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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37483	Tropologia, or, A key to open Scripture metaphors the first book containing sacred philology, or the tropes in Scripture, reduc'd under their proper heads, with a brief explication of each / partly translated and partly compil'd from the works of the learned by T.D. The second and third books containing a practical improvement (parallel-wise) of several of the most frequent and useful metaphors, allegories, and express similitudes of the Old and New Testament / by B.K.	De Laune, Thomas, d. 1685.; Keach, Benjamin, 1640-1704.	1681 (1681)	Wing D895; ESTC R24884	855,682	1,006

as rather kill than cure that instead of having virtue in them to cure are of a poysonous nature or have no virtue at all XII A Physician doth not only know what Medicines are good for his Patient but also takes care to apply them at a right Time if those things that are proper for the Disease be not rightly and wisely applied the Effects are lost A Man may do as much hurt by giving a good Medicine as by giving an ill one Hence it is vulgarly said That that which is one Man's Help is another Man's Death one Man's Meat is another Man's Poyson XIII A Physician is very diligent and careful of his Patient he hath in Cure looks with a quick Eye tries the Pulse and gives great charge to all that attend upon him XIV A Physician rectifies Disorders and Inequality of Humors XV. A Physician searches Wounds to the bottom to prevent inward Festering Corruption or proud Flesh that may spoil the Cure XVI A Physician in desperate cases when a Member is corrupted and comes to a Gangreen so that the Body is in danger prescribes ways to cut it off XVII A Physician deals very tenderly in binding up the Wounds of his Patient tho he hath a Lion's Heart when he hath to do with some in dangerous cases yet he hath a Lady's Hand when he comes to others XVIII A Physician gives Antidotes to preserve from Distempers and save from Infection XIX A Physician prescribes Rules to Men and Women to preserve Health as to Meat Drink Sleep Exercise c. XX. A Physician when he finds his Patient's Spirits ready to faint swoon and die away gives him of his choice and high-prepared Spirits XXI A Physician greatly rejoyces to see his Medicines take their desired Effect and work an effectual Cure on his Patient XXII A Physician often visits his Patient XXIII It behoveth a Physician to be faithful to his Patient to let him know how it is with him whether better or worse if Death is like to ensue he lets him know it that he may prepare for it Parallel I. JEsus Christ is very skilful in Distempers of the Soul and Body too he knows what the Nature of every Sin is which is the Disease and Sickness of the Soul II. Christ knows what the Nature Virtue and Property is of all spiritual Medicines that are good to cure the Soul viz. the Nature of his Word Spirit c. III. Christ the spiritual Physician is authorized and appointed to this Work The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor He hath sent me to preach Deliverance to the Captives and recovering of Sight to the Blind to set at liberty them that are bruised All he did was as he received Commandment from the Father He was tried many ways and gloriously approved to be every way able and capable to undertake the Care and Cure of Souls IV. Christ when he was asked about his Commission or by what Authority he did those things shewed his Power and License to all produced his Father's Seal to his Commission by the mighty Wonders he did he had John also to bear witness to him but saith he I receive not Testimony from Man but have a greater Witness than that of John for the Works which the Father hath given me to finish the same do bear witness of me that the Father hath sent me By which means he made it appear that he was no Deceiver And indeed whoever they be that take upon them to bring in new Ways and Means to cure Souls if they cannot confirm their Doctrines by such Mediums that no Deceiver can pretend unto they are meer Cheats and Impostors V. Christ knows the inward Parts knows every Sin and Disease of the Soul knows whether it be the Distemper of the stony Heart or the Tympany of Pride or Unbelief that Consumption of the Soul or whatever Plague or Disease doth afflict thee VI. Jesus Christ doth not only know every Distemper of each Man and Woman but also the Cause of it the first Rise from whence it springs what Diseases are Epidemical and what not whether the Cause arises from within from that inward and universal Depravity the original Cause indeed of all spiritual Sickness or whether the present Grief arises more immediatly from an infectious Air Persons or distempered Companions the Ruine of many Souls whether it arises from Unbelief or Worldly-mindedness or Neglect of Duty Temptation of Satan or from other Causes He knows them all VII Christ knows the Inclinations of every Soul what Sin or Sins do most easily beset them or they are chiefly subject unto whether it be Pride or Passion or the inordinate Love of the Creature or whatever else VIII Christ knows all the habitual Diseases of the Soul such Distempers as are inveterate stubborn contumacious from those common Weaknesses and Infirmities of Christians which the best of Men may be overtaken with IX Christ is well experienced no Physician so ancient or hath had so long Experience of Distempers of the Body as he hath had of the Diseases of the Soul How many hath he cured since the beginning of the World of all manner of Sicknesses and Diseases whatsoever X. Jesus Christ useth proper and meet Preparatives to dispose and fit Men for their spiritual Cure makes them sensible of their State and Condition by Nature humbles and lays them low at his Feet puts them upon the Duty of Prayer and hearing the Word and quickly after the Cure follows XI Jesus Christ knows what is proper for every Disease of the Soul and applies such Medicines as are meet and proper according to the Distemper such as are not hurtful and dangerous or that have no healing or saving Quality in them doth not send them to the Light within to Principles of Morality to Popish Pardons or Dispensations from Rome to a bare Reformation from a notorious and scandalous Life or an external Profession of Religion Prayer hearing the Word Alms-Deeds c. to trust to or rely upon for Salvation But contrary-wise to Faith in his own Blood to Repentance and Remission through the Atonement and Merits of his Sacrifice on the Cross. XII Christ makes a right Application of Truth as well as he applies that which is good and proper in it self he does not preach the Terrors of the Law the Severity and Justice of God to a poor broken Soul that lies languishing and trembling that has the Pillars of his Comfort shaken with the breakings of Divine Wrath for such an one he does not prescribe Corrosives but Cordials and Supports from the Mercy of God He pours the Oil of Gladness into his Wounds and gives him the Wine of Consolation On the other hand when a Soul is stubborn swell'd in Pride impenitent presumptuous contemning Advice and godly Counsel c. yet say They shall have Peace tho they add Drunkenness to Thirst

shall mention is Reconciliation which is a glorious blessing what is more fully opened and held forth in the gospel than Reconciliation with the means and manner how and by whom accomplished which will appear 1. By Considering the parties Reconciled 2. By Considering the Nature of the breach that was between them 3. By Considering the means and manner how it is accomplished 4. By Considering the Fruits and Effects of it 1. Considering the Parties that were at Variance who by the gospel are Reconciled God and Man the infinite God the holy God and Man these were at Enmity 't is sad when a difference rises in a Family in a Congregation in a City in a Kingdom or between one Kingdom and another but much more sad is it to have God and sinners at Enmity Adam runs from God hides himself he knew God was now become his Enemy the word declares the Creature to be Gods Enemy whilst he stands in old Adam in the state of nature and you that were sometimes alienated and enemies in your minds c. And then God declares himself to be the Sinners enemy he is angry with the wicked every day he is said to fight and war against them which plainly shews he is their Enemy But now what a glorious blessing is this to have these two Parties reconciled when we were enemies we were reconciled to God by the death of his Son You that were enemies in your minds by wicked works or as in the Margent by your minds in wicked works yet now hath he reconciled in the body of his flesh through Death Secondly Gospel reconciliation appears to be glorious reconciliation if we consider the nature of the breach that was between them 1. It was an old breach no sooner was man made but straitway he became an Enemy to God nay every Soul that comes into the world comes into it an enemy of God or in a state of enmity 2. 'T is so great a breach that all the Angels in heaven nor all the Saints on earth could not make up 3. It was such a breach that lays the Soul obnoxious to Gods fearful Curse 4. It is such a breach that makes the Creatures of God at enmity one with another and Mankind in danger of being Devoured by them and also hath set man one against another 5. It is such a breach that sets man against himself it hath caused his own Conscience to be his Enemy and to accuse and fight against him and condemn him If our Hearts condemn us God is greater c. 6. It is such a breach that unless made up will produce an eternal Separation from God depart from me ye cursed into everlasting fire prepared for the Devils and his Angels c. Thirdly 'T is glorious Reconciliation if we consider the means and manner how and by whom it is wrought about and accomplished every Person in the glorious Trinity hath a hand in it and are eminently concerned about it God was in Christ reconciling the world to himself All things are of God who hath reconciled us unto himself by Jesus Christ c. The Lord Jesus the second Person is imployed we may see from hence as one fitly qualified to make up this dreadful Breach and in order thereunto he took our Nature on him There was a necessity of Christs coming to reconcile God and man God his Law and Justice was wronged and God was resolved to have this wrong made up and his Justice satisfied which none but Christ could do God was willing to be reconciled yet nevertheless he will wherein he was wronged be righted and have his Justice fully and compleatly satisfied Christ knew what would appease and satisfie both Law and Justice what he hath done hath infinite worth and efficacy in it this way tends most to glorifie God the Father the Son is glorified most this way the Spirit is glorified most this way and there was no way like this to melt the Sinners heart to abase him and lay him at the feet of God See Christ the Mediator c. 2. Christ doth not only reconcile God to the Creature but also reconciles the Creature unto God he undertakes to bring God near to Man and Man near to God whose heart is full of Sin and Enmity to his Maker and not subject to his Law he lays his hands upon both the first is done by his death Christ like Jonas is cast into the Sea as it were of wrath to make a Calm The second is done by the Spirit he breaks the heart changes the inward qualities and evil dispositions he takes away the heart of stone and gives a heart of flesh Fourthly Gospel Reconciliation is glorious in respect to the nature of it 1. It is a free Reconciliation it is a work of free grace alone it is not of man not of him that willeth or him that runneth but of God that shewed mercy Hence the Apostle saith All things are of God speaking of Reconciliation 2. It is mysterious Reconciliation we speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world begun to our glory the Spirit searcheth all things yea the deep things of God This is one of those deep things which many because they cannot comprehend it in their own natural Wisdom cavil against it 3. It is a certain reconciliation God is at Peace and fully Reconciled in Jesus Christ Christ shall not will not loss his glorious design in coming into the world and taking our nature on him and dying the cursed death of the Cross. Those therefore that are brought to accept of the terms of Peace and Reconciliation as offered in the Gospel stand in a state of Real Peace and Friendship neither let any once imagine that after all these glorious transactions of the blessed Trinity about this work that the issue of the whole in order to the making of it effectual depends upon the Will and power of man 4. The Soul is taken into perfect Love and Union with God God hereby intirely loveth us and is so for us or on our side that his Friends and Allies become our Friends and Allies and all our Enemies become his Enemies so that what is done to us he takes as done to himself 5. It is an honourable Reconciliation it is a Reconciliation upon honourable Terms God suffereth not in any of his glorious Attributes If God had passed by our offences so that we had Pardon and Reconciliation without more adoe without a compensation for sin the Devils perhaps saith a Divine might have cryed out against him and have said where is the Glory of thy justice these have sinned against thee as well as we and the breach they have made upon thy justice is no wayes made up but now their mouths are stopt for ever This Reconciliation will be to the glory of God in the sight of Angels and Men to

as Grashoppers before them that is of small stature in comparison of those Gyants See Esa. 40.15 17. Psal. 144.4 3. Examples of a Grammatical Meiosis are 2 Kings 18.4 And he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehustan little brass by a diminutive word by way of contempt of the brazen Serpent that was made an Idol of these diminutives there are many in the Hebrew text but we leave them for Criticks Some is put for a great many Rom. 3.3 1 Tim. 4.1 Some Body is put for an eminent man Acts 5.36 Boasting himself to be some body as Acts 8.9 So Pindarus says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is what is some Body What is no Body Man is the dream of a shadow Sick is put for one Dead in sin or desperately bad in his spiritual state for these that are said to be ungodly and verse 8. sinners and Enemies ver 10. These few instances of many we note for the illustration of this Trope CHAP. XX. Of an Allegory ΑΛΛΗΓΟΡΙΑ an Allegory with respect to its Etymology or derivation signifies that when one thing is said another thing is understood It is the Continuation of a Trope especially of a metaphor and although Metonymies Ironies and Synecdoches are likewise continued yet not so frequently nor with that Emphasis as in the other florid Tropes therefore we will in a particular chapter treat of this continued Metaphor not so much to shew the Fountains whence Allegories are taken for that I presume is abundantly shewn where we have treated of Metaphors but to discover and explain some difficulties in it and shew its peculiar nature These Allegories we will distinguish into Simple and Allusive The Simple we call such as are taken from any natural things The Allusive we call such as respect other things whether Words or Facts and are from thence deduced into a translated description Examples of a Simple Allegory GEn. 3.15 And I will put Enmity between thee O Serpent and the woman and between thy Seed and her Seed it shall bruise thy head and thou shalt bruise his heel The first Promise of the Gospel and the whole Mystery of Redemption to come is proposed by God himself in this Allegory Here are almost all Tropes in these words especially the continuation of a metaphor When Jehovah speaks to the Serpent he understands the Devil either by a Metonymie because the Devil lurkt in the Serpent and by it spoke to Eve or by a metaphor because the natural Serpent was cursed by the word of God ver 14. And so made abominable to the race of man and so bore the figure of the Devil whence the Devil is called a Serpent and Dragon Rev. 12.7 8. c. By the Woman mankind is meant by a Synecdoche because mankind was to be sprung from those Protoplasts or first form'd Parents Eve being call'd the Mother of all living ver 20 the enmity denounced denotes the serious will of God to deliver men in due time from the power of the Devil See Acts 17.26 27. 30.31 26.18 He mentions the woman only because she was first seduced to sin as she confesses ver 13. and to provoke her the more against her Conqueror By the seed of the Serpent the whole power and Troop of Devils and wicked men who study the overthrow of Christs Kingdom is Metaphorically represented By the seed of the woman by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah the son of man is Metonymically understood who also was to destroy the Devils Machinations The Enmity between him and the Serpents seed intimates Gods immutable decree of mans Redemption by Christ. The Metaphor is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum It that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen Seed of the Woman mention'd immediately before shall bruise thy head and thou shalt bruise its heel The first phrase it shall bruise thy head Metaphorically declares that Christ will destroy the Power of the Devil for as a Venemous Serpent when his head is bruised or broken has neither strength nor life so the Devils power being broken they can no longer hurt or destroy men But more particularly By the head of the Serpent is meant Sin and Death for as the Serpents Poyson and Power of biting lies in his head so the Devils poyson is sin which infects and destroys the wole man hence it is deservedly called the poyson of Dragons and the cruel venom of Asps Deut. 32.33 where note that in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head is put for Venom and the Epithete Cruel is added as if there were a perfect allusion to the head of that most cruel Serpent Gen. 3.15 Therefore when Christ takes away sin he breaks the head of that infernal Serpent See John 3.8 And because the Serpents life and strength lies in his head and because the head is the supreme and most noble Member in a Creature by whose vertue and influence the whole body is governed it is put for Power Dominion and Superiority Deut. 28.13 44. Lam. 1.5 c. The Power Strength and Dominion of the Devil against men consists in death or killing Heb. 2.14 Therefore when Christ abolishes spiritual death he breaks the serpents head viz. his power to destroy men spiritually See 1 Cor. 15.54 The other phrase and thou shalt bruise his heel denotes the manner and medium of effecting mens Salvation viz. his passion and most bitter Death Christ is proposed as a magnificent Hero who as it were with his feet tramples on the Serpent and breaks his head And as a Serpent when trampled upon resists with all his strength while he has any life wresting and winding himself spitting poyson and biting his Enemy so Jehova intimates that the Devil would do so by this phrase As if he had said thou shalt defend thy self with all thy might and use all endeavours to destroy thine Enemy the Messiah whilst I indulge thee for fallen mans sake to use thy worst neither shall he escape unhurt for he shall suffer a most ignominious Death by thine Instruments But this will not profit thee for thou shalt not be able to touch his head but only one of his heels that is the less principal part will in some Measure be hurted by thee but my Divine omnipotence shall cure that wound by giving him a glorious Resurrection from Death and by my Gospel declaring him to the whole world to be Conquerour of Hell and all its powers whereas thou shalt utterly perish not only thy heel but thy very head shall be broken We have Insisted the larger upon this great Oracle of Divine Truth because it is the Foundation of the Prophecies concerning the Messiah and all our Hope and Comfort which we hope shall not seem tedious to the Pious Reader Gen. 49.11 12. Binding his Fole unto the Vine and his Asses Colt unto the choice Vine he washed his garments in Wine and his Cloaths in the blood of grapes his

of Trees and Plants are in the Earth II. Natural Roots as well as the Body and Branches decay grow old and die Tho the Root thereof wax old c. saith Job III. A natural Root usually bears but one Tree if it bears as some Roots do many Bodies yet not all of one species or kind there may be many thousands of Roots IV. Natural Roots are subject to the Wills Humors and Pleasures of Men. Disparity I. BUt this blessed Root the Lord Jesus Christ is in Heaven II. This Root of Believers the Lord Jesus Christ never grows old decays nor dies Jesus Christ is the same yesterday to day and for ever III. Christ is a Root that gives consolation and satisfaction to all He was the Root of the Church both before and since his Incarnation both Triumphant and Militant the Root of Abraham Job David c. and of all the Prophets and Saints that ever had spiritual Life in them IV. The Lord Jesus Christ is a Root which neither Men nor Devils can touch destroy or dig up for he is God Application Object HEre we may enquire If Jesus Christ be the Root of David how is he said to be the Stem or Branch out of the Root of Jesse Is Jesse Christ's Root and yet is Christ the Root of Jesse Ans. Jesse is the Root of Christ according to his human Nature and Christ is the Root of Jesse according to his Divine Nature as he is 〈◊〉 God and Man in one Person he is both these viz. the Root and Branch 〈…〉 Doct. From hence note That Christ is God 1. He is called God the mighty God the true God the only wise God and God blessed for ever 2. He made the World all things in Heaven and Earth 〈…〉 of the Earth and the Heavens are the Work of his Hands 3. He 〈…〉 was before all things and by him all things consist 4. He is omniscient knows all things c. 5. He searcheth the Heart 6. He is the first and the last Alpha and Omega 7. He ought to be prayed unto all Divine Worship and Spiritual Adoration belongs to him 8. He hath Power to forgive Sins 9. He thought it no Robbery to be equal with God 10. He had Power to raise himself and others from the Dead Ergo He is the eternal God Jesus Christ is the Root of Nature as well as of Grace and Glory tho we run the Metaphor under that Notion Infer I. If Christ be the Root of all the Grace that the Saints and the Church receive then from hence we may justly infer That all the Divine Goodness any Person or Persons have in them they derive from Christ 't is He that makes one Man to differ from another Who made thee to differ c. What hast thou that thou hast not received II. From hence we infer That as Christ is God so he ought to have all the Glory All should honour the Son as they honour the Father III. Then let us fear to offend him and let all our dependence be upon him c. IV. What is thy State and condition Sinner Thou hast heard Christ is the Foundation and common Root of all Believers art thou taken out of the dead and corrupt Root of Mankind viz. the first Adam and engrafted into Christ Dost thou grow upon this living Root does thy Fruit flow from spiritual Union with him V. If thou art not taken out of that evil fruitless and sapless Root labour now to be transplanted get an Interest in the Lord Jesus Christ the Root of David VI. This shews the happy State and blessed Condition of the Church and People of God Because I live saith our Divine Root ye my Branches shall live also Altho the Graces of his Saints may sometimes seem to fail and their Greenness decay yet out of this full and blessed Root shall they have sufficient Supplies For in him all Fulness dwells Christ the true Vine Joh. 15.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the true Vine And Verse 5. I am the Vine IN this Text the Lord Jesus Christ is pleased to express what he is to his Church and People by the elegant Metaphor of a Vine the Nature and Properties of which with the Parallels and Disparities follow Metaphor I. THe Vine seems not so lovely stately and amiable to look upon as some other Trees 't is not so high and lofty as the Cedar nor to be compared for strength to the Oak nor for Beauty to the Palm or Firr-Tree II. The Vine nevertheless hath a more honourable Name given to it than other Trees The Lord's choicest Plantation the Church is exprest by it and therefore 't is dignified with the Title of Goodly and Noble III. The Vine gives large Shoots grows much in its young and tender Age and brings forth Fruit in a short time after it is planted IV. The Vine wonderfully abounds with Sap and inward Virtue bearing and nourishing many large Branches which spread exceedingly yet all partake of its Root and Fatness as it is said of the Olive-Tree where there is enough to feed all and make them flourish and bear Fruit abundantly V. The Vine is a most fruitful Plant. A great Naturalist tells us of one Stock one single Vine planted by the Empress Livia that yielded 12 Amphoras that is 108 Gallons of our measure of good Wine yearly There are sometimes found hundreds of Grapes upon one Cluster several Clusters upon one Branch and abundance of Branches upon one Stock The Scripture when it would express Plenty borrows a Term from the Vine which denotes Increase Thy Wife shall be as a fruitful Vine upon the Walls of thy House VI. The Vine brings forth pleasant Fruit sweet and delightful beyond others 't is said to make glad the heart of Man Give Wine to those that are of heavy heart let them drink and forget their Poverty and remember their Misery no more When the new Wine languisheth the merry-hearted do sigh all Joy is darkned the Mirth of the Land is gone VII The Vine yields profitable Fruit The Blood of the Grape as 't is called Deut. 32.14 is a great Strengthener and Supporter of Nature Paul advises Timothy to drink a little Wine for his Stomacks sake and often-infirmity The good Samaritan is said to pour in Oil and Wine into the Wounds of the Man that fell among Thieves VIII The Vine is a shadowy Plant its spreading Branches and large Leaves afford a delightful and refreshing Shade and is therefore used for covering of pleasant Arbors IX 'T is a very soft and tender Plant so that if it be cut bruised or any way wronged it will abundantly weep and bleed out its Sap and Moisture as Naturalists report X. An eminent Writer saith That the Tears of the Vine like Gum congealed in the Stock of it dropt into dim Eyes remove the little Clouds that begin 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