Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	judgement_n	young_a	youth_n	54	3	7.9519	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B25425	Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K; Tropologia. Book 4.	Keach, Benjamin, 1640-1704.; De Laune, Thomas, d. 1685. Tropologia. aut	1682 (1682)	Wing K101A; ESTC R7039	690,855	608

shie of and ready at all turns to flie from and avoid any external horrible Uncleanness But Sin is a bewitching and ensnaring Uncleanness All the bodily Beauty in the World did never entice so many as the Deformity and foul Face of Sin hath Beauty and Comeliness are the Attractives the Loadstone of Love Christ was not loved by many because he did not appear beautiful he vail'd his glorious Beauty Lust is loved tho it be altogether unbeautiful Christ is the Mirror of Beauty tho some see no Comeliness in him he is fairer than the Children of Men But there is no Form or Comeliness in Sin nothing indeed why it should be desired yet how is it admired and esteemed by all Sorts of Men They dote upon it and run mad with love to it 't is so bewitching as the choicest Beauty in the World III. Wh●t Filth Uncleanness or Pollution is of such a murthering killing and destroying Nature as Sin It is true some horrid Pollution is of a corrupting poysonous and destroying Quality but not like Sin This Venom this Uncleanness is worse than any more mortal than any it kills both Body and Soul too it destroys eternally O there is no finding out the cursed Nature of it there is nothing can save from the killing Power of it nor cleanse from its Pollution but Christ's Blood Inferences O What a woful Condition is Man in by Nature how unclean in God's sight Well might Eliphaz say Job 15.16 How abominable and filthy is Man who drinketh in Iniquity like Water The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that which is most abhorring to the Nature of Man that which is not only so nauseous that the Stomach cannot digest it but so base that the Mind is burthened to think upon it yea the Word imports that which is rejected by all the Senses that which the Eye cannot endure to look upon that which the Ear cannot endure to hear of that which is a Stink in the Nostrils and which the Hand will not touch such a a thing is Man in God's Sight by reason of Sin Filthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is derived from a Root that signifies Caryl on Job 15.16 corrupt rotten putrified the Scum of a Pot the Rust of Metals the Dung or Excrement of Man and Beasts There are no Words saith Caryl filthy enough to express the Filthiness of Man The Word is found saith he but three times in Scripture in this Construction and in all of them 't is applied to shew the abominable Wickedness of Man The first is this Job 15.16 Psal 14 3. Psal 53.3 as if this were a Word pick'd out on purpose as a Glass to shew Man his Face and natural Complexion in c. Job 7.17 II. O what is Man that God should be mindful of him What Beauty is there in him that the Almighty should set his Heart upon him III. What little reason have wicked Men to be proud And how sadly are they mistaken who think to adorn themselves with Sin How do Sinners pride themselves in their filthy Garments and Cloak of Unrighteousness He is no Gallant now a days unless he can swear and curse and cry Damn-him and Sink-him Lord what an Age is this They shew their Sin as Sodom and hide it not they glory in their Shame IV. Let us learn from hence to be fully sensible of our Birth-Pollution I mean Original Sin Job 25.5 Job 14.4 that which we brought into the World with us Can he be clean that is born of a Woman Who can bring a clean thing out of an unclean not one Can the Stream be clean when the Fountain is so unclean All that are born by natural Generation are unclean Adam's particular Act or Breach of the Law of God was ours we being in him he stood as the common Root of all his Posterity 't is also by the Almighty imputed to us The natural Pravity or Corruption which issueth from thence passeth from Generation to Generation V. We may infer from hence that every Man and Woman hath need of washing say not therefore with Peter Thou shalt never wash my Feet when every part is defiled c. VI. Go polluted Soul go to the Fountain 'T is the Blood of Jesus Christ that cleanseth us from all Sin VII Bless God there is a Fountain to wash in a Fountain opened for Sin and Uncleanness See Fountain in the First Volume VIII You that are clean praise the Almighty Ye were as filthy as others Such were some of you c. Saints may be said to be clean four manner of Ways 1. Clean meritoriously by the Blood of the Lord Jesus 2. Efficaciously by the Spirit uniting them to Christ and sanctifying their Hearts 3. Clean instrumentally by the Word Now are you clean through the Word which I have spoken unto you 4. Clean impulsively and attractively by Faith Purifying their Hearts by Faith Sin compared to Gray-Hairs Hos 7.9 Yea gray Hairs are here and there upon him and he knoweth it not HE knoweth it not that is Israel or Ephraim viz. the ten Tribes Hos 1.4 Amos 9.8 Ephraim may be considered as a Kingdom I am against the sinful Kingdom or as a Church They were a People in Covenant with God or in a National Church-State and once youthful and beautiful but now they are become old and gray-headed i. e. they had Symptoms of Decay and Ruine upon them Gray Hairs Some by gray Hairs understand heavy Judgments others some prevailing Evils or Sins which were Signs of Destruction c. There may be Truth in both Note Symptoms of Ruine oft-times appear upon a People before their Ruine comes Parallels GRay Hairs are a Sign that a Man's best Days his youthful Days are gone So some Sins and Judgments upon a People are a Sign that their best Days are past away that their Youth and Glory is departing II. Gray Hairs are a Sign of old Age So some Sins and Judgments upon a People shew forth that they are old in Wickedness III. Gray Hairs come oft-times by great Grief Scaliger tells us of a young Man Burroughs who through the extreme Trouble of his Spirit was turned gray in one Night So the Judgments and Miseries of a People because of their Sins make them gray-headed and thereby look old and withered c. IV. When gray Hairs come upon a Man they bring oftentimes with them feeble Knees and Stiffness of the Limbs So Sin makes feeble the Heat of Zeal and Vigour of Spirit is thereby abated V. Gray Hairs are Symptoms and Fore-runners of Death and Mortality So some Sins and Miseries upon a People are the clear Symptoms of spiritual Death or Night of Darkness VI. Some Men have gray Hairs here and there and they know not of them So a Soul Nation or Church may have sad Symptoms of Ruine upon them and they be ignorant of them He knows it not Quest What were those gray Hairs that

live in newness of Life amongst the Saints in the Kingdom of God II. When one is buried he ought to be covered all over with Earth else 't is no Burial II. When one is baptized he ought to be covered all over with Water or else 't is no Baptism Which fully appears 1. From the Nature of Burial 2. From the proper and Metaphorical Significations of the Word as is largely opened 3. From Scripture-Practice which always was by Dipping as all the Learned that are impartial acknowledg 4. From the constant Practice of Antiquity who retained the right Form until Clinical Baptism viz. such who deferred their Baptism till their sick Bed came to be used about Cyprian's time in the third Century These Clinici so called because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized in their Bed were such as delayed their Baptism until their Death-Beds because they believed it would take away all Sin and that there was no Pardon if they sinned after receiving it yet not daring to go out of the World without this great Badge of Christianity deferr'd it till they thought they were in danger of Death And since they could not without peril of Life be dipp'd Sprinkling was invented to serve the turn For a like Reason as was said before they changed the Mode of Administration with respect to Infants when their Baptism was introduced out of regard to their tender Constitutions especially in cold Countries Seasons This was the Original of Sprinkling and sprung purely from the abuse of Baptism and the Want of the right Subject as by Divine Aid shall be demonstrated in a particular Sheet impartially and from undoubted Authority One may with as much reason be said to be buried when Clay or Earth is thrown upon his Head only as to be baptized when Water is poured upon his Head or Face And if the one be no Burying 't is as certain the other is no Baptism And he that affirms that Sprinkling may represent or symbolically express the Death Burial and Resurrection of Christ does at the same time speak without colour of Truth Word of Sence and against all the Reason in the World As breaking of the Sacramental Bread visibly betokens that Christ's Body was broke and as the pouring forth of the Sacramental Wine represents the gushing forth of his Blood so the Sacramental Dipping in Water viz. Baptism represents his Death and Burial and the coming from under the Water his Resurrection 1 Cor. 15.2 3 4 c. III. Burial precedes the Resurrection or raising of the dead Body to a State of Immortality III. The Immersion of the Party baptized precedes his Emersion or coming out of the Water which symbolizes or answers to two things 1. The Resur●ection of Christ 2. Our rising again to Newness of Life Buried with him in Baptism wherein ye are also risen with him c. as in the Text. Inferences FRom the whole we may rationally conclude That the Administration of this great Ordinance by Sprinkling which comports not with the Literal nor Metaphorical Signification of the Word nor those great Mysteries represented by it viz. the Death Burial and Resurrection of Christ is disorderly and should be rectified 2. It is a Motive to excite us to admire and reverence the great Grace and Goodness of Christ who hath given us such a visible Symbol of his Death Burial and Resurrection not only to confirm our Faith but also to prevent our being deceived by any seducing Spirits 3. It is not to be wondred at that such as deny the Man Christ Jesus but preach up the Light within to be a Saviour should reject these two great Ordinances stated in the Scripture viz. Baptism and the Lord's Supper because such as deny the Substance are necessitated to deny the Sign Persons of this Judgment may be easily confuted For when ever the Term Baptism is mentioned and God or Christ represented as the Agent it must be understood of the Baptism of the Spirit in the Sence before spoken of When ever Baptism is mentioned as the Act of any Apostle or Minister of the Gospel it denotes Water-Baptism because these have neither Power nor Commission to baptize with the Spirit and with Fire And when ever the Baptism of Blood and Suffering is mentioned it must be understood of Persecutors or ungodly Men who murther destroy or afflict the Godly for neither God without Blasphemy nor good Men without a wrong application of the Term may be said to baptize that way So that when we meet with the Act of Baptism as the Act of a good Man we must of necessity understand it of Water-Baptism in the same Method and Mode of Administration as was practised by the Apostles and Primitive Christians and that being a positive Institution with respect to the Subject and Manner of Administration is not to be deviated from upon any pretence whatsoever unless we will suppose the Laws of the Almighty to be in the Power of Man so as that he may dispense at pleasure with them which is not to be done without sufficient Authority from God himself which is no where to be found 4. If the Laws of the great unerring Sovereign of all things are to be observed without variation unless it be by his express Direction then we are to conform exactly to his Order in this part of the Evangelical Law and to practise it no otherwise than he has prescribed because it was once so delivered to the Saints 5. We would caution all that would approach to this sacred Evangelical Ordinance unless they be dead to Sin that is such as truly and really hate Wickedness and the empty Vanities of the World and unless they have a prospect of and long to have an Interest in that never-fading Inheritance promised by our dear Lord Jesus to his Children not to prophane this blessed Institution Because if they want the due Qualifications of serious and converted Souls viz. Faith Repentance and good Lives they are hereby entitled not real Members of Christ but Hypocrites and incur as great a Hazard as such do who eat and drink unworthily of the Lord's Supper The Lord's Supper 1 Cor. 11.23 For I have received of the Lord that which also I delivered unto you That the Lord Jesus the same Night in which he was betrayed took Bread Verse 24. And when he had given thanks he brake it and said Take eat this is my Body which is broken for you This do in remembrance of me THe Papists affirm That after the Words which they call the Words of Consecration spoken by the Mass-Priest the Bread is changed into the real Body of Jesus Christ and many of the blessed Martyrs in Queen Mary's Days were burned to Ashes for denying this Transubstantiation Which absurd and monstrous Conceit of theirs hath been learnedly confuted by many ancient and modern Writers so that it may be thought needless to add any thing here upon that account yet that we may make our way

destructive and amazing to their Enemies III. They are set out by red speckled and white Horses to note the different Work and Office they are set about whilst they are employed in the Workings of Providence in governing the World 1. Red signifies the Sufferings of the Church together with the Blood and Slaughter or dreadful Judgments that Jesus Christ hath to execute on the World by the Ministration of Angels or a severe Dispensation 2. Speckled shews a mixed State or Dispensation of God's Judgments mixed with Mercy 3. White notes Peace and Prosperity to the Saints and the whole World which will be produced by the Providence of God after the bloody and mixed State of the Church is gone The Soul of Man compared to a Ship Heb. 6.19 Which Hope we have as the Anchor of the Soul c. HEre observe two Doctrines one implied the other expressed Doct. 1. The Soul of a Believer in the Judgment of some Divines is and may fitly be compared to a Ship Doct. 2. Hope that noble and precious Grace of the Spirit is and may fitly be compared to an Anchor Metaphor Parallel A Ship is a rare and curious Piece of Workmanship it shews forth the excellent Wit and Invention of Man THe Soul of a Believer is a very rare and curious Piece of God's Workmanship The Body and Face of a Man doth magnify the Wisdom and Glory of the Creator but what is the Body without the Soul it is but the Cabinet without the Jewel II. A Ship is a very costly thing a little will not build rigg and fit out a Ship to Sea especially if it be designed for a long and profitable Voyage as to the East-Indies or the like II. The Soul of a Believer is a very costly and chargeable thing God hath parted with much Treasure in building 1 Pet. 1.18 or rather rebuilding and fitting of it out to sail through the Ocean of this World to the Haven of eternal Happiness hath parted with his Son with his Spirit his Grace his Gospel c. III. Some Ships are built for noble and eminent Service and are very profitable to the Owners III. The Charge that God hath been at in building and rebuilding the Soul of a Believer is for renowned and eminent Service viz. the Glory of God and everlasting Happiness IV. He that builds and owns a Ship doth usually commit the Care and Charge of her to another who is to sail in her IV. So doth God Almighty commit the Charge and Care of our Souls to us We are employed but as Stewards Deut. 4 9. Prov. 4.23 or Deputy-Owners and must be accountable to God if our Souls are lost V. A gallant Ship that is bound for India or for some noble and eminent Service is richly fraighted hath divers rare Commodities in her c. V. So the Soul of a Believer that it may make a blessed and glorious Voyage is most richly stored and fraighted with the precious Gifts and Graces of God's holy Spirit c. VI. A Ship ought to have a good Bottom or the Danger is very great Whatever she seems to be above Deck tho never so stately and lovely to look upon yet if her Bottom be naught and defective she will never make the Voyage VI. So ought the Soul of a Christian to have a good Foundation If not built upon Christ if not sincere and firm at Heart what Profession he may make tho never so glorious will prove fruitless and vain the Soul is in danger and will for ever unavoidably be lost VII A Ship cannot sail without Wind or Tide VII The Soul of a Believer cannot sail Heavenwards in any Service Duty or Suffering without the sweet Movings and Gales of God's Spirit VIII A Ship ought to have a wise and skilful Pilot. VIII So ought the Soul of a Believer for if it hath not Christ to guide and steer its Course for it it is impossible to escape the Danger of the Sea of Trouble and Temptation IX A Ship needeth often to be repaired being very subject to spring a Leak IX So doth the Soul of a Christian need often to be repaired by Prayer and Repentance or else it will fall under sad and fearful Decays Heb. 2.1 The Soul is like pared to a leaking Vessel X. A Ship is tossed upon the rough and tempestuous Waves and has its Ups and Downs and seldom hath rest or quiet till she has made the Voyage X. Thus 't is with the Soul it is often tossed upon the boysterous and tempestuous Seas of Temptation sometimes transported up to Heaven Psal 107. v. 23 to 28. and then by and by down again to the Depths and all the Billows of God's Wrath seem to run over it XI A Ship is in danger of being lost and that many ways viz. by Rocks by Sands by the raging Waves and by springing of a Leak c. XI The Soul also is in great danger Never was Ship in more eminent hazard than the Soul of a Christian and that many ways Zech. 4.7 viz. by the Rocks and Mountains of great Opposition the Sands of Despair and raging Waves of Persecution besides the Leaks occasioned by indwelling Sin c. XII A Ship hath a Compass by which she is steered from place to place without which no Man can or dares go to Sea XII So likewise the Soul must have a Compass unto which we are with care and diligence to look and to be well-skilled in all the Points thereof viz. the Word and Spirit of God 2 Pet. 2.19 XIII A Ship is exposed to great Danger of being robbed by Pirates of all her Treasure XIII So is the Soul of a Believer by that cursed Pirate Satan who sometimes transforms himself into an Angel of Light and to trapan the Soul 2 Cor. 11.15 puts out false Colours pretends himself a Friend when his whole Design is Blood and Slaughter and treacherously to ruin and spoil the Soul 1 Pet. 2 1● The Flesh is another secret Sea-Thief and the World yea and Sin is as arch a Pirat as any XIV A Ship often meets with sudden Storms and a good Mariner doth not only look for them but also provide and prepare for them XIV So must the Soul expect to meet with a dreadful Tempest or Hurricane The Winds will rise and a Storm will come upon the Ship where Christ is David was aware of these Dangers Psal 55.8 and saw how to prevent and escape sinking XV. 'T is a rare thing to see a Ship sail along before a fresh and prosperous Gale XV. 'T is a rare and lovely thing to see a Soul carried swiftly along in the Work and Service of God being under the powerful Influences a fresh and prosperous Gale or Wind of the Spirit XVI A Ship is sometimes becalmed XVI So alas it is too often with the Soul of a poor Christian XVII 'T is a Wonder to see a Ship to live in a

2.1 And you hath he quickened who were dead in Trespasses and Sins c. UNconverted Men are dead spiritually dead they are as dead Men. Life is opposed to 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 And this is really true in both respects in a proper Sence yet we shall open the State of Men dead in Sin by comparing this Death with natural Death between which in some things there is a good Parallel and to which in the Judgment of divers worthy Men the Spirit of God doth allude c. Parallels A Dead Man one that is really dead is under a total Privation of Life there is no Life in him So Man by Sin is totally under the Privation of the spiritual Life of God Now the Life of God consisteth in a Principle of Grace which is called a Seed The Seed speaking of a Man quickned remains in him This Seed 1 Joh 3.9 or divine Principle is unto the Soul as the Soul is to the Body but there is no Soul or Seed of Grace no Principle of spiritual Life in an unregenerate Man and therefore really and truly dead in a spiritual Sence as the Body is dead when the Soul is separated from it If there be any true and real spiritual Life in an unconverted Man how can he be said to be dead for where there is not a total Privation of natural Life a Man cannot be said to be dead naturally II. Dead the Dead shall hear c. This imports Man was once alive spiritually alive considering the Subject of whom our Saviour speaks Man before his Fall or the Entrance of Sin was alive Death was threatned upon Adam's eating of the forbidden Fruit In the Day thou eatest thereof thou shalt surely die The Deprivation of the spiritual Life of the Soul as well as the Life of the Body was in the Sanction of that Law Thou shalt die the Death What Life soever Adam had before he fell he lost it by his Transgression and in that very Day he eat he suffered a Deprivation of the Light of God's Countenance and spiritual Life of God in his Soul He lost that supernatural Power of acting towards God spiritually or Image of God that was in him so that it was impossible for him to live any more to God until quickned by a new Principle of spiritual Life And hence unregenerate Men are said to be dead c. III. A Man that is dead cannot move act or speak all natural Motions utterly cease that is the Effect of Death So unconverted Men have lost all spiritual vital Acts that is all Acts and Duties of holy Obedience acceptable unto God There is in them a total Defect and Want of Power for any such Acts whatsoever or else they are not dead cannot be said to be dead for when the Soul departs it leaves the Body uncapable of any kind of Activity All the natural Power the Body had by means of the Soul's Union with it is gone upon the Separation of the one from the other So Death falling upon the Soul or suffering a Privation of the Image of God or spiritual Life it had all its internal Power to act or live to God is gone the the carnal Mind being expresly said to be Enmity against God Rom. 8 7. An evil Tree cannot bring forth good Fruit. In short there is in all wicked Men a Disability or Impotency unto all spiritual Things to be performed in a spiritual manner and that it is impossible for them to act and do in a way acceptable to God till quickned by the Holy-Ghost IV. A dead Man is an unlovely Object to look on for it is Life that puts a Beauty and Glory upon the Body So an unregenerate Man is an unlovely Object 'T is Grace only or that supernatural Principle of spiritual Life that confers Beauty upon the inward Man or renders the Soul amiable in God's sight V. A dead Man is void of all Sense he sees not feels not hears not If you cast Fire in his Face 't is all one to him or if you run a Sword into his Heart he will not complain lay Mountains of Lead upon him he feels them not c. So those who are dead in Sin are sensless Souls Tho the Anger of God is kindled against them and his Wrath burns never so hot they regard it not nay tho you throw as it were Hell-Fire into their very Faces yet they fear it not Tho there are upon them great Mountains of Sin and horrid Guilt yet they feel them not c. VI. A dead Man cannot be raised to Life again without the mighty Power of God So the Dead in Sin cannot be raised to Life without the mighty Power of God's Spirit Christ who raised dead Lazarus out of the Grave must quicken such who are dead in Sins and Trespasses The Ephesians are said to believe according to the Working of God's mighty Power Eph. 1 19 20. which he wrought in Christ when he raised him from the Dead VII A dead Man is loathsom and fit for nothing but to be put under Ground or buried out of sight So the Wicked are loathsom in God's sight and unless the sooner quickned they will be good for nothing but to be cast into Hell some wicked Men are fit to be buried or thrown into that Grave Object It is by some objected That there is a wide Difference between Death natural and spiritual In Death natural the Soul it self is utterly removed and taken away from the Body but in Death spiritual it continues a Man is still notwithstanding this spiritual Death endowed with an Understanding Will and Affections by which these Men are enabled to perform their Duties to God Answ 1. In Life spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life natural Dr. Owen For in Life natural the Soul is the quickning Principle and the Body is the Principle quickned when the Soul departs it leaves the Body with all its own natural Properties but utterly deprived of them which it had by virtue of its Union with the Soul So in Life spiritual the Soul is not in and by its essential Properties the quickning Principle of it but it is the Principle that is quickned and when the quickning Principle of spiritual Life departs it leaves the Soul with all its natural Properties entire as to their Essence tho mortally corrupted which is equivalent with Death natural but of all the Power and Abilities which it had by virtue of its Union with a quickning Principle of spiritual Life it is deprived And to deny there is such a quickning Principle of Life spiritual superadded unto us by the Grace of God distinct and separate from the natural Faculties of the Soul is upon

under sore and bitter Afflictions Answ 1. Consider that all your Afflictions tho never so bitter are less than your Sins deserve He hath not dealt with us after our Sins nor rewarded us according to our Iniquities 2. Consider that tho God chastize a godly Man very sorely yet it is not in a way of Wrath to destroy him but contrariwise for his great Good and Advantage 3. Consider there is not one Dram of Gall in the bitterest Cup thou dost partake of but what God the most wise Physician put into it and if less Gall would do thy Potion should not be so bitter All our Afflictions are proportioned to us by the Almighty both for kind and quantity 4. Consider thy Afflictions are not so bitter as the Afflictions of many of God's Children were of whom we read who were far more worthy and deserving than thee or I are What are thy Afflictions compared with holy Job's 5. Consider the bitter Potion Jesus Christ drunk up for thy sake He never offended and yet suffered and his Sufferings were intolerable no Mortal is able to express the Nature of his Grief and Sorrow Shall Christ suffer willingly for us who sinned not and shall we be troubled at the bitterness of our Sufferings who are so grievously defiled with Iniquity and many times suffer for our Sins 6. Consider that all the Bitter a godly Man meets with or ever shall will be in this World As wicked Men have all their Sweet here and shall have nothing but bitter hereafter So godly Men have all their Bitter here and shall have nothing but Sweet hereafter 7. Consider how gracious God is to his own Children in intermixing all their Bitter with Sweet 'T is not like the Bitter some wicked Men have in this World Isa 27.7 Hath he smitten him as he smote those that smote him Or is he slain according to the Slaughter of them that are slain by him 8. Consider all the Bitter thou meetest with in this Life will be turned into Sweet John 16.20 Ye shall be sorrowful but your Sorrow shall be turned into Joy Afflictious God's Arrows Job 6.4 For the Arrows of the Almighty are within me c. Lam. 3.13 He hath caused the Arrows of his Quiver to enter into my Reins AN Arrow is a deadly Engine so called in the Hebrew from its Effect Cutting or Wounding Taken properly it is an Instrument out of a Bow of Wood or Iron either for Sport or Fight but figuratively it signifies divers Things in the holy Scripture 1. The Word of God Thine Arrows are sharp in the Heart of the King's Enemies Psal 45.5 whereby the People fall under thee that is thy Words are sharp and piercing 2. Bitter and reproachful Words They bend their Bows to shoot their Arrows Psal 64.32 Psal 120.4 even bitter Words 3. Any evil or mischievous Purpose which a Man intends or aims to hurt his Brother When he bendeth his Bow to shoot his Arrows let them be as cut in pieces Psal 58.7 Zech. 9.15 4. Any kind of Affliction or Punishment And the Lord shall be seen over them and his Arrows shall go forth as Lightning c. Parallels ARrows are shot out of a Bow by some Man some Arm must bend the Bow and shoot the Arrow or the Arrow moves not So all Afflictions come from God who is the efficient Cause of them hence called the Arrows of the Almighty II. Arrows flie swift and wound suddenly So Afflictions come very speedily oftentimes with a glance as an Arrow quick as a Thought III. Arrows come unexpectedly oftentimes and wound a Man So Afflictions come many times upon a Person or People unexpectedly When they cry Peace and Safety then sudden Destruction comes upon them IV. An Archer hath commonly many Arrows his Quiver is full of them So God hath many Judgments we read of his Quiver too He can send one Arrow after another Psal 91.5 1. He hath the Pestilence this is one of his Arrows Thou shalt not be afraid for the Terror by Night nor for the Arrow that flieth by Day nor for the Pestilence that walketh in Darkness c. Ezek. 5.16 2. He hath Famine this is another of his Arrows When I shall send upon them the Arrow of Famine c. 3. He hath the Sword This is another Arrow of the Almighty and this Arrow God shot at Job Job 1.15 He brought upon him the Sabeans who slew his Servants with the Edg of the Sword 4. He hath Thunder-Bolts and Hail-stones which are also some of the Arrows of his Quiver and these are in readiness against the Day of Battel 5. The withdrawings of God from a Soul or People are also part of the Arrows of his Quiver psal 38.1 2. and these go deepest of all they go to the very Heart For thine Arrows stick fast in me saith David V. Arrows flie secretly and make no Noise they are felt before they are seen So many Afflictions flie silently upon a Man stealing upon him and wounding him unobserved and unseen VI. Arrows are sharp Things and made sometimes more sharp than ordinary as the Archer sees cause So Afflictions are very sharp and bitter Things and sometimes God makes them sharper than at another time I will make mine Arrows drunk with Blood Arrrows are Instruments drawing Blood Deut. 32.42 and some Rebukes and Judgments of God are like unto them The Arrows of the Almighty are within me Job 6.4 the Poyson whereof drinketh up my Spirit Job seems to allude to the Custom of those cruel Men Caryl who when they pursued the Enemies with deadly Hatred and would wound them incurably used to dip the Heads of their Arrows the Top of their Spears and the Point of their Swords c. in Poyson that so every Wound might be Death The Poyson of such Arrows c. drinks up the Spirit and corrupts the Blood Job compares the Arrows God shot at him not to ordinary Arrows which kill only by piercing but to poysoned Arrows which kill by infecting Afflictions like Arrows put a Man to great Pain When a Man hath Terror without and Terror within Terror coming from the Wrath of Man and Terror coming from the Wrath of God his Potion is bitter Such Arrows are sharp and tormenting THE Twelfth HEAD OF METAPHORS SIMILES AND Other Borrowed TERMS CONCERNING The VVorld the Life of Man AND THE Four Last Things The World compared to a Wilderness Cant. 3.6 8.5 Who is this that cometh out of the Wilderness leaning upon her Beloved c. WIlderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tohu A Wilderness is properly a wild Place a Place without shape or order Moses hath this Word Gen. 1.1 to express the Chaos The Earth was without form and void 1. Metaphorically 't is taken sometimes for Affliction Hos 2.14 Rev. 12. 2. For this World and so understood generally by Expositors in this and other places i. e. for the