13 44 10 7 161 11 15 10 James 1 17 82 1 Peter 1 9 24  20 70 1 John 3 1 7  20 81 Revelations 1 4 8 70  10 2 3 5 5 77 11 4 139 21 22 88 22 16 86 ERRATA SVch Escapes of the Press as injure not the sence as Mis-Pointings and litteral Errors are left to the Readers Candor to Correct or Pardon some few of such as misrepresent it he is desired to mend thus In the Epistle page 2. line 11. for found read framed l. 19. r. Carneades p. 3. l. 32. r. whole man p. 5. l. 1. for any asserting r. an assertion p. 6. l. 10. for Received r. Believed First Book p. 35. l. 48. r. Michal p. 54. l. 48 49. for grief Orphans r. grief breaks out p. 92. l. 5. dele for things l. 8. r. yours l. 20. r. Tract 2. l. 47. r. rather then p. 94. l. 46. for seems r. serves l. 49. for alive r. a line p. 99. l. 36. for look r. took p. 100. l. 9. dele in p. 135. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182 l. 30. dele says Book 2. p. 107. l. 9. for E. D. r. T. D. The rest are obvious to common capacity Poems on the Bridegroom p. 107. On the Rose of Sharon 202. On the Vine p. 226. of the Second Book by T. D. On the Light p. 16. by B. K. On the Plough p. 66. Of the Third Book by Mr. Flavel Philologia Sacra OR The TROPES and FIGURES in SCRIPTURE Reduced under their proper Heads and Classes with a Brief Explication of each c. SCripture Rhetorick or Sacred Elocution may be reduced to two principal Heads or Chapters 1. The first of Tropes 2. The Second of Figures First Tropes Which concern the Sense of Words viz. When they are drawn from their proper and genuine signification to that which is different or Contrary which the Etymology of the word shews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying verto muto to turn or change Second Figures Which the Greeks calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Habit or Ornament of Speech do not alter or vary the Sense of Words but imbellish beautifie or adorn them Of the first we will Treat under two heads 1. The Kinds Of Tropes 2. The Affections Of Tropes The Kinds of Tropes are four viz. Metonymie Ironie Metaphor and Synechdoche which order depends upon Logical Topicks from whence Tropes are deduced As 1. Metonymie from Causes and Effects 1. From Subjects and Adjuncts 2. Ironie from Contraries 3. Metaphor from Comparates 4. Synechdoche from the distribution of the whole into its Parts 2. Of the Genus into its Species Genus is a more general Title which comprehends some things more special under it as substance which comprehends 1. Living Creatures 2. Mettals 3. Elements c. Species is a more special Title attributed to diverse particulars under it as a Man to John Peter James or any other individual The Affections of Tropes are Three 1. Catachresis 2. Hyperbole 3. Allegory Of which there are certain Species As 1. Paraemia or a Proverb and 2. Aenigma Of These with Gods help we shall Treat in Order CHAP. I. Of a Metonymie of the Cause A Metonymie is a Trope when a Cause is put for the Effect or the Effect for the Cause the Subject for the Adjunct or the Adjunct for the Subject There are four kinds of Metonymies Answering to the four kinds of Causes Viz. 1. Efficient 2. Material 3. Formal 4. Final A Metonymie of the Cause is used in Scripture when 1. The Person acting is put for the thing done 2. When the Instrument by which a thing is done is put for the thing effected 3. When a Thing or Action is put for the effect produced by that Action of which in Order 1. The Person Acting for the thing Acted or Effected 1. THE HOLY SPIRIT is put for its Effects and Operations as 2 Cor. 3 6. Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life Where by the term Letter we are to understand the Law written in Tables of Stone which required perfect obedience and which no man can perform because of Corruption therefore that Law can pronounce nothing but a sentence of Death But by Spirit is meant the saving Doctrine of the Gospel which derives its original from the Spirit considered as a most merciful comforter who sets it home upon the Soul fitting and preparing it thereby for Eternal Life sutable to John 6.63 The Words that I speak are Spirit and Life that is they are from the Spirit of God and being received by Faith confer Salvation through the grace of God Rom. 8.2 By the Law of the Spirit of Life as Illyricus says is meant the Doctrine of the Gospel because it is a peculiar instrument or means of its operation which by a Divine efficacy changes the heart and writes his Law there which now is not only inscribed in Tables or Parchments but penetrates the inward parts quickning the soul to spiritual Motions and Actions See Gal. 3.2.5 Isa. 11.4 2 Thes. 2.8 Isa. 42.1 and 61.1 2. John 3.34 c. 2. THE HOLY SPIRIT is put for Regeneration Psal. 51.10 Renew a right Spirit within me Ezek. 36.26 A new Spirit will I put within you hence the Apostle says be ye renewed in the Spirit c. Eph. 4.23 Which is expounded Rom. 12.2 Be not conformed to this World but be ye transformed by the Renewing of your mind c. Hence arises an opposition of Flesh and Spirit John 3.6 That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit where by Flesh is meant man defiled by sin and by Spirit the grace of Renovation or which is the same thing the Regenerate man The Apostle 1 Thes. 5.19 Exhorts not to quench the Spirit that is the Gifts of the Spirit as Illumination and Renovation suitable to 2 Tim 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscitare instar ignis Donum Dei stir up as Fire or Coals are stirred up for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the gift of God which is in thee for true Faith and Godliness may be resembled to a little Flame kindled by the Spirit in the hearts of Believers which the Devil and Carnal Corruptions endeavour to smother but is to be cherished and stirred up as fire is by more fewel this feeding and quickning fewel is the Word of God In this sence the Soul is distinguished from the Spirit in man For Spirit denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul by which it is carryed to and united to God as Luke 1.46 47. My Soul doth magnifie the Lord and my Spirit rejoyced in God my Saviour expounded 1 Thes. 5.23 The very God of Peace sanctifie
Protection is far more secure IV. God is a Refuge that will not deceive the Soul whosoe're it be that flies to him nor never did fail any who took up Sanctuary in him God cannot fail in his Ability to save he is infinite in Power he cannot fail in Wisdom because he is All-wise yea Wisdom it self in the Abstract Time doth not cause him to decay nor grow old He abides the same and his Years fail not the Eternal God is thy Refuge He is righteous and just and will not suffer his Faithfulness to fail Tho others have neither Faithfulness Bowels nor Humanity in them yet he who said I will never leave thee nor forsake thee hath also said His Mercy and Goodness endureth for ever Look to the Generations of old Did ever any trust in God and were confounded Or whom did he ever despise that called upon him V. God in Christ is a Refuge not only for Man-slayers but Murtherers Adulterers yea the vilest and worst of Sinners if by true Faith and Repentance they seek to him Manasses who made Jerusalem run down with Blood and Mary Magdalen found Refuge viz. Pardon and Forgiveness in him Inferences 1. HEnce we may perceive that the Godly in this World are exposed to great Afflictions and Calamities 2. Yet God hath not left them without a Place of Refuge 3. That there is no Safety but in the Almighty 4. That it is the only Way and Wisdom of sinful Men to flie with speed to God through Christ if they would find Mercy and Sanctuary from Wrath and Vengeance 5. This also shews the happy State and Condition of the Godly 6. Let Believers have a Recourse to God in the Day of Trouble by Prayer and Humiliation 7. Besides we may learn how vain and fruitless all the Attempts and Approaches of the Wicked are against God's Church and holy Men. 8. Why should the Godly then fear in the Day of Evil that have such a Refuge See Strong-Tower Habitation Hiding-Place God an Housholder Mat. 21.33 Hear another Parable There was a certain Housholder c. BY the Scope and Meaning of this Parable it appears that GOD the Father is that Housholder intended in this Text of Scripture 1. Because it was he that planted the Vineyard We take Vineyard for the World or the State of the Jews in the Land of Canaan 2. He hedged it round about he digg'd a Wine-Press and built a Tower 3. He set it and farm'd it out to Husband-Men God made the World and all things therein divided it by Lot since Adam and set a Determination to the Bounds and Habitations thereof 4. It was God who sent the Prophets Judges Apostles Priests and Kings to receive the Fruits of them 5. It appears evidently that it was God who sent his Son to the Husband-Men who killed him c. 6. To put all out of doubt this Son is said to be the Corner-Stone laid in Zion and that by the Lord himself This is the Lord 's doing and it is marvellous in our Eyes The Word Housholder imports three things 1. One that is possessed of an Estate 2. One that hath Business to do 3. One that hath a Family of Servants to employ All these seem fairly applicable to God Metaphorically 1. God is possessed of an Estate The Earth is his and the Fulness thereof the World and all the Inhabitants therein 2. God hath Business to do in this World to replenish the Earth and to establish his Will in respect of Worship and Service Thy Will be done on Earth as it is in Heaven c. 3. God hath a Family of Servants to govern The Soul of the Father as well as the Soul of the Son is mine And he saith to these Servants Dwell in the Land do good and employ the Talents given you God is and may not unfitly be compared to a Housholder Here I shall give you the Properties of a Housholder according to the Sence of the Word and the true Intent of the Text and so go on by God's help in prosecution of the Parallel Metaphor I. AN Housholder is the first Founder or Setler of a Family for there can be no such thing as a Housholder Family c. without a raising or first founding of it And there can be no such Raising or Founding without a Beginner or Founder where there are Effects there must be a Cause producing those Effects II. An Housholder that is to be concerned with Family-Affairs doth frame and build a House or Dwelling as a very needful Conveniency for himself and Family III. A good Housholder gets him a Family suited to all his Purposes not thinking it meet to be alone he doth espouse a Wife and bring in Servants c. IV. A good Housholder fits his Family or Houshold for Business V. A good Housholder sets things in good Order leaves nothing confused to occasion Quarrelling and Strife sets all in their proper places His eldest Son and First-born is made the Chief the rest of the Children and Servants are made Inferiors to him he is called the Excellency of Dignity VI. A good Housholder shews and appoints his Family their Work some to be employed in the House some in the Barn and Stable and some in the Field VII A good Housholder maketh good Provision for the Subsistence of his Family he knoweth that they cannot labour without Sustenance and Supplies VIII A good Housholder keeps his Place leaves not his Family when Discord happens amongst them he accounts it his Work to heal and strengthen not to destroy a House IX A good Housholder lays out Ground for his Servants Employment and Familie's Supply one Place for a Vine and another for a Garden with others for Fields and Meadows for Hay c. X. A wise and good Housholder contrives the best Scituation as well as the best Methods of Accommodation for his Houshold plants them as near as may be to Pools Rivers pleasant Streams and fruitful Springs where such are or may be form'd and made XI A good and wise Housholder teacheth and instructeth his Houshold in good Manners and fit Behavior shews Faults and dislikes uncomely and debauched Actions and Examples is angry at reiterated Untowardness Abraham taught his Children Moses instructed Israel David taught Solomon was angry with Absalom as Ely with his Sons XII A good and wise Housholder loves his Houshold with a natural and paternal Love XIII A good and wise Housholder takes care for the Preservation and Security of his Family in respect of Health and Safety against Thieves and Enemies sends for a Physician as soon as he finds any ill orders the Doors and Gates to be kept fast with Bars and Locks XIV A good Housholder bears and forbears long is not rash and hasty but meek and patient under present Provocation XV. A wise Housholder is not always wroth retains not Anger out of spite soon becomes reconciled upon Submission and using Means of Pacification
live a godly Life to keep a good Conscience towards God and towards Men these are part of those things the Spirit guides Men in and such who thus live are led by the Spirit of God and are the Sons of God THE Word of God Compared To LIGHT The Fourth Head of Metaphors Allegories Similitudes and other borrowed Terms in Scripture that relate to the most Sacred Word of GOD. Psal. 119.105 Thy Word is a Lamp unto my feet and a Light unto my path 2 Pet. 1.19 We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a Dark place c. 2 Cor. 4.4 6. Least the light of the glorious Gospel of Christ who is the Image of God should shine upon them c. In handling this Metaphor we will 1. Shew what Light is 2. Give its various acceptations 3. Run the Parallel and largely open the Properties of Gospel Light Concluding with Practical Improvements upon that and some Dependant and Collateral Points LIght properly taken is thus defined Lux est claritas seu splendor in Corpore luminoso vel extra a corpore luminoso exiens that is Light is a Clarity Brightness or Splendor in a luminous body or proceeding from it It is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or from whence comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cerno to behold which cannot be done but where there is light The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maor is properly a lightsome or lucid body as the Sun Moon Stars Gen. 1.14 15 The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17.2 Act. 26.23 the Latines lux and lumen It is threefold viz. there is a Natural light a light of Grace and a light of Glory the first is common to all that have the Sense of Seeing the second to Believers only on Earth the third to the Saints and glorified Spirits in Heaven The second sort of which we treat proceeds from Christ who is called the light Joh. 1. and his Gospel which is also called Light because it has the same influence and Efficacy in illuminating the Minds of Men which without it are spiritually dark as the Sun and other lucid bodies have to help our Corporal Eyes in the discovery of Objects Light Metaphorically is put for life it self Job 3.16 20 21. 2. For any Prosperity and Joy of Mind arising from thence Esth. 8.16 3. For the open and manifest state of things Matth. 10.27 Zeph. 3.5 Joh. 3.21 1 Cor. 4.5 4. For Favour and Good Will Prov. 16.15 5. For the Mistery of Regeneration 1 With respect to the Organical Cause of it viz. the Word and Spirit of God Psal. 43. Prov. 6.23 Isa. 2.5.20 2 Cor. 4.6 1 John 2.8 2 With respect to the formal Cause which is the Saving knowledge of Christ and true Faith Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence Believers are called the Sons of Light Luk. 16.8 Eph. 5.8 1 Thes. 5.5 and the Graces of the Spirit and effects thereof the Armour of Light Rom. 13.12 3 VVith respect to the final Cause the last scope and effect of Faith which is life Eternal Isa. 6O 19 20. Joh. 8.12 Act. 26.23 2 Tim. 1.10 c. More particularly by a Metaphor Light is put for Knowledge Dan. 5.11 Isa. 60.3 For Beleivers Eph. 5.8 For the Ministers of the Gospel Matth. 5.14 For God himself 1 Joh. 1.5 Natural light was the first perfect Creature that God made of this visible world Gen. 1.3 Light is put for the Morning Neh. 8.3 And he read unto them from the light so the Hebrew until Midday Noon light in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zocharajim signifies double light or that which is extraordinary shining The Devil is called an Angel of Light 2 Cor. 11.14 that is by himself or Agents he assumes a specious and seeming Sanctity on purpose to insnare and deceive the Godly God is said to dwell in unapproachable Light 1 Tim. 6. that is in such transcendent Glory that no Mortal Eye can approach unto There is nothing so illustrious and glorious as Light hence the joyes of Heaven are set out by it In what respect the Word or Gospel is compared to Light take as followeth METAPHOR 1. Light is pleasant and very Comfortable Truly Light is sweet saith Solomon and a pleasant thing it is for the Eyes to see the Sun How grevious is it to be blind or to be kept in a deep and dark Dungion without seeing or beholding the Light 2. Light hath a penetrating quality it is of such a piercing and subtil Nature that it conveys it self into the least Crevise you can hardly make a Fence so Close as wholly to keep out light 3. Light makes manifest Great Light discovers and makes things manifest causing them to appear as they are in their proper nature which in the dark many times are taken to be that which indeed they are not When you would see what a thing is that you may make a true Judgment of it you bring it to the Light Whatsoever maketh manifest saith the Apostle is Light 4. Light hath a Directive vertue it Guides men in their way the Traveller by the Benefit of Light sees what path to keep and how to avoid the Dangers that may attend should he turn to the Right hand or to the Left 5. Light hath a Chearing Warming and Reviving Quality Light contributes much to the Vegetation Growth and Life of Plants and other Creatures Light and Motion are the cause of heat which the Heavenly Bodies send down upon the Earth Light is that Instrument whereby all Influences of Heaven are communicated and dispersed to the World 6. Light hath a purging and purifying Vertue Fogs and Mists that are gathered in Darkness are dispersed and scattered when the Light comes hence Light is called the refining-pot of Nature The World saith a worthy Divine would be an unwholsom Pesthouse if it had no Light 7. Light is of an undefileable Nature Tho' it passeth through sinks and most polluted places yet it Contracts no defilement it cleanseth all things but is defiled by nothing 'T is a quality so spiritual that nothing can fasten upon it to pollute it 8. Light is Glorious for beauty and splendor Hence the Glory of Heaven is called Light There is nothing of all created beings so Glorious as the Sun and light is a resplendency and shining forth of it Parallel 1. The Word or Gospel of Jesus Christ is very pleasant and a delightful thing How woful was the state of England in former times when men were kept in the Dungeon of Popish Darkness without the Precious Light of Gods Word Light is compared to Gladness and a good Day many Good Days have we enjoyed since God sent out his Light and Truth amongst us 2. The Word of God is of a searching and penitrating nature the Apostle saith it is quick
to this Name is the seed of God does as it were cry that is expects Corn and Wine and Oyl and these as it were cry to the Earth that they may receive juice and nourishment from it for their nourishment and increase And the Earth as it were invokes Heaven for Heat Rain Showers Dew Snow Winds and celestial influences And the heavens as it were invokes God the chief cause of all things without whom no second causes can effect or produce any thing and who when he hath a mind to punish can make the Heavens as Brass and the Earth as Iron Deut. 28 2â—â— and detain the fructifying Rain Jer. 14.22 But here being gracious and propitious to men he is pleased to hear giving power to Heaven that by Clouds made of collected vapours and by various fructifying ways it should influence the Earth and the Heaven shall hear the Earth by giving Rain and other things needful to make it fruitful And the Earth shall hear the Corn and the Wine and the Oyl and other things growing upon the Earth whilst moistned from Heaven it gives them juice and vigor And these shall hear Jezreel that is they shall answer the prayers or desires of the Godly and so shall Divine blessing be conveyed to them c. Jonah 1.4 But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea so that the Ship thought to be broken so the Hebrew that is it was like to be broken as if the Ship had a mind Some explain this by a metonymie of the thing containing that is they that were in the Ship thought that they must speedily suffer shipwrack John 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth c. A Will and Walking is attributed to the Wind and Ayr to signifie its various wonderful vicissitudes unknown to man upon which Erasmus in his paraphrase excellently says This Ayr by which we are vegetated and whose power and utility we only feel is very subtile and is called a spirit or Wind and this spirit is not restrained at the pleasure of men but is carryed by its own force by which it is known to diffuse it self through all things having a wonderful power over all corporeal things Sometimes giving Life sometimes Death Now calm and silent then more violent sometimes blowing from the East sometimes from the West and sometimes from other different quarters of the World And discovers it self by the effect You hear its voice when you see no Body neither can it be graspt by the hands you feel it present but you see it not coming neither can you tell whither it goes at its departure The New-birth is like it The minds of men by the Spirit of God are carried away and transformed by secret breathings The ineffable power and effect of it is felt but what is done is not discern'd by the Eyes And so they that are born again are not now acted by a humane and carnal Spirit but by the Spirit of God who quickens and moderates all things See Rom. 8.22 To this Classe belong some Nouns and some Verbs 1. NOVNS as when Arrows are called the Sons of the quiver Lam. 3.13 because they lye hid there as a Child in the Womb Psal. 127.3 4. So Sparkles are called sons of burning Coals Job 5.7 for in both places the Hebrew is so A Tongue is ascribed to Fire Esa. 5.24 and Flame because of some similitude betwixt a Tongue and the tapering Flame See Act. 2.3 A Tongue is also attributed to the Sea Josh. 15.2 5. which is to be understood of a Bay in form like a Tongue So the Tongue of the Egyptian Sea Esa. 11.15 is a certain Bay or River c. The oblong wedge which Achan took is called in the Hebrew a Tongue of Gold Josh. 7.21 A Hand is attributed to a Sword Job 5.20 To a Flame of Fire Esa. 47.14 To Hell Hos. 13.14 By which as in our Translation their power is understood The beginning of a parting way is called the Mother and Head of the Way Ezek. 21.21 2. VERBS Bread is said to be gone away when it is spent 1 Sam. 9.7 See Rev. 18.14 A City is said to Cry Esa. 14.31 So is a Stone Habak 2.11 The Hire of Laboarers defrauded Jam. 5.4 which denotes the grievousness of the sin or punishment See Luke 19.40 To Eat is ascribed to consuming Fire Levit 10.2 Job 1.16 Nah. 3.15 To the destroying Sword 2 Sam. 2.26 Esa. 1.20 Jer. 2.30 And to a Land or Region Numb 13.33 Either because being hard it wasted mens strength in tilling or because of the unwholesomeness of the Air. To Heal Cure or Revive is put for repairing decay'd buildings 1 Chron. 11.8 2 Chron. 24.13 Neh. 4.2 1 King 18.30 Healing is put for blessing the Land 2 Chron. 7.14 Psal. 60.3 4. For making the Waters wholsome 2 Kings 2.21 22. Ezek. 47.8 See more examples Gen. 18.10 14. Gen. 23.16 Cant. 5.5 Jer. 23.9 Jer. 5.28 c. 5. Sometimes Kingdoms Provinces and Cities which are as it were incorporate bodies are spoken of as if they were a single person as 1. The People in general as Esa. 1.5 6. expounded ver 7 8 9. Deut. 33.12 Esa. 7.20 and 8.8 and 30.28 Hab. 3.13 2. Of the whole People more specially but less frequently Lam. 3.1 Esa. 7.20 3. Of a whole City the Scripture speaks as of a Woman Esa. 32.9 An evident example of this Prosopopeia you will find Esa. 1. and Lam. 2. See also Esa. 32.11 with ver 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman Jer. 3.1 3 4. and 4.30 Ezek. chap. 1â—â— and 23. By which the conjunction of the Church with God is compared to humane Wedlock God himself is proposed in this Allegory as the Husband the Commonwealth of Israel as the Mother out of which sprung the two Kingdoms of Israel and Juda which are compared with Daughters Ezek. 23.2 There were two women the Daughters of one Mother ver 3. and they committed Whoredoms in Egypt And when they were espoused in a Covenant way to God they most wickedly forsook him and committed frequent Adulteries c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets when joyned with impenitence Exod. 34.15 16. Deut. 31.16 Judg. 2.17 Esa. 1.21 and 57.3 Nah. 3.4 c. Esa. 23.15 16 17. 4. The Name of Mother is attributed to a City 2 Sam. 20.19 By which the Chief or Metropolitan City is understood from whence the rest derive their original and owe subjection to Josh. 17.16 Numb 21.25 Judg. 11.26 2 Sam. 8.1 The whole people of God are called Mother Esa. 50.1 Hos. 2.2 Because it begets or ought to beget spiritual Sons to God Hence 't is translated to the heavenly Jerusalem the New Testament Church Gal. 4.26 5. The Name
Calamity Esa. 13.10 Ezek. 32.7 Joel 2.10 as was said before of the Sun and Moon The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phosporos in Latine Lucifer both which words signifie a bringer of light in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halal which signifies to shine and is metaphorically translated to describe the unexpected ruine and overthrow of the King of Babylon Esa. 14.12 How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning because while it accompanies the morning it seems as it were to be born of it It s course is perpetual and constant so that it was not feared that it should fall from Heaven And therefore to appearance it seemed impossible and incredible that so great a King illustrious and splendid in power and Majesty beyond other Kings as the Morning Star is before other Stars should fall from his lofty and magnificent grandeur Pope Gregory upon Ezekiel and other School Doctors expound this of the Devils fall because the Prince of Devils is called Lucifer But this Epithet does not belong to that malignant spirit in this place for God himself confirms our explication ver 4. saying thou shalt take up this Parable Proverb or Taunting speech for so the Hebrew is against the King of Babylon not against the Devil c. Where Christ our Saviour is called Lucifer is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after proinos stella matutina the Morning Star is a symbol of the glorious light in Eternity Rev. 2.28 See also Dan. 12.3 1 Cor. 15.41 42. Metaphors taken from Light THere are two principal effects of the Luminaries and ornaments of Heaven viz. to give light to the World and distinguish times In Metaphors taken from light we will distinctly treat of Nouns and Verbs which are sometimes joyned together Generally light is taken 1. For Life it self Job 3.20 Wherefore has God given light to the miserable so the Hebrew the explication follows and Life to the bitter in soul ver 21. Which long for Death but it cometh not Hence comes the phrase to see the Light that is to live or be born alive Job 3.16 To walk in the light of the living that is to act amongst the living or to live either a corporal or spiritual Life in God Ps. 56.13 So David prays Ps. 13.3 Lighten mine Eyes lest I sleep the sleep of Death 2. For any prosperity and joy of mind arising from thence Esth. 8.16 The Jews had light and gladness and Joy and Honour where the synonymous terms make out that it signifies the eminency of the Jews prosperity and joy for their Divine deliverance Job 29.3 By his light I walked through darkness that is being free from Calamities I led a happy Life ver 24. The light of my countenance they cast not down that is they grieved me not but studied to please and gratifie me in all things Psal. 97.11 Light is sown for the Righteous the explication follows and gladness for the upright in heart The word sowing is also emphatical as if he had said 't is reposited and hidden as seed is in the ground but in its own time it will certainly come forth See Esa. 61.11 Col. 3.3 4. It is sow'n with the seed of the heavenly word and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life So light is also taken Psal. 112.4 Pro. 13.9 Esa. 45.7 and 58.8 and 59.9 The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness and pleasure of light Eccl. 11.7 c. 3. For the open and manifest state of things Matth. 10.27 What I tell you in Darkness that speak ye in the light another Metaphor of this publication follows and what ye hear in the ear that Preach ye upon the house tops The sence is you are therefore called by me that you may Preach publickly to the whole World what you privately heard from me So Zeph. 3.5 John 3.21 1 Cor. 4.5 4. For Grace Benevolence or Favour Prov. 16.15 In the Light of the Kings Countenance is Life the exposition follows and his favour is as a cloud of the latter Rain So t is taken of God as was said in the chapter of an Anthropopathy More especially the mystery of Regeneration Renovation and Salvation is frequently expressed by the metaphor of light and that respecting 1. The Organical cause which is the word of God which is frequently called so by a Reason deduced from the quality of light which represents the difference and knowledge of things to the Eyes Psal. 43.3 Prov. 6.23 Esa. 2.5 5.20 2 Cor. 4.6 1 John 2.8 Thus the Apostles because of their Preaching the word of God are called the light of the World Matth. 5.14 and their light is said to shine before men ver 16. that is the light of Doctrine by diligent Preaching as also the light of a good life and example 2. The Formal Cause which is the saving knowledge of Christ and true Faith manifested by love and good Works Act 26.18 Eph. 5.8 1 Pet. 2.9 1 John 1.7 Hence believers are called Sons of light Luke 16.8 Eph. 5.8 1 Thes. 5.5 And good works the Armour of light Rom. 13.12 3. The Final Cause and the last scope and effect of Faith which is life eternal often noted by the term of Light Esa. 60.19 20 John 8.12 Act. 26.23 2 Tim. 1.10 c. From these there may be an easie Judgment made of certain Verbs belonging to light Psal. 13.3 Lighten mine Eyes lest I sleep the sleep of Death He prays for the light of heavenly wisdom from the Word of God also the light of watchfulness and circumspection whereby he may avoid the snares of the Adversary He alludes to humane sleep which easily overcomes those that sit in darkness or shut their Eyes whereas if the light shines in our Eyes we can hardly sleep Psal. 19.8 The Commandement of the Lord is pure enlightning the Eyes that is the mind by giving understanding and knowledge as well of the Divine Will as of our own corruption and prudence in the management of affairs that a man may not belike a brute which is void of rational intellectuals Psal. 34.6 They looked on him and were enlightned that is believers were made glad by the Lord by his gracious and saving deliverance lest they should be dejected and derided by the wicked See Prov. 4.18 19. Eccl. 8.1 with 2 Cor. 3.18 Esa. 60.5 John 7.37 38 39. John 1.9 That viz. Christ was the true light which lighteth every man that cometh or coming into the World Upon these words Erasmus very fairly paraprases In this darkness of the World men eminent for holiness shined as little Stars in the thick obscurity of night and as
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 Malach. 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 transferr'd to the Ministers of the Word whose Office it is to shew 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 oppos'd 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 peice 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick about questions to which is elegantly oppos'd ver 3. of the wholsome words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sound speeches of our Lord Jesus Christ. All humane 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 Poyson a very killing and fatal Ingredient that commonly destroys men unless expelled by very Soveraign and powerful Antidotes denotes devilish Doctrine as also the malice and malignity of the VVicked 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 oppos'd 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 inform'd 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 sayes 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 worldings 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 Humane Sense GEnerally feeling sense or the Instrument of sense call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are transferr'd to the Mind which Metaphor is frequent among the Latines Luk. 9.45 that they may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feel it that is understand it as it is expounded Chap. 18.34 Phil. 1.9 what we translate Judgment in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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