Operation of which kind are Verbs that signifie to know which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowing denote the motions affections and effects that are joyned with knowledge as Psal. 90. 11. Who knoweth the power of thine Anger that is who considers or regards the power of thine Anger so as to awake from the sleep of sin and seriously to repent Israel doth not know c. Isa. 1.3 That is considers not nor takes notice of the Blessings the Lord gave it Jer. 8.7 Luk 19.41 John 8 43. Why do ye not know my Speech that is approve it and with a faithful Assent receive it The Answer of Christ giving the reason of this follows viz. even because ye cannot hear my words that is so understand them as to Embrace and close with them for through the Devils blinding of you and your wilful choice ye are of your Father the Devil and the lust of your Father ye will do To know is put for approbation as Rom. 7.15 For that which I do I know not that is as our Translation hath it allow not Rev. 2.24 But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the Depths of Satan that is have not approved of his Snares and deep Temptations To be Conscious signifies more then barely to know which differ as much as Knowledge and Conscience as Psal. 35.11 False Witnesses did rise up and they asked me things that I knew not that is of which I am no wayes conscious to my self as Psal. 51.3 because I know mine Iniquities and my sin is ever before me Where the Prophet includes the terror of Conscience and serious Contrition 2 Cor. 5.21 It is said He that is God the Father hath made him that is Christ to be sin for us who knew no sin that is who was not guilty of any sin for he was most perfectly holy and without sin So that he was made sin in this sence viz. The Father imputed our sins to him according to Esa. 53.6 And the Lord hath laid on him the iniquity of us all or hath made the iniquities of us all to meet on him c. To Know Is put for Estimation or Judgment of any thing with respect to its value or worth as 2 Cor. 5.16 Henceforth know we no man after the Flesh that is we do not value or esteem any man for external things as Riches Poverty Honour Disgrace legal Priviledges c. After which follows Yea though we have known Christ after the Flesh yet now henceforth we know him viz. that way no more he speaks of the Estimation of Christ carnally or in a fleshly way viz. in that state of humility wherein he was plac'd during his sojourning here For in that respect we shall know him no more but in his state of Exaltation Grace and Glory we shall know that is value esteem and prize him not for any legal Derivation or Pedigree with respect to his humane Nature but because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father from whom we expect our great and glorious Deliverance c. To this belongs that phrase Prov. 24.23 It is not good to know the face in Judgment in which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a respecting of Persons or an Estimation or Judgment by external appearance without respect to equity as ver 24. He that saith unto the wicked thou art Righteous him shall the People Curse c. that is from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a partial respect of persons whereas we are advised Prov. 25.21 If thine Enemy be Hungry give him bread to Eat And if he be thirsty give him water to drink For thou shalt heap Coals of fire upon his head and the Lord shall Reward thee This is a right Gospel Spirit because it is so far from a Revengeful retaliation that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God Deut. 1.17 viz. Ye shall not know faces in Judgment so the hebrew Deut. 16.19 Thou shalt not wrest Judgment thou shalt not know persons and Job 34.19 That accepteth not or knows not the persons of Princes nor regardeth the rich more then the poor is a speech of Jehovah and agrees with Acts 10.34 Of a truth I perceive that God is no respecter of persons c. 2. Verbs of Cognition or knowledge also concern the Will and Affections of the Heart And so to know is to Love cherish and take care for c. As Exod. 1.8 And there arose a new King which knew not Joseph that is he regarded him not nor the good Acts which he had done in the Kingdom the Chaldee says One that did not confirm the decree of Joseph So Gen. 39.6 Jud. 2.10 Prov. 12.10 29.7 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9 Ruth 2.10 19. Psal. 142.4 5. By a special and singular manner of the Holy Spirits speaking The phrase to know is attributed to God which denotes his special Providence Love and Paternal Care as Exod. 2.25 And God looked upon the Children of Israel and God knew them that is as we translate it he had respect unto them 1 Chron. 17.18 Psal. 1.5 6. and 37.17 18. Jer. 1.5 and 24.5 Amos 3.2 see Deut. 4.20 John 10.27 1 Cor. 8.3 2. Tim. 2.19 c. This term to know denotes also a trust and hearty confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain perswasion faith or assurance given by the Holy Spirit to men endued with a saving faith as Job 19.25 I know that my Redeemer liveth that is I have an absolute faith and confidence that it is so and acquiesce in it c. To know the Name of the Lord is by true faith to adhere to him Psal. 9.10 For they that know thy Name will put their trust in thee To know the Lord is to believe and hope in him Jer. 9.24 and 31.24 Hosea 2.20 John 17.3 c. This is the knowledge by which many shall be justified Esa. 53.11 The knowledge of Salvation Luk. 1.77 The knowledge of the Truth which is after Godliness Tit. 1.1 3. The very work or act When to know is put for to be able or the interior faculty of operation which is the principle of Actions Esa. 56.10 11. His Watchmen are greedy Dogs which can never have enough the hebrew says which knew not fulness Shepherds that cannot understand or as the hebrew has it that knew not to understand the meaning is that for their Covetousness they cannot be satisfied and for their blindness and want of skill cannot apprehend Divine things Aright It is said Matth. 7.11 If ye then being Evil know how to give Good things unto your Children c. That is ye can or are able notwithstanding your natural Wickedness do
the quality of man who is no Judge of what God sayes or does but ought rather to be a supplicant and attend his dispensations with Reverence and Adoration And as Hillary words it when the discourse is of the affairs of the great God we must yeild him the Prerogative of knowing best what he says or does and instead of carping pay him veneration The Mysteries which God proposes to be beleived in his holy word as they are in themselves most true and best although all humane Reason which Judges by its own wisdom or carnal conclusions should otherwise determine So their Eloquence an inseparable companion of Divine Wisdom is to be esteemed the best and most elegant by the faithful unless we suppose that God who immediately dictated them to his Amanuensis spoke nonsense and is inferior to his Creatures in that qualification which is down right Blasphemy and any asserting that deserves not only derision but the severest castigation The peculiar Idiotisms and most pure character of speaking which the Holy Spirit used in the publication of the saving word of Truth are by the excellent Glassius a man for his singular pains and exquisite Learning to be celebrated by all posterity as he himself modestly says in part for what mortal can express its whole energy delivered in his Gram. sacra a work well worth Translating And the Lights of speech that is the Tropes and Figures there are in this sacred Rhetorick treated of being indeed the substance of what he writ in Latin upon that Subject we hope faithfully Translated The Tropes in this Volume and the Figures in the second Only the Reader may Note that we have not absolutely tyed our selves to his words but have to the best of our abilities exprest his sence abridging where need was and supplying out of other Learned Authors to which be referr'd or who had written of the same thing in our Language which we consulted and inserted what was judged necessary for the compleating of this work Which Does not only open that part of Scripture which is Tropical and Figurative but may teach the Reader if ignorant of it Rhetorick in general an Art of such General use that no writing can well want it I mean not a jingling affectation of Words or Sentences but the use of Tropes and Figures which nervate sence and move the affections of the Hearer or Peruser Although the design of this work was principally intended to open Scripture Metaphors yet many express Similitudes and other Terms borrowed from an humane custom of speech or appellations obvious in and proper to common Earthly things are improved Parallel wise in the Second Part for common Edification at which the Learned and Candid Reader will not Carp For we bring not all as Metaphors but as Terms that may be used as advantageously and as much to profit though in the strict notion of that Trope not agreeing with its definition which we give in its place of which we caution our Reader under their respective heads In the First Book the Texts alledged are cited from the very original Hebrew and Greek because there are many Tropes peculiar to those sacred Languages which our excellent English Translation rather expounds than renders verbatim We have taken Care to make necessary Tables for both Parts and we purpose with Divine help to continue our Labours in another Volume which you may in page the last of the First and p. 76 of the Third Book of this Volume have a brief account of Our design being to compleat this said Philology for the benefit of such as want the acquirements of humane Literature and are Students in sacred Learning 'T is certain that no sort of men have more need of Learning than the Ministers of the Gospel because their Employment is of the highest concern viz. rightly to divide the Word of Truth and therefore that Sacred Office is not to be intruded into but by Persons duly qualified and called And most certain it is that humane Literature without Grace is a dangerous Enemy to the true Christian Religion and barely considered in it self gives no Right to the exercise of that sacred function any more than the meanest of Mechanick Arts For as Doctor Carlton formerly Bishop of Chichester well says A Lay man that hath the spirit of God is better able to Judge of the Church and its Members than a Man in Ecclesiastical function that hath not the spirit of God And Justin Martyr excellently Infelix est sapiâ—â—ntia extra verbum Dei sapere so that it is not the formality of Academical Degrees nor any Philosophical dexterity which is to be exercised in the things that may be known by the light of natural Reason nor variety of Languages that qualifies a Preacher for if things will travel beyond their Road and must needs be defining things beyond their sphere or reach they become extravagant and sawcy He that Ministers the word ought principally to experience the Grace of God in his own heart and the power of it in that grand and Evangelical work of Regeneration as also to understand those blessed Mysteries of the sacred Scriptures that he may unfold them to others and have a Lawful call which altogether constitutes him in his Office though he never sawVniversity this being the reason given by the Royal Psalmist I have recieved saith he which is an equivalent term and therefore have I spoken his Faith being his Authority for his Preaching that is the primary or Chief Yet we would not be understood to disparage humane learning as a thing of no use for it is of excellent benefit in its place when rightly employed and the knowledge of the Original Languages in which the Scriptures are penned is of very great necessity that we might converse with that sacred Book in its own Emphatical and native Idiom So that this kind of Literature is good as a Hand-maid Hagar-like but if it must needs be Mistress and Vsurp Authority in the Family if like scoffing Ishmael Gen. 21.9 Gal. 4.30 it will mock at the Spirit and the simplicity of the Gospel let it be cast out c. To accomodate therefore such whose Christian minds incline them to Instruct others and need those aids which the want of Languages or this kind of Literature has deny'd them not to instruct the Learned was this work Compil'd and to that end is recommended to the Christian Reader by Benj. Keach Tho. Delaune An Alphabetical TABLE of the most memorable Things and Words Expounded in the FIRST Book A. ACtion Page 27 Affections 26 An Age Ages 23.196 Allegories 202 All 193 Altar 151.186 Anger 7.51 Ancestors 4 Answering 56 Annoint 61.189 Angels 99 Aquatiles 159 Argument 20 Armour 70.179 Arrows 71 Ariel 151 Arm 45.162 Ashes 131 An Ass 154 Author 4 Ax 193 B. BAal 172 Barak to bless and Curse 31 Bald 59 Banner 75 Back 163 Bars 177 Baptism 189 To go backward 175 A Bear 152 To bear 59 Beam
you wholy and I pray God your whole Spirit and Soul and Body be preserved blameless unto the Coming of our Lord Jesus Christ For other places where the Spirit is put for the New Man and spiritual strength see Psal. 51.17 Esa. 26.9 Ezek. 18.31 Matth. 5.3 and 26.41 Acts 17.16 and 19.21 and 20.22 Rom. 1.9 1 Cor. 5.3 4 5. and 6.20 Gal. 3.3 c. More especially the SPIRIT is put for those peculiar or extraordinary Gifts of the Spirit which for various uses whether publick or private spiritual or external are bestowed on Man as Numb 11.17 I will take off or separate part off for so the Hebrew is the Spirit which is upon thee and will put it upon them viz. the 70 Elders who as verse 25 thereupon Prophesied and did not cease upon which Vatablus says The Lord so abstracted from the Spirit of Moses that he took away nothing as one Candle which Rab. Salomo calls a most Elegant similitude lights several yet loses nothing of its Original light To this may the request of Elisha be referred 2 Kings 2.9 I pray thee let a double portion of thy Spirit be upon me where there is an evident Allusion to the right of Primogeniture or first-born Deut. 21.17 where the first-born was to have a double portion c. As if Elisha had said I am your first Disciple received into your School therefore ask of God a greater measure of Spirit for me then any one of your Disciples Daniel had a more excellent Spirit Dan. 5.12 with 6.3 for so the hebrew Text runs and more knowledge and understanding c. then the Presidents and Princes that is more excellent and higher gifts of the Spirit see Luke 1.17 80. and 2.40 Acts 19.2 John 7.39 Acts 1.5 To this may be referred what is spoken of Revelations Visions or Extasies whether real or pretended as Ezek. 37.1 The hand of the Lord carryed me out in the Spirit of the Lord that is by a Vision or Rapture of Spirit So 2 Thes. 2.2 That ye be not shaken in mind or be troubled neither by Spirit nor by Word nor by Letter as from us c. That is by Revelations which are pretended to come from the Spirit so Rev. 1.10 I was in the Spirit that is in an Extasie or immediate Revelation of the Spirit as 2 Cor. 12.2 Rev. 4.2 c. and 17.3 and 21.10 is described The SPIRIT is also put for Doctrines revealed from Heaven whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vain boasting so pretended as 1 Cor. 14.32 The Spirits of the Prophets are subject to the Prophets that is the Doctrine or Scripture Interpretation proposed by some Prophets are subject to the Judgement of the rest for it would savour of Haughtiness Ambition and Disdain for any individual to Vsurp an Infallibility and reject the Judgment of the Brethren as verse 29. Let the Prophets speak two or three and let the other Judge If any thing be Revealed to another that sitteth by let the first hold his Peace 1 John 4.1 We are thus exhorted Believe not every Spirit but try the Spirits c. The Marks of which are given verses the second and third c. Here it is evident that the Spirit is put for Doctrine whether really revealed or pretended to be so And by seducing Spirits 1 Tim. 4.1 is meant false Teachers that pretend their Doctrine to be from Gods Spirit but is indeed of the Devil Parents or Ancestors are put for their Children or Posterity As Gen. 9.27 Japhet and Shem Jacob and Israel for the Israelites Exod. 5.2 Numb 23.21 and 24.5 17. Deut. 33.28 c. Abraham Isaac Jacob of whom according to the flesh Christ came are put for Christ Gen. 12.3 In thee which the Chalde Translates for thee And the Targ. Hierosol In thy Righteousness or Holiness shall all the Families of the Earth be blessed And Gen. 18.18 All the Nations of the Earth shall be blessed in him which is meant of his Seed as Gen. 22.18 Which Seed is Christ who took on him the Seed of Araham Heb. 2.16 Through whom the blessing of Abraham is come on the Gentiles Gal. 3.14 The Writer or Author is put for his Writing Book or Work Luk. 16.29 31 They have Moses and the Prophets let them hear them that is they have what Moses and the Prophets by inspiration from God have written and delivered to Posterity for the Canon and Rule of Faith So Luke 24.27 Acts 15.21 and 21.21 2 Cor. 3.15 But even unto this day when Moses is read that is the Mosaical Writings c. The SOVL the noblest part of man is put for Life which is its effect Gen. 9.5 What we translate blood of your Lives is in the Hebrew blood of your Souls and Gen. 37.2 Reuben said let us not kill him the hebrew says let us not smite him in the Soul So Lev. 17.11 Life of the Flesh in hebrew is soul of the Flesh See Ps. 56.13 14 15. Jer. 40.14 1. This Term is sometimes put for the whole Person of man consisting of Soul and Body Gen. 46.27 Acts 27.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Souls in the Ship 2. For the Body only Ps. 105.18 Iron entred into his Soul we translate it he was laid in Iron that is the Iron fetters made dints in his Flints 3. 'T is put for Life as before Psal. 94.21 and 7.1 2 5. 4. 'T is put for a Carkass Lev. 19.28 Ye shall not make any cutting in your flesh for the Dead the hebrew is for the Soul and so it is taken Lev. 21.1 And Hag. 2.4 5. It is put for the Rational Soul Ps. 19.7 Deut. 11.18 c. 2. The SOVL is put for the Will Affections and Desires which are operations of the soul as Gen. 23.8 If it be your mind in the Hebrew 'tis with your Soul as Psal. 27.12 and 41.3 and 105.22 The Septuagint translates it if ye have in your Soul the Chaldee If it be the pleasure of your soul. So Exod. 23.9 Ye know the heart of a stranger Heb. the soul of a stranger that is his mind or affection See Deut. 23.24 1 Kings 19.3 2 Kings 7.7 Psal. 17.10 and 27. 12. and 41.3 Prov. 23.2 Jer. 34.16 John 20.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long dost thou hold our soul in suspense That is as our Translation hath it how long dost thou make us to Doubt It may be referred hither when the SPIRIT which is often put for mans soul is used to express the Motions or Affections of the Soul whether Good or Evil as Gen 45.27 The Spirit of Jacob their father revived Numb 14.24 My Servant Caleb had another Spirit Judg. 8.3 Their anger was abated ' tiâ—â— in the Hebrew their Spirit was abated 2 Chron. 21.16 The Lord stirred up the Spirit of the Philistines c. 2 Chron. 36.22 The Lord stirred up the Spirit of Cyrus c. see Psal. 76.13 and 77.4 Pro. 1.23 and
10. Zach. 13.7 Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree which none can change Psal. 35.2 3. By these Weapons Divine Vengeance is metaphorically described See Rev. 19.15 21. The term Sword is applyed also to God with respect to its penetrating force of which more hereafter in its proper place A glittering Spear or lightning Spear is attributed to God Hab. 3.11 Stones Hail Thunder Lightning c. sent from Heaven are thereby noted as Josh. 10.11 When a Shield or Target is ascribed to God it is to be understood of his propitious Favour and Mercy to men through Christ becoming their defence protection and security warding as a Sheild does blows all assaults and violences of the Enemy and converting all into Good for his people Gen. 15.1 Deut. 33.29 Psal. 3.3 4. Psal. 18.2.3 Psal. 28.6 7. Psal. 84.11 12. Psal. 5.12 For thou O Lord wilt bless the Righteous With favour wilt thou compass them as with a Shield The Word of God is called a Shield Psal. 91.4 Prov. 30.5 Eph. 6.16 Because when it is received by Faith its vertue is exerted in the defence of Believers The Holy Spirit is called an Earnest given by God to Believers 2 Cor. 1.22 and chap 5.5 Eph. 1.14 The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom the Greeks borrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Arrhabo any thing that is given to confirm a promise or bind a bargain therefore some translate it a pledge According to Suidas Arrhabo or an Earnest is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue Jerom says it is a certain Testimony Evidence or Obligation to secure the bargain made It differs from a pledge which is left as a security for the return of borrow'd money and upon payment is returned to the Owner The Holy Spirit is thus called because it assures believers that they shall obtain Eternal Life Some refer this metaphor to Nuptials or Marriage as the Bridegroom pledges his Faith to the Bride and gives her an Espousal token as a pledge to assure her that he will Marry her so when God Espouses himself to believers Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving kindness and in Mercies c. But the Nuptials of the Lamb did not yet appear Rev. 19.7 Therefore God gives them a most noble Earnest viz. The Holy Spirit to comfort their Hearts and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb. It is said Psal. 75.8 For in the hand of the Lord there is a Cup and the Wine is red it is full of mixture and he poureth out the same but the dregs thereof all the wicked of the Earth shall wring them out and drink them by which the various kinds of Divine Afflictions are intimated The like Metaphor we meet with Esa. 51.17 22. c. Chariots are attributed to God by which either his Divine Magnificence is manifested to men as Habac. 3.8 Thou didst ride upon thine Horses and thy Chariots of Salvation or else it denotes those Myriads of ministring Angels mentioned Psal. 68.17 The Chariots of God are twenty thousand even many thousands of Angels The Wheels by which a Chariot or Cart moves are by an Elegant Metaphor attributed to God Psal. 65.11 Thy Cart-wheels drop fatness so the Hebrew that is thy Clouds distill down Rain and Snow which refresh and fertilize the ground so that with the blessing of God it produces various profitable and necessary fruits The Clouds are called the Chariots and Horses of God and Rain is said to make the Earth fat and fruitful Psal. 18.10 11 12. and Psal. 164.2 3. Esa. 19.1 Riches are attributed to God by which the abundance of his Divine Majesty and Glory as also his Mercy and Grace are noted Prov. 8.18 Rom. 2.4 9.23 10.12 11.33 2 Cor. 8.9 Eph. 1.7 8 18. 2.4 7. 3.8 16. Col. 1.27 Phil. 4.19 Such as receive these in true Faith are called Rich in God Luk. 12.21 and Jam. 2.5 Windows are ascribed to Heaven the Habitation of God out of which he has as it were a prospect and sends good or evil upon men Gen. 7.11 and 8.2.2 2 Kings 7.2 Esa. 24.18 Mal. 3.10 Deut. 26.15 Psal. 14.2 and 102.19 20. Lam. 3.8 50. A Furnace is attributed to God Esa. 31.9 by which the Divine Vengeance whereby God as it were in a fiery oven consumes the Enemies of his Church is intimated Esa. 30.30 33. Psal. 21.8 9 10. Lot Portion or Inheritance is attributed to God when it is said that the People and Land of Israel is his Heritage Deut. 32.9 Jer. 2.7 and 12.7 8. and 6.18 c. By which his great Love and singular Care and Providence is intimated See Exod. 19.6 Deut. 11.12 And when it is said of Christ that he is constituted Heir of all things Heb. 1.2 And that he hath by Inheritance obtained a more excellent name then Angels ver 4. it is with respect to his right of primogeniture and Divine title of Command over all things A Book is ascribed to God by which his most exact knowledge and Providence is noted the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons Things and memorable Actions which they would remember The Book of Gods Providence generally considered concerns every Creature as Psal. 139.16 To this belongs the Book of Life out of which to be blotted is death which we find mentioned Exod. 32.32 33. compared with ver 10. Numb 11.5 And sometimes more specially it concerns the Church and Believers Psal. 56.8 9. Mal. 3.16 The Book of life so often mentioned in Scripture as Esa. 4.3 Dan. 12.1 Psal. 69.28.29 Phil. 4.3 Luke 10.20 Rev. 3.5 and 13.8 and 17.8 and 20.12 15. and 21. ult is nothing else but the singular knowledge God has of such as shall be saved of which See 2 Tim. 2.19 The Lord knoweth them that are his c. Or as it were a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life In the vision of Daniel chap. 7.10 and John Rev. 20.12 We find Books of Judgement mentioned by which that Divine and most exact knowledge of mens Deeds and Words are symbolically denoted And whereas the Scripture uses a plural expression Jerome and others do understand that there are two Books of Judgment one for Believers the other for Vnbelievers for the World is wont to be distinguished into these two sorts John 3.18 â—â—6 c. To this relates that saying Esa. 65.6 Jude 4. viz. Behold it is written before me I will not keep silence c. Oyl or Annointing is attributed to God Psal. 45.7 Thy God hath Annointed thee with the Oyl of gladness above thy Fellows
139.9 that is the first Sun beams This celestial Sun is also a Physitian which can heal and deliver from spiritual Death The Sun when it rises gives some ease and comfort to sick persons let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness 6. The Sun rising causes Joy to all things who were as it were immersed in the Melancholy sadness of night as the Poet says Phosphore redde diem quid gaudia nostra Moraris Come sweet Phospher bring the Day Why dost thou our Joys delay So by this heavenly Sun of Righteousness true cause of Joy is given unto men Luke 2.10 11. Esa. 9.2 3. 7. The Sun does make all sorts of Earthly fruit Ripe to which it also gave the beginning of vegetation So Christ is the Author and finisher of our Faith Heb. 12.2 He worketh in us to will and to do Phil. 2.13 That we may walk worthy of the Lord unto all well pleasing being fruitful unto every good work and increasing in the knowledge of God Col. 1.10 8. It is said of the Heliotrope an herb so called that it always turns and inclines to the Sun So let our hearts always incline to Christ. 9. There is nothing more pleasant to those in Captivity then to behold the Sun So there is nothing ought to be more comfortable to us in our spiritual Captivity then by the Eyes of Faith to behold Christ the Sun of Righteousness c. The Second place is Luke 1.78 Through the Bowels of the Mercy of our God so the Greek whereby the day-spring from on high hath visited us Some think that this metaphorical appellation viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens ex alto arising from on high is taken from Plants which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to branch or spout forth when they grow or begin to flourish that so it might respect those places of the Old Testament where Christ is called a Plant and Branch Jer. 23.5 Zach. 3.8 and 6.12 Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orientem arising and that we are to understand here the arising or Branch from on high sent from heaven to us and widely differing from all Earthly branches But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light as verse 79. of this place viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give light to them that sit in darkness and in the shadow of Death to guide as a clear light does our feet into the ways of peace By a good reason it is therefore said that the Holy man respected the Prophesie Esa. 9.2 whence the phrase of sitting in the darkness and shadow of Death is taken and chap. 60.1 2. Mal. 4.2 To which places Junius Parallel 1 55. does learnedly shew that he had immediate reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri to arise is proper to the Sun Moon and Stars from whence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an arising or the action or Region of the orient Sun and Metonymically it is put for the rising Sun it self to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high for distinction sake is added by which Junius says we are to understand that meridian and powerful spendor whereby the Sun chiefly at Noon illustrates all things to difference it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its first uprising But it seems to be referred more truely to the first original of the Sun of Righteousness viz. His visiting and shining upon us on Earth and that from on high viz. Heaven as 1 Cor. 15.47 John 3.31 That the Messiah is called a Star Numb 24.17 is the Judgement of many there shall come a Star out of Jacob and a Scepter shall rise out of Israel which words are thus rendered by the Chaldee there shall arise a King out of Jacob and the Messiah shall be exalted out of Israel c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo and R. Moses Hadarsan Vatablus paraphrases the whole verse thus O Balak my Counsel is that you be quiet and fear not at this time for that which I foretell of things to come shall not come to pass in thy time but in the latter days viz. in the time of the Messiah whom I see but not near me for he is yet afar off when he comes he will be as a great light and vehement splendor which is signifyed by the Star c. So says Brentius Junius and Tremellius in their notes say that by the Name of a Star and Scepter is meant the Kingdom of Gods people begun in David and compleated in Christ between whom the interjected time was the progress of the Star c. See Junius in analyt explic h. l. Such as understands this Prophesie of Christ paraphrase it in this manner I shall see him but not now I shall behold him but not nigh that is my Curses will be in vain against that People whom God hath peculiarly chosen for himself and from which according to the Flesh the Messiah is to descend but the time of that Nativity is not yet come therefore I seem to behold him at a great distance but that promise will be certainly fulfilled and God for his sake will preserve this Kingdom so long there shall come a Star out of Jacob that is the Son of God manifested in the Flesh shall come of this people and shall spread the beams of his Doctrine and Miracles far and near arising as the Day-Star in the hearts of Believers 2 Pet. 1.19 Enlightning them to Eternal Life and a Scepter shall rise out of Israel that is the Messiah shall not only be a Teacher of his people but also a heavenly King and he shall smite through the Princes of Moab and destroy all the Children of Seth that is all such as will not obey his Government but remain unbelievers he shall destroy with an Eternal Death ver 18. And Edom shall be a possession Seir shall be a possession for his Enemies that is all his Enemies who by the Idumeans the capital Enemies of Israel inhabiting Seir are set forth shall be destroyed by the Sword of the Spirit but Israel shall do valiantly that is the Church which is the Kingdom of the Messiah shall be gloriously triumphant ver 19. out of Jacob shall come he that shall have Dominion and shall destroy him that remaineth of the City that is he shall rule in the House of Jacob for ever and of his Kingdom there will be no end Luke 1.33 He shall put all his Enemies under his feet 1 Cor. 15.25 26 27. c. Christ calls himself The bright and Morning Star Rev. 22.16 Because of those shinings of saving knowledge which proceed from him whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light bringer usually Translated Morning-star or day-dawn arising in the hearts of men by the sure word of Prophesie But more
2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee c. The Greeks word properly signifies to stir up Fire lest it go out that it may flame Beza upon the place says The gift of God is a certain live flame kindled in our hearts which the Flesh and Satan endeavour to suffocate or smother but on the other side we are so much the more concern'd to cherish it and stir it up when it is as it were asleep Where this Divine little flame is not stirred up Love or Charity waxes cold Matth. 24.12 And then the Fountain of Love which is saving Faith and external Salvation is lost c. Thus Paul exhorts not to quench the Spirit 1 Thes. 5.19 The saving light of the knowledge of God kindled by the Holy Spirit is extinguisht by neglects of the Word of God and devout Prayer by security impiety and ingratitude hence an exhortation to follow that which was good ver 15. and to pray without ceasing ver 17. was premised and despising prophesyings that is the interpretation of the Word of God is immediately prohibited ver 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaraph which properly signifies to melt Mettals in order to purifie them from dross but is translated by an elegant Metaphor to signifie the purification and tryal of the Godly which is done by Crosses and Sufferings Whence the similitude of melted or burnt Mettal is sometimes expresly added Psal. 66.10 and 105.19 Esa. 1.25 Jer. 9.7 Dan. 11.35 Zach. 13.9 Hence the Furnace where Mettals are melted and purified is put for Afflictions sent by God Deut. 4.20 1 Kings 8.51 Jer. 11.4 In which place the Epithet of Iron is added to denote the tribulation severity or cruel nature of servitude A passage more notable than the rest we read Esa. 48.10 Behold I have refined thee but not with Silver I have chosen thee in the furnace of affliction Jehovah intimates that he purges his people moderately and gently not as Silver or Gold are purged because such are wont to be most exactly and wholly melted in order to their purifying as if he had said I do so temper and qualifie corrections that I suit them rather to your weakness then proportion them to your Wickedness I do not deal with you with the utmost severity for if you should be purged as Silver and Gold from all dross you should totally perish See 1 Cor. 10 13. In generall it is put for the inward proof or tryal of the heart which God alone can do Psal. 26.2 and 17.3 See Prov. 17.3 It is put for outward choice of some from others which is done by an outward rise Judg. 7.4 The Word of God is said to be refined or as it were tryed in the Fire 2 Sam 22.31 Psal. 18.30 Prov. 30.5 Psal. 119.140 that is most pure most true and most certain Which is emphatically declared Psal. 12.6 The words of the Lord are pure words as Silver tryed in a furnace of Earth purified seven times Which passage without doubt respects the quick and lively experience of the Saints in whose hearts the Truth of Gods word is experimentally felt and approved to be of undoubted efficacy by the Fire of tribulation Whence some by Furnace of Earth understand Godly men in whom the Words of God are tryed The Furnace burns in the Fire The Godly are seasoned by the Fire of Afflictions By the same metaphor the Office of Christ is described Mal. 3.2 3. Metaphors taken from Air. THE Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach a Spirit signifies Air or Wind. And whereas the motion of the Air is uncertain inconstant and vanishing and that there is nothing solid or substantial in the Wind therefore they are metaphorically put to signifie things that are vain and vanishing Job 6.26 Do ye imagine to reprove my words and turn the speeches of one that is desperate into Wind that is do ye think that I utter vain words and despise them as things of no weight or sence Job 15.2 Should a wiseman utter knowledge of Wind that is vain as the Wind which has nothing but an empty sound resolving into Wind he adds or fill his belly with the East Wind that is admit vain and fluctuating thoughts in his mind inwardly Eccl. 5.16 What profit hath he that hath laboured for the Wind that is who hath heaped together much riches with great labour which is in vain when he can have no benefit or profit by them Jer. 5.13 The Prophets shall become wind that is as the Chald. renders it vain and of no worth Jer. 22.22 The wind shall eat up all thy Pastours that is they shall vanish and perish So on the other side It is said Hosea 12.1 Ephraim feedeth on wind and followeth after the East-wind the meaning is that the people of Israel shall feed upon a thing of nothing viz. They shall commit Idolatry with great earnestness which has no soul feeding vertue in it but the contrary for it proves as pernicious as it is to follow the East-wind which is immediately expounded of their making Covenants with the Assyrians a wicked and Idolatrous people Micah 2.11 A man walking in the wind and falshood is put for a vain and lying person See Esa. 41.29 57.13 Hosea 8.7 To this belong the words of the Apostle 1 Cor. 14.9 For ye shall speak_into the Air that is in vain and to no purpose He speaks of that Prophesied in the Church in an unknown Tongue and therefore could not be understood by the hearers 1 Cor. 9.26 To beat the Air signifies when one undertakes a vain and unprofitable work The metaphor is taken from men that fight who when they miss their stroke spend their strength vainly against the wind or Air Eph. 4.14 that we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by this tossing to and fro of the wind instability and inconstancy of mind is denoted a metaphor taken from a Ship which is tost and driven here and there by the violence of the Winds and waves as Heb. 13.9 Be not carryed about with diverse and strange Doctines for it is a good thing that the heart be established with grace More because vehement winds are hurtful therefore Enemies which annoy and commit devastations on the Earth are called by this appellation especially the East-wind which blasts Corn and suffers it not to ripen and if ripe scatters and blows it down Psal. 55.8 Esa. 41.16 Jer. 4.11 and 51.1 Hosea 13.15 Job 27.21 See also Esa. 27.8 Jonas 4.8 Jer. 18.17 c. Job says of God when he punished him Job 30.22 Thou listest me up to the wind thou causest me to ride upon it and dissolvest my substance that is as a Whirlwind scatters chaff or stubble thou dost variously toss and consume me To this Classe we shall reduce Meteors which are imperfect mixtures condensed in the Ayr. The
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Prophane 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 Labour 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 sloath 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 joyn'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 humane 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 behav'd thy self 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 call'd effeminate c. The Church is likned to a chast 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 Boyes 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 compar'd 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 Israels 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 oppos'd ver 14. Old Age Sometimes has the notion of Wisdom Hence the term Elders is apply'd 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 Widdow 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Sion that is the Church is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah that is Married Isa. 62.4 c. Widdowhood denotes desolation Isa. 47.8 9. Hence 't is said Jer. 51.5 Israel hath not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widdowed or left a widow nor Judah of his God A Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to Diverse attributes yeelds divers Metaphors 1. With respect to begetting and production he is put for the Author of any thing 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 Judg. 17.10 2 Kings 2.12 hence comes the appellation of Children of the Prophets 2 Kings 6.1 and elsewhere by which
sincere offices of love and humility to each other See 1 Sam. 25.41 1 Tim. 5.10 CHAP. XVI Of a Synecdoche of the Whole A Synecdoche of the whole is when an Intire or Integer is put for a Member or the whole for any part Which may be distinguished as they respect 1. A Person or Men. 2. Certain Things 3. Places 4. Times 1. The whole person is put for part of him as a man for his Soul Luk. 16.23 whâ—â—re the Rich man Lazarus and Abraham are put for their Souls See Luk. 23.43 Man is put for the body Gen. 3.19 See Eccl. 12.7 Gen. 23.19 So Jesus is put for his dead body John 19.42 and 20.2.13 See ver 12. and Luk. 24.3 Sometimes a thing is said of all which yet concerns not some as Matth. 19.28 sitting upon twelve Thrones belongs not to Judas Iscariot who yet was included because of the Number Twelve It is said of the Church of Corinth That they were sanctified by faith in Christ Jesus called Saints inriched in all utterance and knowledge 1 Cor. 1.2 5. when yet the following Chapters evidence that there were many Hypocrites and Notorious sinners among them c. 2. Part of a thing is put for the whole Flesh is put for the skin Psal. 102.5 which text describes extreme leanness See Lam. 4.8 Hence the common Proverb is he is but skin and bone 3. A Place is put for part of a place as the World for the Earth which is a part of the World 2 Pet. 3.6 John 12.19 Rom. 1.8 1 John 5.19 See Chap. 3. Sect. 2. 'T is put for the Land of Canaan Rom 4.13 with Numb 23.13 The whole Earth is put for a great part thereof Isa. 13.11 For Chaldea Isa. 13.5 The Land is put for Judaea Hos. 1.2 and 4.1 Joel 1.2 For a certain City Matth. 2.6 and thou Bethlem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Juda that is a City of Judâ—â—a The East is put for the Medes and Persians and other Oriental Countries Ezek 25.4 1 Kings 4.30 Isa. 2.6 Matth. 2.1 The South for Egypt with respect to Judaea Jer. 13.19 Dan. 11.5 Sometimes Judaea is so called with respect to Babylon Ezek. 20.46 47. The North for Chaldea and Babylon with respect to Judaea Jer. 1.13 14 15. and 13.20 and 47.2 Zeph. 2.13 The Temple is put for the prime Synagogue Luk. 2.46 See John 18.20 4. Time is put for part of time Gen. 6.4 The Gyants from the Age so the Hebrew were men of Renown that is of old Gen. 17.8 I will give unto thee and thy seed after thee the land of Canaan for an everlasting possession that is whilst the Jewish state remains viz. to the coming of the Messiah Gen. 49.10 c. Exod. 21.6 He shall serve him for ever that is to the Year of Jubilee as the learned expound it See 2 Sam. 12.10 Jer. 5.15 Dan. 2.4 O King live for ever that is we wish you a long Life See Chap. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Time is put for a year or some years as Causabon thinks Luk. 20.9 CHAP. XVII Of a Synecdoche of the Part. A Synecdoche of the Member is when a Member is put for an Integer or part for the whole thus distinguisht 1. With respect to men 2. Other Things 3. The Common Accident of things viz. Time 1. In single men the Essential parts are put for the whole man as the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh for man Gen. 12.5 and 14. and 17.14 Exod. 12.19 Lev. 2.1 Psal. 3.2 and 11.1 and 25.13 Isa. 58.5 Ezek. 18.4 Luk. 6.9 Acts 2.41 and many other places c. Sometimes it is said that the Soul may die or be killed Num. 23.10 Josh. 10.3 Judg. 16.30 Job 36.14 Jon. 4.8 where the body musâ—â— be understood 'T is put for any Brute Gen. 1.24 c. A Body is put for man Exod. 21.3 where the Hebrew is Body See Rom. 12.1 1 Cor. 6.15 Jam. 3.6 The Integral parts of man are put for the man or his body or flesh Gen. 17.13 Psal. 16.9 Prov. 14.30 See Acts 2.26 31. c. John 6.51 which is expounded Luk. 22.19 2 Cor. 7.1 Flesh is put for the whole man Gen. 6.12 Luk. 3.6 Rom. 3.20 1 Cor. 1.29 for every living Creature Gen. 6.13.17 Blood is put for man Psal. 94.21 Prov. 1.11 Matth. 27.4 Acts 17.26 The Head is put for Man Judges 5.30 2 Kings 2.3 2 Sam. 1.16 Acts 18.6 See other Examples Gen. 19.21 Matth. 13.16 Prov. 8.13 Tit. 1.12 Judges 5.30 Genesis 31.26 Where the Hebrew is What hast thou done that thou hast stol'n away my Heart When he meant himself as ver 27. Chald. Thou hast stole my self See Luke 21.34 Proverbs 1.16 And 6.8 Esaiah 52.7 Romans 10.15 c. The Tribe of Ephraim is put for all Israel Esaiah 7.2 5 8 9. And 9.9 because the Royal Seat viz. Samaria was in it So is Joseph of whom Ephraim descended Psalm 80.1 And 81.5 See Amos 5.15 And 6.6 Jeremiah 6.1 The General is put for the Army Exodus 17.13 Joshua 10.28 40. 1 Samuel 18.7 2. Part of a thing is put for the intire thing As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Field for a Land or Country Genesis 14.7 1 Samuel 27.7 A Corner for a Tower Zephaniah 1.6 And 3.6 Zachariah 10.4 because it had strong Corners The Baptism of John is put for his whole Ministry Acts 1.22 And 10.37 And 18.25 c. A Nail for Tents because they are fastned with Nails or Stakes Zach. 10.4 Stones are put for the intire Building Psalm 102.14 The Wall for a City Amos 1.7 10 14. with ver 12. and 2.2 5. The Gate for a City Genesis 22.17 Deuteronomy 12.12 And 14.27 c. And for the Inhabitants Ruth 3.11 And 4 10. Esa. 14.31 A Rafter is put for a Roof and consequently for a House Gen. 19.8 3. Part of Time is put for Time either Indefinite or Certain A Year is put for Time Esa. 61.2 And 63.4 Jer. 11.23 A Day is put for Time Genesis 8.22 2 Kings 20.1 Psalm 18.18 Matth. 2.1 Acts 5.36 c. A Day is put for a Year when there is no addition of a numeral word Genesis 40.4 Exodus 13.10 1 Samuel 1.3 Leviticus 25.29 Judges 17.10 1 Samuel 27.7 Yet Amos 4.4 3 days signifies 3 years with respect to the Law Deut. 14.28 The Sabbath is put for the whole Week Luke 18.12 The Morning for continual Time Psal. 73.14 Esaaiah 33.2 Eccl. 11.6 Lam. 3.23 Evening and Morning are put for the whole day and night Gen. 1.5 c. An Hour is put for Time John 4.23 and 5.35 and 16.2 and 17.1 And for a little space of Time indefinitely Galatians 2.5 1 Thess. 2.17 Philem. ver 15. CHAP. XVIII Of a Catachresis HItherto we have expounded the Kinds of Tropes now we are to treat briefly of their Affections Which are Catachresis Hyperbole And an Allegory Which three words signifie in English Hardnesse Boldnesse And Continuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉
eternal Purpose which was purposed in Christ Jesus our Lord. 2. It was for the Glory of his Mercy and Goodness which moved Wisdom to seek out and provide this blessed Mediator and glorious Means of Reconciliation when God might justly have left fallen Man as he did the fallen Angels Moreover this of a Mediatâ—â—r shews us that God must be dealt with in a way of free Grace Entreaty and Request Hence we read how fervently Christ prayed and interceded for us yea what strong Cries and Tears he offered up in the Days of his Fiesh Whatsoever blessed Relief Pardon Peace c. Mankind receives 't is wholly in a way of Mercy and free Grace through the Mediation of the Lord Jesus Chriist By Grace ye are saved God so loved the World that he gave his only begotten Son 3. It was for the Glory of his Justice which must be dealt with in a way of Satisfaction Grace will be dealt with in a way of Intreaty salvâ Justitiâ Therefore the Covenant is established in the hands of a Mediator that is able to lay down a Price or Ransom That so God might be just and the Justifier of those that believe in Jesus Nay when the Lord Jesus undertook on our behalf to come up to the Demand of Justice 't is said God spared him not but delivered him up to Death for us all He bore our Sins in his own Body on the Tree 4. The Sovereignty of God is manifested in its Glory that through a Mediator he is pleased to extend Mercy to Mankind when none is afforded to the Angels that sinned and that Jesus at his Command should lay down his Life for the Sheep 5. It magnifies the Glory of God's Power and All-sufficiency who can raise up and restore Man to greater Happiness than ever he had before his Fall when Devils and Sin had done their worst 6. The like might be said of the Holiness Patience and Faithfulness of God c. Moreover this Undertaking adds to the Glory of Christ Jesus who is the Mediator himself God had hereby a design to greaten the Name of his Son the second Person of the Trinity in our Nature 1. In that he is constituted by undertaking in this honourable Office King Priest and Prophet 2. In respect of that great Power which is given to him to make Peace between God and Man to have the Keys to open and shut and to give eternal Life to as many as he pleaseth or are given by the Father to him 3. Nay his Glory shines forth herein to such a degree that 't is the Duty of all Men to honour the Son as they honour the Father 4. Christ hath hereby the Honour of accomplishing the whole Affair being Author and Finisher of our Faith and Salvation Secondly In respect of Man there was great need of such a Mediator 1. God would not treat with Sinners upon any other Terms There is no Knowledg of God which is saving nor Union with him without a Reconciliation You that were sometimes afar off are made nigh by the Blood of Christ. Neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him 2. Without a Mediator to atone and make Peace between the Father and us there is no Communion with him Can two walk together unless they are agreed Nor Eternal Life Such as are without Christ and without God must die that is be damned in their Sins X. Christ was every way qualified and fitted for this Work He was not only wise but the Wisdom of God much for Justice but yet inclined to Mercy and Pity to the Poor And then again how was he fitted by his being God 'T is from the Worth and Excellency of his Person that the Price comes to be satisfactory Besides had he not been God as he could not have expiated Sin so he could not have overcome Death and other Enemies he was to encounter with that he might accomplish our Redemption 2. He must be Man because he is to plead for us and be sacrificed on the Cross in our stead he must bleed as well as intercede for Man For without shedding of Blood there is no Remission He must be Man that he might be one with us that his Righteousness might by Imputation be ours and that he might receive the Spirit for us and we from him who is the Son receive it with the Adoption of Sons and thereby be sure of the eternal Inheritance 3. He must be God and Man in one Person A Mediator is not a Mediator of one but God is one And by this Means he is fitly qualified for his Office He must be a Person at an equal distance from and drawing near and allied to both Parties having Interest in and participating of the Nature of each Hence it is thought that he is called our Dayes-man or Kinsman that lays his hands on both Having access unto them knowing what will stand with the Honour of the one and be for the Relief and Profit of the other XI Christ is faithful both to God and Man greatly for the Honour of the one and as much for the Comfort and Salvation of the other He is said to be faithful to him that appointed him And in respect of Man he is called a faithful High-Priest XII Jesus Christ met with much Trouble in the Days of his Flesh in managing our Business as Mediator from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace and not only so but they offered violence to him and grievously abused him XIII Jesus Christ was meek and lowly in Heart he patiently bore the Hidings of his Father's Face How quietly did he bear and endure the Punishment due to us for our Sin notwithstanding we esteemed him not but hid our Faces as it were from him He was oppressed he was afflicted yet he opened not his Mouth He patiently waits upon poor Sinners XIV Jesus Christ as he was potent so he was of a very couragious and undaunted Spirit He shall not fail nor be discouraged till he hath set Judgment in the Earth XV. Jesus Christ was a pacifying Mediator for instead of a personal Satisfaction from the Sinner God accepts of his Mediation He was made Sin for us who knew no Sin that we might be made the Righteousness of God in him Instead of an inherent Righteousness God accepts of a Righteousness imputed and accepts of Sincerity instead of a perfect keeping the whole Law and through his Mediation obtains pardon for human Frailties XVI Jesus Christ our Mediator hath a Time set him to finish his Mediatorial Kingdom and Office which will cease at the end of the World when all the Elect are gathered in XVII Jesus Christ our Mediator uses most weighty and powerful Arguments such as in the Word of God
that there was one above even God that seeth all things Besides these two Witnesses that are of such mighty Credit there may be three more added namely 1. The good Angels which are much busied in this World to watch Men and inspect their Ways 2. The evil Angels who are never out of Mens Company and have voluntarily of their own accord been Accusers of the Brethren who will give Testimony at the Bar of Christ against their own Proselites if God calls for it 3. The ordinary Companions of Transgressors with whom Counsel was held about evil Projects Designs and Actions of Murder Theft Drunkenness and Adultery whose Tongues shall no doubt be as ready to accuse their Comrades as to confess their own Faults concerning whom we are inform'd that not only every Knee shall bow but every Tongue shall confess c. IX Jesus Christ will magnify the Law and make it honourable in that the Word or Law spoken by Angels by Moses by Himself and his holy Apostles shall be the Rule of Judgment at the last Day X. Jesus Christ the high and great Judg of Heaven and Earth at the end of the World on his Judgment-Seat will be very terrible in three respects 1. He is set forth as being cloathed with Majesty as Judges are with their Scarlet-Robes Red in his Apparel cloathed with a Garment down to his Foot girt about the Paps with a Golden Girdle his Hair like Wooll as white as Snow his Eyes like a Flame of Fire and his Feet like fine Brass as if it burned in a Furnace his Countenance as the Sun shining in its Strength and his Voice like the Roaring of a Lion the Noise of Thunder or the Sound of many Waters 2. He will have great Attendance even all the Angels in Heaven When the Son of Man shall come and all the holy Angels with him he shall sit upon the Throne of his Glory All the Saints that ever were in the World since the beginning thereof shall sit upon the Throne with him The Lord my God shall come and all the Saints with him Know you not that the Saints shall judg the World 3. He will pass a most solemn and fatal Sentence upon the Ungodly They shall not stand in this Judgment nor Sinners in the Congregation of the Righteous The Sentence will be Depart from me ye workers of Iniquity I know you not Go ye cursed into everlasting Fire prepared for the Devil and his Angels Which with the Consequences of it and Reasons assigned you have at large Mat. 25. O the sad Shreeks the hideous Noises the woful and lamentable Out-crys from high and low that will attend this solemn Sentence which no Tongue of Man is able to express XI So Jesus Christ the Universal and Supream Judg hath the full Command of all the good and elect Angels who attend the Court at the great Assizes to see that no Resistance nor Escape be made but that Sentence be fully executed upon all the treasonable black rebellious and condemned Crew Take and bind them hand and foot and it follows These shall go away into everlasting Punishment Inferences IF there be a Judge a Time a Place and work of Judgment we do infer these three things I. What great need Unbelievers Rebels Traitors and all Offenders have of Pardon there being nothing else will stand them in stead when they appear before the great Judge where there will be no pleading not guilty because of full Evidence as to matter of Fact no pleading Ignorance because a known and establish'd Law is broke No benefit of Petitions because the King is gone off the Mercy-Seat No relying upon the wrong Verdict of Corrupt Jurors because no such Persons will be found there to afford help Nothing avails with the Judge in this Judgment-Day but a white Stone a Wedding-Garment the spotless Righteousness of Jesus Christ all who want this Robe will in that day be speechless II. How sad will it fare with all those that go out of this World without Faith in the Son of God without the Pardon of their Sins Wo unto such in that day that ever they were born Look to it all you Unbelievers Swearers Whoremongers Persecutors Liars Sabbath-breakers lovers of Pleasures more than lovers of God Covetous Persons Proud Persons Thieves Drunkards and Backsliders what will you do in that day as sure as God liveth you will be all condemned unless you repent and believe in Christ to the Lake that burneth with Fire and Brimstone What will you do in this day of Visitation who shall plead for you now you have lost the prevailing Advocate Where will Sinners and ungodly Ones appear how will you be able to look the Judg in the Face How can you escape this Judgment that have neglected so great Salvation How can you escape the Damnation of Hell that have no Christ no Faith no Pardon III. But thrice happy are they who appear before this great and mighty this high and terrible Judg with a white Stone with a Wedding Robe with a Pardon under Hand and Seal 1. The Law is silent being fully answered 2. The Judg smiles and takes Knowledg of them as the Favorites of Heaven Well done good and faithful Servant c. Come ye blessed of my Father enter into the Joy of your Lord. Inherit the Kingdom prepared for you c. 3. The Witnesses are freed from Trouble and excused from giving Testimony against them because Guilt was owned the Fact was confessed a self Judgment passed and the King's Pardon obtained through the Redemption that is in Christ's Blood Now if God be for us who can be against us If God justifies who shall condemn who shall lay any thing to the charge of God's Elect Who shall condemn if Christ hath died shed his Blood and sent his Spirit to seal that Pardon God the chief Witness is pleased Conscience is purged Peace being there his Power to accuse is gone the inward Thoughts are for excusing altogether What remains now but Liberty proclaimed There is no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit Rom. 8.1 And the Joyous Jubilee sounded forth Lo this is our God we have waited for him the Lord is our Lawgiver our Judg our King He is come to save us we will be glad and rejoyce in his Salvation He is come to be glorified in his Saints and admired in all them that believe Sing Praises to our God sing Praises to our King sing Praises to our Judg sing Praises Glory be to God and to the Lamb to the King and to the Judg for ever and for ever World without end Amen Christ compared to the Brazen Serpent Joh. 3.14 15. As Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have Everlasting Life Type
Scriptures He shall teach you all things and shall bring my Words to your Remembrance he shall take of mine and shew it unto you c. that is he shall open and explain my Word and Doctrine to you How ignorant are some Men of the Scriptures and of those glorious Mysteries contained therein notwithstanding all their humane Learning or that Knowledg they have of Hebrew Greek and Latine for want of the Spirit 's Teaching VIII So the Holy Ghost exerciseth much Patience towards Sinners whom he comes to teach and instruct in the way of Salvation Mankind being generally very dull and unapt to learn the Knowledg of themselves Sin Christ and Salvation therefore he drops now a Word and then a Word for their Conviction IX So many Men that the Holy Ghost hath shewed much Love unto and laboured greatly with have notwithstanding slighted and disregarded all his Counsel and Instruction like as Israel did of old Thou gavest them thy good Spirit to instruct them and withheld not thy Manna from their Mouth c. X. So the Holy Ghost who laboured to instruct the old World finding they were grown to a fearful degree of Hardness Rebellion and Obstinacy utterly refusing to return or be reformed after he had waited many Years upon them left them to perish in their Sins God declaring sometimes before the Flood came upon them That his Spirit should not always strive with Man and in like manner the Spirit deals with stubbâ—â—rn obstinate Sinners for after long-waiting and abused Patience he leaves them and gives them utterly up to their own Heart's Lust and to walk in their own Counsel XI The Holy Ghost is such a great Blessing to the Church and People of God nay and unto Sinners too that there can come no greater Judgment upon them than to be deprived of this sacred and heavenly Teacher tho it is sad with the Church When her Teachers are removed into a Corner and her Eyes see them not yet we had better lose all other Teachers and that utterly than lose this great Teacher only for tho he is pleased to make use of them he can teach effectually and savingly without them were they removed and taken away but they cannot teach without him unto the least spiritual Advantage and those who pretend to be Teachers of others and yet despise his Teaching-Assistance will once find they undertook a Work which was none of theirs Inferences IS the Holy Ghost the great Teacher how dare any then reproach and villify him or slight his Teaching or those who are lead and instructed by him 2. It may also stir up all Persons to a readiness and willingness of Heart and Mind to be taught and instructed by him Quest. How may we know say some the Spirit 's Teachings who are they that are taught and instructed by him Answ. This you may take as an undoubted Truth that The Spirit never teacheth any thing contrary to the written Word because so the World might be at a certainty about a good and true Teacher in matters of Religion the Spirit hath left us the holy Scripture and he always teacheth as that teacheth opening and explaining what dark and obscure things are contained therein so that he that walketh faithfully up to the written Word is lead and taught by the Spirit Quest. But doth not the Apostle say We have an Vnction from the holy One and know all things and need not that any Man teach us We need no other Teacher therefore but the Spirit Answ. That is a great Mistake and apparent wresting of the Text for the Spirit of God that holy Unction was in the Primitive Saints in a more glorious measure than he is in any now and yet Christ called forth and ordained divers other Teachers for them who were to build them up in their most holy Faith And the things saith Paul to Timothy that thou hast heard of me among many Witnesses the same commit thou to Faithful Men who shall be able to teach others also A Gospel-Ministry is to abide till Christ's second Coming they are appointed for the gathering together building up and perfecting of the Saints until we all come into the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man c. Therefore the meaning of the Holy Ghost in that Place is this We need not that any Man teach us but as that Anointing teacheth if any Man teach us such and such things that are not written things that the Spirit never taught in the Word of God we ought not to hearken to them we need no Teaching but that which is according to the Spirit 's Teachings and agreeable to its Blessed Rule left upon Record viz. the Holy Scriptures of Truth The Holy-Spirit compared to a Dove Mat. 3.16 And he saw the Spirit of God descending like a Dove and lighted on him The Holy-Spirit is represented by a Dove or appeared in the shape of a Dove and may in some things be resembled thereto Simile A Dove is a Bodily Substance or hath a Subsistence of his own II As at the beginning of the Creation saith a Reverend Divine the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat came and fell on the Waters cherished the whole and communicating a prolifick and vivifick Quality unto it as a Fowl or Dove in particular gently moves it self upon its Eggs until with and by its generative Warmth it hath communicated vital Heat unto them III. A Dove is a meek harmless and innocent Creature Be ye as harmless as Doves IV. A Dove hath a quick sharp Sight or Eye as it is hinted Cant. 1.6 chap. 4.1 V. A Dove brought Tidings to Noah of the ceasing of the Flood of Waters and so consequently that the Wrath of God was abated likewise VI. A Dove is a most swift Creature hence David crys out O that I had the Wings of a Dove then would I fly away and be at rest Parallel SO the Holy Ghost hath a personal Existence It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodily Shape and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Dove II. So now saith he at the Entrance of the new Creation the Spirit comes as a Dove upon Christ who was the immediate Author of it and virtually comprized it in himself carrying it on by virtue of his Presence with him and so this is applyed in the Syriack Ritual of Baptism composed by Severinus And the Spirit of Holiness descended flying in the likeness of a Dove and rested upon him and moved on the Waters III. So the Holy Spirit is of a most sweet meek pure and Dove-like Disposition the Perfection of all excellent Qualities being in him as well as upon the Dove Christ as he was figured forth thereby IV. The Holy Spirit hath a quick and sharp Sight can discern the very Thoughts and Intents of the Heart what can be hid from his Eyes before whom all
things lie naked and bare V. So in the Assumption of this Form there may be some respect had to Noah's Dove signifying Peace and Reconciliation by Christ and the ceasing of the Wrath of God to all those who shall fly to the Lord Jesus and rest upon him by a lively Faith VI. The Holy Ghost is swift God is said to fly upon the Wings of the Wind the Spirit is God and the Flight of the Dove saith Reverend Blackwood denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head the Holy Ghost can quickly come to the Aid and Succour of a Believer when in Trouble or beset with Temptation or to strengthen him when he hath any great Work and Business to do for God That Spirit appeared like a Dove and yet the Learned tell us it was of a fiery Colour and we must not think this Substance saith Mr. Blackwood or Body resembled by a Dove to be hypostatically united to the Holy Spirit as the humane Nature of Christ is to the divine but as Angels appeared oft-times to Men in humane Bodies and laid them down again so did the Holy Ghost The Holy Spirit the Saints Guide Joh. 16.13 He will guide you into all Truth c. Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God The Spirit is the Saints Guide Guide A Guide is very necessary for Strangers in a Wilderness where there are many ways and turnings II. An eminent and able Guide is well skill'd in all ways and able to give Directions in the most difficult Cases that are very hard to find out III. A faithful Guide gives notice of all the Dangers that are in the way and shews also how a poor Travellor may escape them and so go safe unto his desired Place IV. An able Guide frees a Man that commits himself to his Guidance from many Cares and Fears that attend such who have lost their Way and have no Guide V. An able and faithful Guide gives plain and full Direction to the ignorant so that they cannot well miss the way if so be they exactly follow his Directions Parallel SO the Guidance of the Holy Spirit as it is contained in the Holy Scripture is necessary to Believers whilst they pass through the Wilderness of this World where one says this is the way and another that II. So the Holy Spirit is able to guide poor Sinners in all the ways of God he led Moses and the Prophets under the Law and led the Apostles and all the Primitive Christians under the Gospel-Ministration Holy Men of God spake as they were moved and guided by the Holy Spirit There is no Precept nor Promise of God needful for the Children of Men to be instructed in but the Spirit in the holy Scripture hath left it upon Record for our Direction and Consolation and whatsoever is hard to be understood that is contained therein The Spirit that searcheth all things can open and explain it to a gracious Soul the Spirit guides in the way of Morality in the way of Faith and Gospel-Obedience in the way of Church-Constitution and Discipline and in Gospel-Holiness and Conversation III. The Holy Spirit hath in the Holy Scripture for in that is contained all the Directions of the Spirit touching all matters and cases necessary to alvation given notice to all Spiritual Travellors of all the Dangers that may attend them in the way to Heaven First the Danger of Unregeneracy the common Road that most Men and Women walk in the Spiritâ—â— hath told us positively if we go in that way we shall perish for ever Except a Man be born again he cannot see the Kingdom of God Secondly The great Danger of the way of Presumption Thirdly The Danger of Despair Fourthly The Danger of Idolatry Heresy and Error Fifthly The Danger of Disobedience to Christ's Commands Acts 3.22.23 Sixthly The Danger of loving or liking of any one Sin Seventhly The Danger of Hypocrisy Eighthly The Danger of Apostacy c. IV. So the Holy Spirit frees a poor Saint from many Fears and Cares which attend others whilst he wholly commits himself to the Guidance of God's Word and to the Directions of the Spirit many are at a loss and know not what to do nor which way to go whilst he rests satisfied resolving to go wholly by this Guide V. So the Holy Spirit in the Scripture of Truth hath given such plain and clear Directions in all Cases of moment about Faith and Holiness that the ignorant and unlearned cannot miss the way to Heaven if they carefully observe the Rules laid down therein Guide OTher Guides tho very skilful and have good Knowledg of a way or matter they undertake to guide Men in may notwithstanding in some things miss being not infallible cannot give infallible Demonstrations to all doubtful Persons that they are right and that those who follow their Directions shall never go astray Disparity BUT the Holy Spirit in such a glorious manner by many Signs and Wonders so confirmed the way to Heaven as they are recorded in the Holy Scripture that those that follow his Counsel shall not go astray he is an infallible Guide and never imposed any Rules Laws or Precepts upon Men but left such convincing Evidence of the Truth of his Testimony that there remains no just ground for a Doubt or Objection as might be shewed in respect of the giving forth both of the Law and Gospel therefore those who pretend they are led by the Spirit or Inspiration and yet cannot prove and demonstrate what they say to be true by such ways and means that no Deceiver can pretend unto or do the like c. lie and abuse the Holy Ghost who is a certain and infallible Guide Inferences BLess God for this Spiritual Guide in matters of Faith and Practice and that there are such sure Rules left by him in the written Word What should we have done had God never afforded us such a Teacher and Guide as the Holy Ghost is 1. For Man naturally is blind I will lead the Blind in ways they knew not c. 2. There are many By-ways and were there not one sure and perfect Guide how could a Man find his way It is as easy for one Man to say he is led by the Spirit and Inspiration as it is for another and how shall a Man were it not for the Word know which of them is in the right 3. Some pretend they are led by the Spirit and they walk quite contrary to the Scripture which contains all the Truth of God necessary to be known believed and practised in order to Salvation He shall guide you into all Truth he shall bring my Word to your Remembrance Quest. How shall we know who follows the Spirit 's Guidance Answ. Art thou led to repent to leave thy Sins to believe in Christ to obey his Commands to
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
LEaven is of a diffusive Quality it infuses it self into every part till the whole Lump is leavened II. Leaven is of an assimilating Quality it turns the Meal in which it is hid into its own Nature III. The Woman took the Leaven and hid it in the Meal Leaven must be hid that so it may leaven the Meal the better IV. Leaven secretly and invisibly worketh and altereth the Meal and maketh a Change therein turning of it into Dough. V. Leaven doth not change the whole three measures of Meal all at once but it accomplishes its Work by degrees VI. A little Leaven will leaven the whole Lump 1 Cor. 5.6 Gal. 5.9 Parallel THe Word and Grace of God is of a diffusive nature it will where it is received in a spiritual sence leavens every Faculty of the Soul until the whole Man Body and Spirit is leavened therewith By three measures of Meal some understand the Body Soul and Spirit to be meant II. The Word of God where it is in Truth received such is the assimilating Nature thereof doth convert by its powerful Operation the whole Soul into its own Likeness it changes the evil Quailties thereof and works divine and spiritual Qualities in the room of them making a glorious and visible change in the Heart and Life III. The Word of God must be received into the Heart it must be hid as it were there like Seed that is covered in the Earth that so it may have its blessed Effect in order to leaven the Soul in a spiritual Sence the better Thy Word have I hid in my Heart IV. So the Workings and Operations of God's Word are secret and invisible our Saviour alludes to this when he compares the Work of the Spirit in Regeneration to the Wind as is well observed the Word and Spirit work secretly their Operations are invisible to the outward Eye V. So the Word and Grace of God works not that blessed Change in the Soul all at one instant but Grace is carried on in Believers by degrees I deny not but at the first Infusion of Grace or Act of Faith a Man is really and actually justified yet the Work of Conversion and Holiness is gradually carried on and may be a great while before it is perfected VI. So a small Quantity or but a dram of true Grace will spiritually leaven and change the whole Man hence Grace in the beginning is compared to a Grain of Mustard-Seed Parable LEaven is taken in the Scripture in an evil sence for Hypocrisy evil Doctrine Malice and Wickedness from that sowre Quality that is in it Disparity THe Word of God hath no unpleasant or sowring Quality in it but contrariwise it is the only means through the Spirit to purge out that old Leaven whether it be evil Doctrine Hypocrisy Malice or Wickedness that sowreth and corrupteth the whole Man 2. This may further inform us touching the nature of the Word and Grace of God And from hence we may be able to make some Judgment whether Conversion be truly wrought in our Souls or whether the Kingdom of God where Christ spiritually rules which is Righteousness and Peace and Joy in the Holy Spirit be in Truth begun in us or no The Word of God compared to Glass 2 Cor. 3.18 Beholding as in a Glass the Glory of the Lord and like unto a Man beholding his natural Face in a Glass BERNARD understands by Glass here to be meant the Gospel with divers others and we see no cause to question this Exposition Simile A Glass is a Medium that represents Persons and things unto the sight of our external Eyes II. Some Glasses shew us such things that we cannot see nor discern without them as common Experience shews which are called Perspective-Glasses III. A Glass seems to bring such things near to us that are at a great distance Some by looking in a Glass have discovered Things and Persons many Miles of as if they were just by them IV. A true Glass shews or represents unto a Man his own natural Face by looking therein he may see what manner of Man he is he may take a plain view of himself whether fair or deformed V. A Glass is used by some as a thing to dress themselves in by it they know how to put on their Attire and to deck themselves with all their Ornaments if any thing be wanting or amiss which they would have on they soon perceive it by looking in a Glass VI. A Glass is a thing that some Persons take much Delight to look into VII He that would have a full or plain sight of a Person or Persons that he hath a desire to behold in a Glass must look therein with open Face he must not look asquint upon it VIII A Man that beholds his natural Face in a Glass and goes his way soon forgets what manner of Man he was if he saw Spots or Blemishes or other Deformity in his Face or any uncomly Features he soon forgets them IX If a Man looks into a Glass he sees there but the Image Resemblance or Representation of a Person or a Thing not the Person or the Thing it self Parallel THe Gospel is the best Medium which represents God the Father the Lord Jesus Christ and holy Spirit Angels and Saints with things past present and to come to our spiritual Sight or to the Eyes of our Faith II. The Word of God shews us such things and Mysteries that without it we could not see nor have the least Knowledg of as the manner of the Creation of the World in six Days the cause why God sets his Bow in the Cloud the glorious Attributes of God together with God's manner of being or the glorious Trinity the Conception Birth Life Death Resurrection and Ascension of the Lord Jesus Christ as also God's positive Law and instituted Worship III. The Word and Gospel of God brings things that are afar off very near it represents to our Faith the Judgment-Day and shews us how matters and things shall be managed then who shall be cleared and who condemned it brings near to the Eye of our Faith the glorious Kingdom of Jesus Christ and many things of like Nature IV. So the Word of God shews forth not only the Glory of God in the Face of Jesus Christ as also what this World is what Sin is c. But it shews what Man is before Grace how wretched blind naked deformed polluted and also after Grace through Christ how happy adorned beautiful and glorious V. So the Word of God is absolutely needful or necessary for all Christians to look into who would dress and deck themselves with the Ornaments of Grace that they may be comely in the sight of God By looking into the Word they may see what Ornaments are wanting and how to put them on so as to be compleatly dressed and every way ready for the Bridegroom 's coming VI. The Word of God is a thing that all true Christians