4.24. 1 Sam. 5.7. Isa. 8.22. and 19.4. Matth. 25.24.
(3) Afflictions and sadness, 1 Sam. 1.15. Job 30.25. Psal. 60.5. &c.
2. Of Things, and so their perplexity, difficulty, and grievousness is intimated, Gen. 35.16, 17. Deut. 1.17. and chap. 15.18. 2 Sam. 2.17. Acts 9.5. Jam. 3.4.
3. Of Speech, and words, as when they are bitter, Gen. 42.7. 2 Sam. 19.4 •• . Psal. 31.18. when they are difficult to be understood, 2 Kin. 2.10. Joh. 6.60. He is called hard, who denounces evil or adversity, or any misfortune, 1 Kin. 14.6.
[ Softness ] is applied,
1. To the heart of man, and Denotes consternation and fear Deut. 20.3. Job 23.16. Jer. 51.46. Isa. 7.4. Also contrition and Repentance, 2 Kin. 22.19. with Ezek 36.26. By the softness or Effeminacy, 1 Cor. 6.9. is meant those impure Wretches that unnaturally abuse themselves or others, as Illyricus says.
2. To speech, as flattery, Psal. 5.9. and 12.3. and 55.21. Prov. 2.16. —7.5. —26.29. —28.23. and 29.5. In which places the term, 〈 in non-Latin alphabet 〉 molle, mild, or soft is used for flattery. Sometimes it notes mildness and humanity joined with Prudence, Prov. 15.1. and 25.15. where the word 〈 in non-Latin alphabet 〉 is used. See Job 40.22.
[ Sleep ] the Cessation of the Senses, by which is signified
1. Security, as that of Faith, by those that depend upon and acquiesce in the Lord, Psal. 3.5. and 127.2. Ezek. 34.25. Sometimes it denotes the carnal security of wicked and unbelieving men, Rom. 13.11. Eph. 5.14. 1 Thes. 5.6, 7. Hence it is said, Isa. 29.10. He hath poured on them the spirit of Deep sleep, &c.
2. Sloth, Laziness or sluggishness, which sleepy persons are very subject to, Prov. 6.9, 10. and 24.33. Isa. 56.10. Nah. 3.18. Isa. 5.27. 2 Pet. 2.3. &c.
3. Death and destruction, Job 3.13. and 14.12. with 16.22. Psal. 13.3. and 76.6. Jer. 51.39. Hence the Profane Authors call sleep the Image of Death; Homer calls Sleep and Death Twins, and Hesiod calls sleep the Brother of Death.
Believers are said to sleep when they Die a Corporal Death, Matth. 27.52. Joh. 11.11, 13. Act. 7.60. and 13.36. 1 Cor. 15.18, 20, 51. 1 Thes. 4.13, 14, 15. The Reasons are elsewhere given, the Substance of which is, that their Souls have blessed Rest with God, and their Bodies have rest in the Grave, Isa. 57.1, 2. In the certain hope of a future Resurrection, Act. 2.26. Rev. 14.13. Psal. 17.14, 15. Sleep being a representation or figure of both, in which there is rest from Labor, and a refreshing of strength, &c.
To sleep is opposed Watching ] therefore the Reason of it in signification is opposite with Respect to sleep.
1. As sleep denotes carnal security, so watchfulness signifies true Repentance, and a serious and diligent exercise of Piety, Matth. 24.42. and 25.13. Mark 13.35. Luk. 21.36. 1 Cor. 16.13. Rom. 13.11. 1 Cor. 15.34. Eph. 5.14. and 6.18. Col. 4.2. 1 Thes. 5.6, 10. 1 Pet. 5.8. Rev. 3.2, 3. and 16.15. &c.
2. As sleep denotes sloth and laziness; so watchfulness signifies alacrity, diligence and prudence, in the management of Duty or Office, Psal. 127.1. Act. 20.31. Hab. 13.17.
3. As sleep denotes Death, so watchfulness denotes Life, both are join'd together, 1 Thes. 5.10. See Rom. 14.8. more comparisons might be made, but they are obvious.
Metaphors from the various Differences of Mankind.
WE will consider the Differences of human kind with respect, 1. To Sex 2. Age. 3. Relation. 4. Country or Family. And although some of these belong to the head of Adjuncts, yet for more commodious order we will place them here.
1. As to Sex ; they are Man and Woman. [ A Man ] 〈 in non-Latin alphabet 〉 Metaphorically denotes, a Stout, Couragious, Eminent Person. 1 Sam. 26.15. In that Irony of David, Art not thou a Man? that is, hast thou not behaved thyself gallantly? Jer. 5.1. Seek in the Broad places thereof (that is Jerusalem ) if ye can find a man ; that is, a wise man, &c. 1 Kin. 2.2, 3. Psal. 49.2, 3. —4.3. —118.5, 6. —144.2, 3. —82.6, 7. 1 Cor. 3.21. —7.23. —16.13. &c.
A [ Woman ] on the Contrary, denotes one that is timorous, weak and dispirited, Isa. 3.12. Jer. 51.30. Nahum 3.13. See Jer. 48.41. Isa. 19.16. Hence a sort of men are called effeminate, &c.
The Church is likned to a chaste Virgin ; 2 Cor. 11.2. See Hosea 2.19. This Metaphor alludes to the legal type of the high Priest, who might marry none but a Virgin, Lev. 21.14. See Cant. 1.3. Zach. 9.17. Rev. 14.4. To which Spiritual Whoredom and Adultery is opposed.
2. The Age of man may be thus distinguished, viz. Infants, Boys, Youths, Men, old Men. A sucking Infant and Boy, Metaphorically denote,
(1) True Believers, Psal. 8.2, 3. Matth. 11.25. Luk. 10.21. See Matth. 18.3, 4. 1 Cor. 14.20. 1 Pet. 2.1, 2. &c.
(2) Such as are ignorant in the Faith, Rom. 2.20. 1 Cor. 3.1, 2. Heb. 5.12, 13, 14. Gal. 4.3.
(3) Fools and wicked men destitute of the knowledge of Truth, Isa. 28.9. and 65.20. Eph. 4.14. Sucking is attributed to the Church, Isa. 49.23. and 60.16. 2 Cor. 8.1, 2, 3, 4. The Consolation of the Gospel which the faithful enjoy in the Church is compared to sucking, Isa. 66.11, 12.
When the term Boy, or little one is attributed to Princes or Magistrates, it denotes Folly and lack of Prudence, Eccl. 10.16, 17. Isa. 3.4, 12.
[ Childhood ] signifies the time of Israel's departure out of Egypt, Jer. 3.4. Thou art the guide of my childhood. See Hos. 2.15. and 11.1. Ezek. 23.19. It denotes spiritual strength, Psal. 103.4, 5.
[ Manhood] Eph. 4.13. denotes the perfection of Wisdom and knowledge in Believers, viz. so much as is attainable in this World, to which childhood is opposed, ver. 14.
[ Old Age ] Sometimes has the notion of Wisdom. Hence the term Elders is applied to Senators, in whom not always Age, but Prudence is respected, 2 Kin. 10.1. &c. Hence also the term is used, of the Chief Officers of the Church, 1 Tim. 5.1, 17, 19. Tit. 1.5. Heb. 11.2. Jam. 5.14. 1 Pet. 5.1. and 5.5.
3. The Relations which afford any Metaphors are, A Spouse, Husband, Wife; Widow; Father, Mother, Son; Brother, Sister; Lord, Servant; Master, Scholar.
By the Metaphor of Espousals, (which is the most pleasant Metaphor of all) the Spiritual Union between Christ and the Church is expressed, Hos. 2.19, 20. Matth. 22.2. and the following verses, Joh. 3.29. 2 Cor. 11.3. Rev. 21.2, 9.10. &c. See the Metaphor of a Bridegroom in the second Book, where the Parallel is Run.
From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5. where God calls himself the 〈 in non-Latin alphabet 〉 husband of the Church. The text is word for word for word from the Hebrew, thy makers are thy husbands, which plural phrase denotes the Mystery of the Trinity —. Hence the Land of Zion, (that is the Church ) is said to be 〈 in non-Latin alphabet 〉 Beulah, that is Married, Isa. 62.4. &c.
Widdowhood denotes desolation, Isa. 47.8, 9. Hence 'tis said Jer. 51.5. Israel hath not been 〈 in non-Latin alphabet 〉 widdowed (or left a widow) nor Judah of his God.
A Father 〈 in non-Latin alphabet 〉 with respect to Diverse attributes, yields divers Metaphors.
1. With respect to begetting and production, he is put for the Author of anything, Gen. 4.20, 21. Job 38.28. John 8.44.
2. With respect to the Education of his children, he is put for a Doctor, Teacher or Master, Judge. 17.10. 2 Kings 2.12. (hence comes the appellation of Children of the Prophets, 2 Kings 6.1. and elsewhere, by which their Disciples are understood) Matth. 23.9. 1 Cor. 1.15. Acts 18.8, 9, 10.11.
3. Because he governs his Children, he is put for a Prince or superior, 1 Sam. 24.11. 2 Kings 5.13. Isa. 22.21. Hence Deborah is called a Mother, Judge. 5.7.
4. Because of his Conversation with his Children, he is put for anything most conjunct, Job 17.14.
5. Because of his love, he is put for anything loving or benevolent, Gen. 45.8. Job. 29.16.
6. He is put for an Example (or Exemplar, rather) proposed for imitation, Rom. 4.11, 12, 16, 18. Of the word (Mother) See chap. 9. Sect. 5. §. 4. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth ; that is, that Invented, confirmed, propagated, and defended the Idolatries, damnable Doctrines, Errors, Nefarious wickednesses of all sorts of Men, which are mystical whoredom, and the greatest abomination in the sight of God.
By Allusion to the Mans words that said to Christ, Matth. 12.47. Thy Mother and thy Brethren stand without, desiring to speak with thee ; Christ calls his Disciples and all Believers his Mother, Brothers and Sisters, that is, they were as Dear to him as such, and denotes that Spiritual Relation is of higher value, than Earthly. The Parting of two ways is called a Mother, Ezek. 21.21. because two ways, as if they were two Daughters, proceed from it.
A Son 〈 in non-Latin alphabet 〉 , Ben, ] what significations this is of, may be read, Chap. 7. All Believers are called the Sons of God, Joh. 1.12, 13. Rom. 8.14, 16, 17, 19, 21. Gal. 3.26. and 4.5, 6. 1 Pet. 1.14.23. 1 Joh. 3.1, 2. &c. Because of the Mystery of Regeneration. And because this is effected by Preaching of the word. Paul calls his Converts his Sons, 1 Cor. 4.14, 17. Philemon ver. 10. Thus such as Believe as Abraham did, and only such, are called his seed or Children, and he their Father, Rom. 4.16. See Rom. 9.7, 8, 9. and Gal. 4.22. &c.
The Impious and unbelieving on the Contrary are called the Children of the Devil, Acts 13.10. 1 John 3.10. (See ver. 8.) and 1 John 8.44. because they imitate him in Wickedness.
Princes and Magistrates are called Sons of the most high, Psal. 82.6. Not with respect to their Faith, but
(1) Because they are on Earth as it were God's heirs, succeeding in a certain part of Judiciary Authority.
(2) Because they are of such Authority on Earth that God tenders and loves them, and commands Reverence and Obedience to them, Rom. 13.1. &c.
First begotten Son ] in a Metaphor obtains the Notion of Excellence and Prerogative, and is put for one very dear and precious, as the eldest Son is to the Parent, Exod. 4.22. Jer. 31.9, 20. &c.
An Orphan denotes a forlorn and helpless condition, Psal. 10.14.18. Lam. 5.3. Hence John 14.18. Christ promises his Disciples that he would not leave them ( 〈 in non-Latin alphabet 〉 ) Orphans, that is destitute of help. A Brother ] is put for that which is like a thing, Job 30.29. Prov. 18.9. A man and his Brother denote, society or mutual engagement, Gen. 26.31. and 37.19. and 42.21, 28. Exod. 16.15. Num. 14.4. Jer. 23.35. and 25.26. Mal. 2.10. See Exod 25.20. Job 4.8. Joel 2.8. A w •• man and her sister, Exod. 26.3, 5, 6, 17. Ezek. 1.9, 23. and 3.13. &c. See also Jer. 23.35. and 31.34. Isa. 34.15, 16.
A Lord 〈 in non-Latin alphabet 〉 Baal ] the Metaphorical significations hereof are at large given elsewhere. The Principal Species of Lordship is Royalty, which to figure the eminency of heavenly glory is attributed to Believers, who are called Kings, Rev. 1.6. and 5.10. See Matth. 25.34. Dan. 7.22.27. 1 Pet. 2.9. Hence is the mention of Thrones, Rev. 3.21. and 4.4. Matth. 19.28. and 22.30. Of Royal Government, Rev. 2.26, 27. And a Crown, ver. 11. and elsewhere frequently.
A Servant, to serve, and servitude ] have very many Metaphorical acceptations, denoting sometimes good, sometimes evil.
1. Good, as the service of God (of which there is frequent mention in Scripture) by which his sincere worship, in Faith and Obedience is noted. So a man is said to be the servant of Righteousness when he serves God in Faith, Holiness and Righteousness, Rom. 6.16, 18, 19. Luk. 1.75. To serve other men, Matth. 20.27. Mark 10.43, 44. Gal. 5.13. denotes an officious Humility, and Beneficence, the fruit of Faith. So Paul was the servant of Christians; 2 Cor. 4.5. See 1 Cor. 9.19. Paul says that he brought his body into 〈 in non-Latin alphabet 〉 servitude, 1 Cor. 9.27. which denotes mortification.
2. It denotes Evil, when it respects sin, and what relates to it. To serve sin, denotes impenitence, John 8.34. Rom. 6.6, 17, 19, 20. Tit. 3.3. 2 Pet. 2.19. To serve Mammon, denotes worldly-mindedness, and a greedy desire after ill got riches, Matth. 6.24. To serve the Belly, denotes an indulging ones self in Carnal pleasures, Rom. 16.18. See Phil. 3.19. Tit. 3.3. To serve much wine ( 〈 in non-Latin alphabet 〉 ) denotes Drunkenness, Tit. 2.3. To serve men, denotes an obedience to their prescriptions in opposition to the Commands of God; 1 Cor. 7.23.25. Gal. 5.1. and 4.9. with Acts 15.10. which two last Texts respect the legal Ceremonies, and hence that Phrase is taken, Rom. 8.15. Spirit of Bondage, to which is opposed the Spirit of Adoption: the One denotes legal strictness and terror, the other Evangelical Grace. See Heb. 12.18 &c. : See also Heb. 2.15.
The Law is called a Schoolmaster, because it taught the way to Christ, Gal. 3.24. There is a very fair Metaphor taken from a Schoolmasters Instruction, Isa. 28.10. For Precept must be (or hath been) upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little (was added) As Rules and Precepts are given and inculcated into the minds of Children, and their hands guided to write (as in the old Verse, Add parum parvo, parvo superadd pusillum, i. e. Add little to little, and to little, superadd very little) that at length they may acquire the whole treasure of Learning; so, God by his Prophets (2 Chron. 36.15.) and Ministers instructs his People in Divine learning, &c.
4. The Metaphors from a Country or Family are these;
A Canaanite is put for a stranger or impure Person, Zach. 14. last verse, Isa. 35.8. Joel 3.22. For a Merchant, because their Country was near the Sea, Prov. 31.24. Isa. 2 •• .8. Jer. 10.17. Hos. 12.8. Zeph. 1.11.
An Arabian is put for a Thief or Robber, because they were infamous that way, Jer. 3.2. Isa. 13.20. the Edomites and Moabites are put for the Churches Enemies, because they were such to the Jews (Psal. 137.7. Lam. 4.21. Amos 1.11. Obadiah ver. 10. Ezek. 25.12.) Isa. 34.5, 6. and 63.1. and 25.10. Chaldeans are put for Mathematicians or Fortune-tellers, because that Nation was given to it. Dan. 2.2. &c. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews, Isa. 1.10. See Isa. 3.9. Ezek. 16.48, 49, 53.
Rome, the seat of Antichrist, is called Sodom and Egypt, Rev. 11.8. Sodom, because of its Corporal and Spiritual Whoredom, and other enormous sins; Egypt, because of its Tyranny and Cruelty against the People of God.
Metaphors from the various Actions of Men.
SUch of the Actions of Men as we have not treated off before, shall be briefly given— These may be distinguished into such as are Necessary, and such as are Contingent.
1. Necessary Actions, as [ to Eat and Drink ] denotes,
(1.) To consume or destroy, Gen. 31.15. Exod. 3.2. Deut. 31.17. and 7.16. Prov. 30.14. Psal. 14.4. Psal. 69.10. Esa. 1.20. Jer. 30.16. Gal. 5.15. Jam. 5.2.3. &c.
(2.) To Enjoy, or receive benefit, as eating nourishes the body— this enjoyment is either Corporal, as Gen. 45.18. Psal. 128.2. Esa. 1.19 and 3.10. &c. Or Spiritual, Prov. 9.5. and 8.5, 6, 10. &c. Jer. 15.16. 1 Tim. 4.6.
2. It denotes a participation of the Merits and Blessings of Christ, John 6.50. &c. 1 Cor. 10.16.
3. The completing of Eternal Happiness, or Everlasting Life itself, Luke 14.15. and 22.30. John 6.27. Rev. 2.7. and 3.20. &c. To be filled, ] that is after Eating denotes any fullness, as when an old man is said to be 〈 in non-Latin alphabet 〉 (Sept. 〈 in non-Latin alphabet 〉 ,) Full of Days, Gen. 25.8. and 35.29. See Hos. 13.6. Luke 6.25. 1 Cor. 4.8. It denotes a sufficient enjoyment of things pleasing and profitable, Psal. 16.10. and 17.14. and 81.10. and 103.5. and 107.9. Matth. 5.6. Luke 6.21. Sometimes it denotes loathing, as a full Stomach does Meat, Psal. 88.3. Hab. 2.16. Hence by an Anthropopathy 'tis attributed to God, Esa. 1.11.
To Hunger and Thirst ] denotes an ardent desire in the Godly, after heavenly things, Psal, 42.2. and 63.1. Esa. 41.17. and 51. 1. Matth. 5.6. Luke 6.21. and 1.53. In the wicked it denotes Eternal malediction for the want of those blessings, Esa. 65.13. Luke 6.25. See Luke 16.24. and Amos 8.11.
[ To Drink ] denotes the enjoyment of good and pleasant things, Jer. 2:18. Victory, as Num. 23.24. See Prov. 5.15. Esa. 37.25. Participation of Heaven, Prov. 9.5. Esa. 65.13. John 4.14. and 7.38. See Rev. 22.17. &c. To suffer inconveniences, as Job 21.20▪ Jer. 25.16. and 49.12. Obad. 1.16. Hab. 2.16. Prov. 20.6. Matth. 20.22. and 26.39. &c. To be accustomed to a thing, Job 15.16. and 34.7. Rev. 18.3. Prov. 9.5.
To be Drunk ] denotes to be filled with good things, Deut. 29.19. Psal. 36.8, 9. Prov. 5.19. and 11.25. Cant. 5.1 Jer. 31.14. To be overwhelmed with Calamities, Esa. 51.21. and 63.6. Jer. 48.26. Ezek. 23.33. To be obstinately confirmed in impiety by the just Judgment of God, Esa. 29.9, 10. Hence sobriety on the contrary, both of Body and mind, is attributed to a godly man, 1 Thess. 5.6, 8.2 Tim. 4.5. and 2.26. 1 Pet. 1.13. and 4.7. and 5.8.
[ To Beget and bring forth ] is put for the production or event of anything, Job. 38.28. Psal. 90.2. Prov. 25.23. and 27.1. Zeph. 2.2. Jam. 1.15. Hence Generations signify things done, or Histories, Gen. 2.4. and 5.1. and 37.2. It is attributed to Spiritual renovation, Esa. 66.9. John 1.13. The Church being as it were the Mother of Believers, Esa. 54.1. and 66.7, 8. Gal. 4.26, 27. To the Ministers of the Gospel, 1 Cor. 4.15. Gal. 4. •• 9. Philemon ver. 10. &c. When a man is said to bring forth Wind, Stubble, Vanity, &c. it denotes the ill success of his malignant endeavors, Job 15.35. Psal. 7.14. Esa. 26.28. and 33.11. and 59.4.
Hitherto of the necessary Actions of men; now we shall briefly touch such as are contingent, which are good or bad ; with respect to the Agent or others.
What concerns Site or Local motion, as [ to Go or Walk, ] is put for the Life, Manners, and Actions of Men, Gen. 17. 1. Psal. 1.1. Psal. 119.1, 3, 9. &c. Rom. 8.1. Eph 2.2, 10. &c. 2 Cor. 12.18. Hence a Way is put for the course of Life or conduct of men, Gen. 18.19. and 31.35. Prov. 28.6. Jer. 6.16. Matth. 21. 32. Act. 14.16. &c. To Go ] signifies to die, Gen. 15.2. Josh. 2 •• .14. Luke 22.22. &c. To Stay or Tarry ] signifies to Live, John 21.22. Phil. 1.25. To Follow signifies, inmitation and conformity in life and actions, 1 Kings 18.21. Matth. 16.24. John 8.12. 1 Pet. 2.21. 2 Pet. 1.16, To Run ] betokens diligence, Psal. 119.32. Cant. 1.4. Jer. 23.2. Rom 9.16. 1 Cor. 9.26. Gal. 5.7. Phil. 2.16. 2 Tim. 4.7. Heb. 12.1. The word of God is said to Run. when it is largely propagated, 2 Thess. 3.1. and when the Will of God is fulfilled, Psal. 147.15. To Hasten signifies Temerity, Rashness, Precipitancy and Folly, Job 5.13. Esa. 35.4. To Stand ] signifies to be happy or in a good Condition, 1 Sam. 24.21. Psal. 30.7, 8. Dan. 11.2. Rom. 14.4. To believe firmly and persevere, Exod. 14.13. Rom. 5.2. and 11.20. 1 Cor. 10.12. and 16.13. 2 Cor: 1.24. Phil. 4.1.
It denotes perseverance in sin, Psal. 1.1. Eccl. 8.3. Hos. 10.9. The Confirmation or ratifying of a word or decree, Lev. 27.14. Deut. 9.5. and 19.15. Esa. 40.8. Jer. 44.28. 2 Cor. 13.1. &c.
[ To Sit ] denotes to be quiet and steadfast, Gen. 49.24. Psal. 113.9. Micah 5.3. &c. To Fall ] denotes to Sin, Jer. 8.4. 1 Cor, 11.12. and to be overwhelmed with Calamities, Prov. 24.16, 17. Amos 5.2. To be despicable or low, Neh. 6.16. Esth. 6.13. John 12.3. To Dye, Gen. 25.18. 1 Cor. 10.8. See more Examples Gal. 5.4. 2 Pet. 3.17. Rev. 2.5. Matth. 8.11. Luk. 13.29. Matth. 22.1. &c. Esa. 25.6. &c.
[ To Gird ] denotes fortitude, preparation and dispatch of business, 1 Sam. 2.4. Job 38.3. Prov. 31.17. Jer. 1.17. To put on ] denotes a close Union, Job 10.11. Jer. 43.12. Putting on ] denotes Regeneration or Renovation, 2 Cor. 5.3. Rom. 13.12, 14. Eph. 4.24. Col. 3.9, 10. 1 Pet. 5.5.
There are many transient Actions of men used metaphorically of which take a few examples instead of many, by which you may judge of the rest.
[ To Take ] is put for to Learn or understand, Job 22.22. Prov. 1.3. &c. To Build ] ( 〈 in non-Latin alphabet 〉 banah ) for getting of Children, Gen 16.2. Deut. 25.9. Ruth. 4.11. To Restore, exalt or make prosperous, Job 22.23. Esa. 58.12. Jer. 12.16. and 31.4. Mal. 3.15. (to which [ to Destroy ] is opposed, Jer. 42.10. &c.) To Establish and Confirm, Psal. 89.2. Matth. 7.25. To inform by Doctrine and example Rom. 15.20. 1 Cor. 8.1. and 10.23. and 14.4, 17. Gal. 2.18. 1 Thess. 5.11. Jude ver. 20. (Hence 〈 in non-Latin alphabet 〉 , Edification, is put for Information by Word and Life, Rom. 14.19. and 15.2. 1 Cor. 14.3, 5, 12. 2 Cor. 10.8. and 13.10.) Thus is the Church Built, which is the House and City of God, Psal. 51.18. and 102.14. Esa. 60.10. and 54.11, 12. Matth. 16.18. 1 Cor. 3.9. Eph. 2.21, 22. and 4.12. 1 Pet. 2.5. Hence such as should preserve and restore the Church are called Builders, Psal. 118.22. Matth. 21.42. Act. 4.11. 1 Pet. 2.7. To Build ] is also put for seducing by False Doctrine, 1 Cor. 8.10. &c.
[ To War, Fight, &c.] is put for the spiritual fight of Believers against the Devil, the World and the Flesh, Esa. 40.2. 2 Cor. 10.4. Eph. 6.12. 1 Tim. 1.18. 2 Tim. 2.3, 4. and 4.7. Phil. 1.27. It is said of such things as disagree amongst themselves, as Flesh and Spirit, Rom. 7.23. Jam. 4.1. 1 Pet. 2.21. Prayers are spiritual weapons, Rom. 15.30. Col. 4.12 &c. To Commit Adultery or play the Whore ] is put for Idolatry and Impiety of which there are abundance of examples in Scripture, Exod. 34.15, 16. Deut. 31.16. Jude 2.17. and 8.27.33. 2 Kings 9.22. 1 Chron. 5.25. Esa. 1.21. and 57.3, 4. Jer. 2.20. and 3.1, 6, 8, 9. and 13.27. and 23.14. Ezek. 16.15, 2. and 23.3. Hos. 1.2. and 4.12. and 5.3. and 6.10. Nahum. 3.4. Rev. 2.20.21, 22. and 14.8. and 17.2. and 18.3. &c. The Reason of the Metaphor is, because God hath joined and as it were espoused his Church to himself in a spiritual Contract or Covenant, that thereby he may beget spiritual Children to be eternally saved. If the Church therefore will basely forsake him, and run to Idols without any respect to the violation of that Conjugal engagement, it is spiritual Adultery and the Scripture so stiles it, &c. To Bewitch ] it put for to Seduce by wicked Doctrine, Gal. 3.1.
Apostates and such as persecute the Saints are said Heb. 6.6. To Crucify the Son of God afresh. In which sense Rome, the seat of Antichrist is thus described, Rev. 11.8. The great City which spiritually is called Sodom and Egypt, where also our Lord was Crucified. Which Periphrasis denotes the cruel persecution of true Christians, with all the oppression, and Massacres perpetrated by Rome and its Instruments, where ever they have power to act. For whatsoever injuries are offered to Believers, are by the Holy Spirit said to be offered to Christ himself, because none of the Members can be hurt, but the head sympathizes and suffers with it, as was said before. Origen says, By every Martyrs condemnation, Jesus is condemned: For if a Christian be condemned for this alone, that he is a Christian, it is Christ then, that is condemned ; (and so Crucifyed)
Metaphors taken from the Containing Subjects.
TO this belongs.
- (1) Generally Place and its Dimensions.
- (2.) Particularly the Habitations of Men.
To the Dimensions or differences of place belongs Altitude or height, which when referred to the mind and understanding of man, metaphorically denotes an abstruse thing, or that which is difficult to be understood, Prov. 24.7. Wisdom is too high for a fool, that is, he cannot attain it. See Prov. 14.6. A Word that has affinity with this denotes the distraction of an irresolute mind, by reason of divers cares and doubts Luke 12.29, 〈 in non-Latin alphabet 〉 . Be ye not lifted up on high, we translate it, be ye not of a doubtful mind ; this metaphor is taken from Meteors, and denotes a mind as it were hung up in the Air, apt to be blown hither by every blast; the meaning is, be not distracted with various cares for your sustentation, but acquiesce in the hope of Divine help.
Gen. 43.18. We are brought in, that he may Roll himself upon us, and fall upon us, and take us for bondmen. This is an elegant metaphor taken from the fall of a Body from an high place or precipice, upon which Junius says, Metaphora duplex, a corporibus magnae & ponderosae molis, &c.
[ To go Backward ] denotes Apostasy, Jer. 7.14. To turn their Hearts back again, signifies Repentance, and their abhorring Baal whom they thought to be a God, 1 King 18.37. See Esa. 50.5.
[ To turn to the Right Hand or Left Hand ] Gen. 24.49. signifies a desire what to do, or not to do; the metaphor being taken from such as are doubtful, when they come to a parting way, which to take, and are wont to be directed by that phrase, turn to the right or left hand.
This phrase is used with respect to Divine Obedience, when men are commanded to walk neither to the Right nor Left hand, that is, to keep exactly to that rule and order with respect to God's Worship, which he hath set down in his Word, Deut. 5.32. — 17.11, 20. —28.14. Josh. 1.7. —23.6. Prov. 4.27. Esa. 30.21. &c. The