AN ANT HR 0 P 0 PATH Y. Book I. ~~~~~~~~-~~-~~~~~~ bitation, roaring he Jhall roar upon his Habitation, that is, like a Lion ready to feize upon his Prey, he fhall thunder horribly. See Verfe 38. In all this Speech to the End of the Chapter, God is compared by an Allegory to a Lion, Kings and Princes to Shep– herds, the People to Flocks, and the Nations to Pafrures and Sheepfolds. Jobxxxvii. 4· Roaring is applied to Thunder (which is called the Voice of God.) To the Cry of Chril1:, Pjal. xxii. 1. Why art thou fo far from my Salvation (or helping me) and the Words of my Roaring. See Heh. v. 7· and P(al. xxxviii. 8. God is faid to FLY, 2 Sam. xxii. I 1. Pfal. xviii. IO. becaufe of the moft fwift and impetuous Motion of the Wind, and fudden Tempefts of which he there fpeaks. The Spirit of God is faid in the firft Creation to move or refl upon the Waters, Gen. i. 2, while by its operative and vital Power it cherifhed, and as it were made the Waters apt for the ProduCl:ion of all Things, (together with Heaven and Earth, wh1ch then were mixed together.) A Metaphor taken from Birds, who fit upon their Eggs, and by their vital Heat bring their Young to Maturity and Perfection •. Some Members or Parts of a living Creature are afcribed to God. AS '!'he HORN of SALVA'l'ION, 2 Sam. xxii. 3· Pfal. xvii'. 2. To Chrift, Lukei. b9. For as a Hom defends Beafts, and thereby their Strength is exercifed ; fo God is the moft !lrong Defence of the Godly. Chemnitius, on Luke i. 69. By the Word Horn, Strength and Power is underftood, as Pfal. lxxv. IO. and cxii. 9· Lam. ii. 3· By the \Vord lifting up is defcribed its fo!id Strength and invincible Stability, againll: which even the Gates of Hell Jhall not prevail. It is called, the Horn of Salvation, that is, it is falutiferous, obtaining ViCl:ory againll: the Enemy, and bringing Safety to Captives, &c. As Bulls or Cows, ftrike, gore, or puJh down their Enemies, fo we by Faith in the Mediator, are fufficiently armed againft the Power of the Devil. · WINGS are attributed to God, by which that fingulzr Defence, Patronage, Care, and ProteCl:ion which he affords his People is fignified, Pfal. ix. 4· He jhall cover thee with his Feathers, and under his Wings Jbalt thou truft, whence it is called the Shadow of his Wings, Pfal. xvii. 8. xxxvi. 7· lvii. I. and lxiii. 7· '!'he Covert of his Wings, Pfal. Jxi. 4· A Metaphor taken from Birds or Fowls, efpecially Hem, who gather their Chick– ens under them, chenfh them, and protect them from being feized upon, by Kites or other Birds of Prey. The whole Similitude is to be read, Dettt. xxxii. I 1. Ifa. xxxi. 5· Matt. xxiii. 37· As to Exod. xix. 4· I bareyou onEaglesWings. SeeGram.Sacr. p. 483. There are fome Metaphors taken from PLAN'l'S, a~d attributed to God, as a BRANCH, !fa. iv. z. Ifa. xi. 1. Jer. xxiii. 5· and xxxiii. IS. Zech. iii. 8. and vi. I2. which Places by the Cbaldee Interpreter, are elegantly expounded of Chrift the Mejjiah. Here principally his temporal Nativity or Pedigree according to the Fklh is noted, as a Branch derives its Original from the Earth, and having that (as it were) for its Mother. It intimates alfo the Greennefs, Felicity and Perpetuity of his Kingdom, as the He– brew Word (Mt:)::! germinavit, cre·vit,) he hath budded, grown, or increafed is ufed of the Kingdom of Chrifr, and the Bleffings thereof, Ifa. xhii. I 9 · and !xi. 1 I, 12. Pfal.lxxxv. 1 I, I>. Zech. vi. I2. The Mejjiah is called the Fruit· of the Earth, Ifa. iv. 2. With RefpeCl: as well to his Original as to his Humanity. Pfal. lxvii. 6. '!'hen {hall the Earth yield her Increafe or Fruit. This whole Pfalm treats of the Blefiings and Benefits that will accrue to Believers from Chrill:. Luke xxiii. 31. Chrill: calls himfelf a Green-tree, oppofing to himfelf a Dry-tree, by which we are to underftand the Wicked-If they do thefe Things i11 a Green-tree, what jhall be done in the Dry, that is, if God fuffers me, that am innocent, and like a green and fruit-bearing Tree, to be fo grievouOy affiiCl:ed, and cut down as a dry or bar– ren Tree, how much more grievouriy will he permit you to be affiiCl:ed who are guilty Perfons and Sinners, and like dry Trees, that will bear no Fruit. Some by the '1ree of Life, Rev. xx. 7. andxxii. 2, I 4· underll:and Chrift, others Life itfelf and eternal Hap– pinefs, which is a!moft the fame, that conftll:ing folely in Cbrift, I John v. 1 I, I2, 20. • Gran. Sa,ra. p. 299• Chrift
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