Tropes and Figures

The Altar of Burnt-Offering, Exod. 27.1. to 9. a Type of Christ.

The Brazen Laver, Exod. 30.18. to 25. what it was a Type of.

THE Brazen Laver served for the Priest-hood to wash their Hands and Feet in, before they ministered before the Lord; typifying that inward washing by Christ's Blood, wherewith all the Holy Priesthood of Christ must be sanctified in Heart and Life, before their Services can be accepted in the sight of God; and that none ought to minister the Word of Life but Godly Persons, who are washed in the Laver of Regeneration: Unto the wicked God saith, what hast thou to do to take my Words into thy Mouth? &c.

II. After the Priests had washed themselves clean, and arrayed themselves, they entered into the holy Place: So after the Godly are inwardly washed by the Blood of Christ, and have received by Faith his Righteousness to adorn them, they become fit Members of the true Gospel-Church.

III. They shall wash themselves, saith the Lord, lest they die; to show, that all Persons must be purged by Faith in Christ's Blood, or die eternally.

IV. He that toucheth (or washeth) in the Laver, it being anointed with the holy Oil, (as all other Things in the holy, and most holy Place were) shall be holy, saith the Lord; signifying, that all they who by Faith touch the Lord Jesus, who is anointed with the Oil of Gladness above his Fellows, shall be spiritually sanctified, accepted, and accounted holy before the Lord likewise.

The Sacrifice of Beasts a Type of Christ.

THe Beasts that were appointed for Sacrifice were to have Horns, signifying the Kingly and Priestly Office of Christ; Horns (as we have elsewhere shewn) being a Symbol of Power, &c.

II. They were to be of a tame sort, (not wild and savage Beasts, who by force are brought to the Slaughter); signifying the Meekness and Mildness of Jesus Christ, who was patient like a Lamb led to the Slaughter.

III. They must be of the Male Sort, which generally are the strongest; signifying the Excellency and Strength of Jesus Christ.

IV. They ought to be without blemish, and the best of the Flock or Herd, and presented of voluntary Will; noting two Things, (1.) That Christ should be perfectly holy, and that he should willingly lay down his Life. (2) That we should dedicate to God the best of our Days, Time, and Strength, and not offer unto the Lord a corrupt Thing; and also perform all our Services to him with a free and willing Mind.

V. They were to be presented at the Door of the Tabernacle, to be slain; signifying, that Christ s Blood makes our entry into the Church of God here, and into Heaven itself hereafter.

VI. They must lay their hands upon the Head of the Beast, who brought him; noting thereby, our Sins being laid upon Jesus Christ; and that we must lay the hand of Faith upon him, if we would have Benefit by his Death.

VII. Then the Burnt-Offering was slain; signifying, that so it behooved Christ, the great Anti-type, to be slain or crucified for our Sins.

VIII. The Blood thereof then was sprinkled about the Altar; noting the All-sufficiency of Christ's Death, and Plenty of his Bloodshed, with the large spreading or preaching thereof universally throughout the whole World.

IX. The Skin thereof was plucked off, and the Flesh cut in pieces; thereby showing the Grievousness of Christ's Sufferings.

X. The Body, the Head, and the Fat, and all was laid on the Fire; signifying how Christ should suffer for us both in Body and Soul: My Soul is exceeding sorrowful, even unto Death.

XI. This Burnt-Offering was called a sweet Savour unto the Lord, which in Christ's Death is solely and only accomplished; for 'tis thereby God's Wrath is appeased, and his Justice satisfied.

XII. The Ashes were to be carried without the Host, and put into a clean Place; shadowing thereby, how Christ should be buried without the Gates of Jerusalem, in a Tomb wherein never Man lay, and that his Body should not see Corruption.

XIII. The Fire which consumed the Burnt-Offering came down from Heaven; signifying, that that Wrath which seized on Jesus Christ in the Garden, and on the Cross, came from Heaven, or that it was God's Wrath, due to us for our Sins, that consumed him. Or, as others (it may be on better reason) give it, that that which moved Christ to suffer for Mankind, was wholly his heavenly, sacred, and divine Love.

XIV. This Fire was to be continually upon the Altar, signifying the Unchangeableness of Christ's Love to his Elect, and rec • nt Virtue of his Death and Merits.

The Burnt-Offering of Fowls, Levite. 1.14. a Type of Christ.

THe Fowls that were appointed for Burnt-Offerings, were to be Turtles or Pigeons; signifying the Meekness and Innocency of Christ.

II. The Neck of the Fowl was to be pinched with the Nail, that the Blood might go out, but not that the Head should be plucked off from the Body; signifying how Christ should die, and shed his Blood, yet thereby his Deity, as the Head or principal Part, should not be divided from his Humanity; nor yet by his Death should he, who is our Head, be taken from his Church, but should rise again, and be with them by his Spirit forever.

III. The Blood thereof was strained or pressed out at the side of the Altar, before it was plucked, and laid upon the Altar to be burned; signifying thereby the straining or pressing out of Christ's Blood in his grievous Agony in the Garden, before he was taken, and stripped to be crucified, &c.

The Daily Sacrifice a Type of Christ.

THe Daily Sacrifice was a Lamb: So our Savior, not daily, but once for all was offered unto the Father himself, as a Lamb without spot.

II. It was slain in the Morning, and in the Evening; to show, that Christ was a Lamb slain from the Morning of the Creation, or in the Decree of God, from the Foundation of the World, though not actually till the Evening of the World, or latter Days.

III. It was to be offered up with fine Flower, beaten Oil, and Wine; to show, that Christ by his Death and Oblation becomes not only a Redemption for us, but also spiritual Food, Gladness; and cheering Comfort.

IV. Where this Sacrifice was offered, the Lord promised and appointed to speak unto Israel, and show himself; signifying, that in Christ, and through his Death and Bloodshed, the new Appointment, or Covenant of his Grace, and Manifestation of his Love and Favor, is established to his Church, and faithful People.

The Sin-Offering a Type of Christ.

THe Blood of the Sin-Offering was to be poured out; showing how the Blood of Jesus Christ, our true Sin-Offering, should be poured forth.

II. The Priest (saith the Lord) shall dip his Finger in the Blood of the Beast, and sprinkle thereof seven times before the Lord; shadowing the Perfection of that Expiation and Satisfaction for Sin, which Christ should make, in the virtue, quality, and perpetuity thereof; the Number of Seven being the Number of Perfection.

III. The Priest shall bring in the Blood of the Bullock into the Tabernacle of the Congregation; showing thereby, how Christ should enter into Heaven, by his own Blood, having obtained eternal Redemption for us.

IV. The Priest was to take some of the Blood, and put it upon the four Horns of the Altar; signifying thereby, that the preaching Remission of Sins by the Atonement of Christ's Blood, should be proclaimed to the four Corners of the Earth.

V. The Bodies of those Beasts, whose Blood was brought into the Sanctuary by the High Priest, was burnt without the Host or Camp; signifying, that Christ should suffer without the Gate; teaching us also to go forth into a public Profession, and bear his Reproach.

VI. The Priest was to eat the Sin-Offering in the holy Place, whose Blood was not brought into the Tabernacle of the Congregation; signifying, that Jesus Christ doth not only reconcile us to God, but also feed and nourish the Souls of all his Royal Priesthood, unto eternal Life.

VII. The Priest shall make Atonement; still this is repeated, always signifying, that 'tis Christ, our High Priest, and his Sacrifice only, that makes a real Atonement and Reconciliation for our Sins.

The Meat-Offering, Lev. 2. what it was a Type of.

THe Meat-Offerings, as Ainsworth observes, were nine, and all of them came to the Altar: (1.) The poor Man's Meat-Off • ring, Lev. 5.11. (2.) The Jealousy-Offering, Numb. 5.15. (3.) The Meat Offering of Initiation, which every Priest offered when he first entered into his Service. Levite. 8.26, 28. (4.) The Meat-Offering which the High Priest offered every day. Lev. 6.20. (5.) The Meat-Offering of fine Flower. (6.) The Meat-Offering baked on a Plate. (7.) In a Frying-Pan. (8.) In an Oven. (9.) Wafers.

1. The Minchah, or Meat-Offering (saith he) was primarily a Figure of Christ's Oblation, who gave himself for us, an Oblation and Sacrifice to God, for a sweet-smelling Sav • ur. Sacrifice and Oblation (Minchah) thou wouldest not; but a Body hast thou prepared me, &c. Above, when he said, Sacrifice and Oblation, and Burnt-Offerings for Sin, thou wouldest not, &c. Then said he, Lo, I come to do thy Will, O God, &c. by which Will we are sanctified through the Offering of Christ once for all. So that in the Oblation of Christ's Body, this Legal Service was accomplished and ended.

2. It figured (saith he) the Persons of Christians, who through him are cleansed and sanctified, to be pure Oblations unto God.

3. It figured (saith he the Fruits of Grace and good Works, that Christians are to perform both towards God and Men. (1.) Towards God: Let the lifting up of my Hands, saith David, be as the Evening Minchah (or Oblation) So when God told the Jews, I will not accept a Minchah, (or Meat-Offering) at your Hands; he addeth, For from the rising of the Sun, even to the going down of the same, my Name shall be great among the Gentiles, and in every Place Incense shall be off • red unto my Name, and a pure Meat-Offering: Which is fulfilled, when Men pray everywhere, lifting up holy Hands, &c. (2.) Towards Men; see Heb. 13.16. Phil. 4.18.

4. All the Meat Offerings were of Wheaten Flower, except the Jealousy-Offering, and the waved Sheaf, yea, and ought to be of fine Flower; signifying the Purity and Perfection of Christ, as also that we should offer our best Things to the Lord.

5. Oil and Incense was put thereon: The Oil (saith he) signified the Graces and Comforts of the Holy-Ghost; and the Incense or Frankincense shown how acceptable Saints and their Services are unto the Lord.

6. It must be brought to the Priest, and he shall bring it to the Altar; shadowing, that 'tis by Christ, and his Oblation, that we and our Works and Duties are accepted of God.

7. That which was burnt thereof was a Memorial, and sweet Savour before the Lord; signifying, that the Death of Christ, and his Merits, should be an eternal Memorial before his Father, to be merciful unto us.

8. It must be without Leaven, to show, that Christ was without Sin, and that we must worship God in Sincerity, without Malic • in our Hearts, and without Hypocrisy.

9. All Meat-Offerings were to be seasoned with Salt, signifying thereby, that as Salt seasoneth, and ke • peth from Corruption; so Christ seasoneth us, and all our Services, and makes them acceptable to God; and that his Grace preserveth us from spiritual Corruption.

10. The Priest and his Sons shall eat (saith the Lord) of the Meat-Offering in the holy Place, without Leaven. Thus, saith Ainsworth, the Meat-Offering signified the Maintenance and Livelihood of God's Ministers. This is to be understood of the Meat-Offering alone; but the Meat and Drink-Offerings added to other Sacrifices, were not to be eaten, but burnt, and poured all upon the Altar, &c. before the Lord; which figured forth (saith he) the Graces and good Works whereby we honor Christ, and relieve his poor Saints; as also our Communion with Christ and his People in his House, and blessed Participation of his Death.

11. It must have no Honey in it; though Honey be sweet, and contrary to the Nature of sour Leaven, yet being much eaten, it breedeth Loathsomness, and is not good, but turneth to Choler, &c. Both these were forbidden in this Sacrifice, viz. both Leaven and Honey; to signify the Perfection of Christ, and the excellent State of Believers in him, as they are sincere, and without guile, before the Throne of God and the Lamb. Besides, it may signify, that there is enough in Christ alone, without the Sweets of carnal Delights, to satisfy a gracious Heart.

The Peace-Offering, and what it was a Type of, Levite. 3.

IN many things this Offering was alike with the Rites of the Burnt, or Sin-Offering, and much of the same Signification; and therefore we shall only speak to it wherein it differed from them.

His Oblation, or his Corban, which the Greeks translate Gift; and so Corban is by the Evangelist expounded, Mark 7.11. Peace-Offering, or Pay-Offering: So Ainsworth, (Hebr.) a Sacrifice of Payments, or of Pacification, &c. whereby Men paid unto God Confession and Thanks for their Peace and Prosperity: Thy Vows are upon me, O God, I will pay Confessions unto thee. These Sacrifices were of sundry sorts, either for Confession or Thanksgivings, Levite. 7.11, 12.

1. The Peace-Offering was to be eaten the same day, which might signify how it behooveth us to hasten, and not delay to come to Christ, and keep God's Commandments; or, as Ainsworth hath it, with speed, whilst it is called today, to be Partakers of Christ, eating his Flesh by Faith▪ and every day to be thankful to God for all his Mercies: If any of the Peace-Offering be eaten at all on the third Day, it shall not (saith the Lord) be accepted, neither shall it be imputed to him that offereth it; it shall be an Abomination, and the Soul that eateth it, shall bear his Iniquity. Which may show us what a dangerous thing it is to defer or put off a hearty closing in with Christ to an after-Time, &c. On the third Day, what remained was to be burnt, which Ainsworth saith, chiefly signified Ch • ist's rising from the Dead on the third Day, to abolish all Legal Offerings.

2. The Peace-Offerings were to be eaten with Cakes of leavened Bread, and yet with Bread unleavened: The Bread brought with the Sacrifice of Confession, as you have it in Maim. Treatise of Offering, was thus prepared: He took twenty Tenths (or Bottles) of fine Flower, and made of them ten Bottles leavened, and ten unleavened; the ten that were leavened, he made of them ten Cakes; and the ten that were unleavened, he made of them thirty Cakes, equally of every sort, viz, ten Cakes baked in the Oven, ten Cakes hastily fried, &c. And the Priest took one of all four Cakes, one of every sort, &c. Leaven, as it figured Corruption of Nature, Hypocrisy, or Malice, as 'tis noted by Ainsworth, was usually forbidden in all Sacrifices; but yet Leaven in the Sacrifice of Thanksgiving or Confession was accepted, which might hold forth God's gracious acceptance of us in Christ, being sincere, (signified by the unleavened Cakes) notwithstanding our manyfold C • rruptions and Infirmities, figured by the leavened Cakes. Or, as that learned Author notes, to signify how careful we should be to prepare ourselves, Leaven being used sometimes in a good sense, denoting Grace; and also to teach us to temper our Joys with Sorrow and Affliction • in this Life; as the Prophet's Heart (saith he) was leavened. Psal. 73.21.

2. If any unclean Person (saith the Lord) eat of the Flesh of the Peace-Offering he shall be cut off from his People; signifying the fearful Destruction and Punishment that attends all carnal Professors, who dare adventure to rely upon, or partake of Christ, and yet lead an unclean and wicked Life.

4. The Offerer shall bring the Sacrifice with his own hand: teaching us, that everyone is to have a particular Faith in God for himself, in order to his being accepted in Jesus Christ, and to be himself truly thankful unto God.

5. The Heave-Offering was so called, because it was separated from the rest, and heaved up towards Heaven, and after given to the Lord; signifying all our Acknowledgments, that all good things come down from God; and to show that all our Ways should tend Heavenwards, according to that of the Prophet, They shall dwell on high; and of Paul, Our Conversation is in Heaven, &c. Others understand, it signified Christ's being lifted up upon the Cross.

The Solemn Yearly Sacrifice of the Bullock and He-Goat, a Type of Christ, Levite. 16.

OF the two He-Goats it was by Lot, that the one was taken, and the other escaped, &c. The Manner (saith Ainsworth ) was thus: They had two Lots, the one had written upon it, [For Jehovah]; and on the other, [For a Scape-Goat]. Now God by these Lots shown which of the two he would have die: figuring clearly unto them, how that Jesus Christ, the lively Anti-type of them was to die by God's Decree, or according to the determinate Counsel of his own Will, that we might escape eternal Damnation thereby.

II. He on whom the Lot fell, was made a Sin-Offering for the People; to signify, that Christ should by God's Decree become an Offering or Sacrifice for our Sins.

III. The Blood of the He-Goat, as also the Blood of the Bullock, was brought into the Vail, and was sprinkled upon the Mercy-Seat, on the East Side, which was towards the People: So are the Merits of the Blood of Jesus brought within the Holiest of all, viz. Heaven itself, before the Throne of Mercy, pleading for us.

IV. The Priest was to make an Atonement for the Holy-Place, because of the Uncleanness of the Children of Israel, And so he shall do (saith the Text) for the Tabernacle of the Congregation, &c. This shown the horrible Nature of Sin: For though the People never came into the Holy-P • ace, much less into the Most Holy Place; yet such was the Power of their Iniquities, that the holy Altar, Ark, and Sanctuary itself was defiled in the Sight of God, and could not be cleansed without Blood: So our Sins do defile God's Church, and his most holy Ordinances therein performed, so that neither we, nor any of our best Services, can meet with acceptance, but by the means of Christ's Blood and Merits.

V. No Man was to be in the Tabernacle, when the High Priest went in to make Atonement, only the High Priest himself, &c. plainly signifying, that Jesus Christ, our High Priest, hath no Partner with him in working our Salvation: He his own self bare our Sins in his Body on the Tree, &c.

VI. The Altar of Incense was sprinkled with the Blood of the killed Goat, shadowing, that Christ, through the shedding of his own Blood, should be consecrated our Intercessor, and by the Means and Merits thereof our Prayers should be accepted.

VII. The High Priest was to cast off his glorious Garments, when he made this Atonement; signifying, that Christ should be abased, and lay aside (as it were) his glorious Robes, or va • l his Deity, and appear in the Form of a Servant, that so he might finish the Work of our Redemption.

VIII. The Day of Atonement shall (saith the Text) be a Sabbath forever; shadowing thereby, that through the Atonement and Expiation of Christ, he hath obtained everlasting Rest for us; and that in his Death all typical Sacrifices should end.

IX. Once only in a Year this Atonement was made; to show, that not often, but once forever, without repetition, Christ should make a perfect Atonement for us by his own Blood, and thereby enter into the highest Heavens, to appear in the presence of God for us.

The Scape-Goat a Type of Christ, Levite. 10.20, &c.

THe Scape-Goat, called in Hebrew, Azazel, that is, the Goat gone away, &c. was so called, because he escaped alive; representing Christ Jesus alive in his Divine Nature, though put to death in his Human Nature, or alive, after he rose again from the Dead.

II. He was presented alive, that by him Reconciliation might be made, and this after the other Goat was sacrificed; signifying, according to the Learned, two Things: (1.) The Resurrection of Christ. (2.) Our rising with him, from the Death of Sin, to a Life of Grace, by the operation of the Spirit, &c.

III. Aaron shall put or lay both his Hands upon the Head of the live-Goat, and confess over him all the Iniquities of the Children of Israel, &c. and he shall bear them, &c. Figuring thereby, how Christ should bear all our Sins, viz. the Punishment due to them: The Lord hath laid on him the Iniquities of us all.

IV. And so the He-Goat was sent into the Wilderness, or Land not inhabited, which the Greek calleth Abaton, wayless, or inaccessible; figuring the utter abolishing of our Sins by Jesus Christ, both from the Face of God, that so they may not appear before him against us, to condemn us, or be imputed or charged upon us, nor have any Dominion or Power over us.

They were to confess upon the Head of the Goat all their Iniquities; signifying, if we would have our Sins c • rried away, and forever to be forgot, we must confess them, &c. By this (saith Ainsworth ) it appeareth, that as the killed Goat figured Christ killed (or put to death) for our Sins; so this living Goat figured him also, who bore our Griefs, and carried our Sorrows, &c. And because Christ was not only to die for our Offences, but also to rise again for our Justification; and because these two Things could not fitly be shadowed by one Beast, which the Priest having killed, could not make alive again: therefore God appointed two, that in the slain Beast Christ's Death, and in the live Beast his Life and Victory might be shadowed. See the like Mystery in the two Birds, for the cleansing the Leper.

The Sacrifice of the Red Heifer, Numb. 19. a Type of Christ.

THe Colour of this Beast was red. As other Sacrifices of Beasts prefigured Christ; so this (saith Ainsworth ) in special figured him. Red signified his human Nature, and Participation of our Afflictions, and the Bloodiness of his Agony, and grievous Passion.

II. She must be without blemish, and upon whom never Yoak came: This signified the perfect Holiness of Christ, who never bore the Yoak of Sinfulness, nor was subject to the Laws or Precep • s of Man.

III. The Heifer was burned without the Host, and her Blood sprinkled seven times before the Tabernacle of the Congregation, which signified Christ's Suffering without the Gates of Jerusalem.

Circumcision, what it was a Type of.

CIrcumcision was the cutting off the Foreskin of the Flesh; signifying the cutting off the Lusts of the Heart and Life, or parting with the Corruption of Nature, which rebels against the Spirit.

II. Circumcision puts the Body to pain: So those who come under the Circumcision of the Heart, are sensible of much spiritual Pain upon the account of Sin.

III. As that Part cut off was never set to the Body again, but was taken quite away: So in this spiritual Circumcision, Sin must not be parted with for a time only, but must be cast off forever.

IV. The Circumcised Person was admitted into the Church and Family of God: So he that is spiritually circumcised becomes a fit Person for Baptism, and so to be admitted into the Church of God.

V. Such who were not circumcised, were not to be admitted to the Privileges of the Church, and outward Worship of God: So the Uncircumcised in Heart and Life ought not to be admitted unto the spiritual Privileges of the Gospel, and Communion of the Saints.

VI. The uncircumcised Person was looked upon by God's People as an hateful Person; see with what contempt David beheld Goliath upon this account, This uncircumcised Philistine, &c. So those who are not circumcised in Heart, are hateful to God.

VII. Circumcision was a Sign of the Righteousness of Faith: So the spiritual Circumcision of the Heart, i. e. putting away the Body of Sin, &c. is a Sign of the Truth of Grace, and of an Interest in the Righteousness of Christ Jesus.

The Rock which was smitten, out of which came Water, Exod. 17. was a Type of Christ.

IT was a Rock which in appearance is dry and barren, and a very unlikely thing to afford Water: So Christ in his outward State, in the Days of his Flesh, seemed very unlikely to carnal Eyes, to afford such spiritual Waters of Grace and Salvation.

II. It seemed wonderful, that it should send forth Water in such abundance: So Jesus Christ, to the Wonder of Men and Angels, sends forth the Water of Life in abundance to all those that believe on him.

III. That Rock sent forth its Water to the People of Israel, when they were ready to perish for Thirst, there being no way to relieve them: So Christ refreshes the Souls of poor Sinners that come unto him, when they can find no Help, Comfort, or Refreshment anywhere else, but without him must perish eternally. If ye believe not that I am he, ye shall die in your Sins.

IV. The Rock was smitten, before it yielded Water: So Jesus Christ was smitten of God, and crucified, that his precious Blood might be poured forth, to consummate the Redemption of our Souls.

V. The Rock was smitten for a rebellious People, who murmured against God, and who deserved no such Grace and Favor from him: So Christ was slain for us, who were Rebels and Enemies to him by evil Works, who deserved nothing but his eternal Wrath and Displeasure.

VI. The Water out of that Rock followed the Children of Israel, through the Wilderness, over all Hills and Valleys, unto Canaan; all the Dryness of that dry and barren Desert could not dry it up: So the Waters of Life streaming from Christ, that sacred Rock, follow the true Israel of God, quite through the Wilderness of this World, until they come to the heavenly Canaan; yea, all the Persecutions and Temptations in the World, whatsoever, cannot dry it up.

The Pillar of Cloud and Fire, Exod. 14. a Type of Christ.

THe Pillar of Fire was a certain Guide to the Israelites, whilst they pass from Egypt to Canaan: So Jesus Christ is our true Guide by his Word and Spirit, till we come to the heavenly Canaan, or Land of Immortality.

II. It was a Guide to them by Night, that they might not lose their Way: So Christ is our Guide, in the dark Night of Trouble, Temptation, and Desertion.

III. The Pillar of Fire was not only a Guide to them, but it also afforded them much Light, which made their Journey comfortable to them; Persons may have a sure Guide in a Night, and yet be in Darkness, or have but little or no Light: So Jesus Christ is not only a Guide to his People in their passing through the Night of Mortality, but also a Light; a Light to them that sit in Darkness, as well as a Guide for their Feet into the Way of Peace; he is upon this account the Comfort and Joy of God's Israel.

IV. The Pillar of Fire was Darkness to the Egyptians, though it gave Light to Israel: So is Christ's Salvation, Joy, and Comfort to the Godly, but a Stumbling-block, and Stone of Offence unto the Wicked.

V. The Pillar of Fire did not afford the Israelites Light only, but Heat also, (as a worthy Writer observes) by which means they were kept from the piercing Cold of the Night: So Jesus Christ, the Anti-type of this Fiery Pillar, affords us much spiritual Heat, by his Word and Spirit, which are compared to Fire; by which means we are kept from the cold and lukewarm Temper or Frame of Heart, which God's Soul hateth, and thereby preserved fervent in Spirit, burning in Love and Divine Zeal to God, his Saints, and to Holiness.

VI. This Pillar, in going behind, between the Camp of Israel and the Egyptians, was a blessed Defense and Protection unto them: So Jesus Christ is the Defense and Safeguard of his People.

VII. The Pillar of Fire, if the Enemy had strove with it, or made resistance against it, would have burned and consumed them together: So all that rebel against Christ, or resist him, shall be devoured: Who would set Briars and Thorns against me in Battle? I would go through them, I would burn them together.

The Pillar of Cloud.

THe Pillar of Cloud was a great Refreshment to the Children of Israel by Day, during their long Journey in the Wilderness, (the Sun in those Countries shining sometimes very hot) which might (had it not been for this Cloudy Pillar) have been very destructive or grievous to them, during so many Years Travels: So Jesus Christ, as Mediator, is as a Cloud or Screen between the hot Beams of God's Wrath, and poor Believers. 'It is he who keeps us from being consumed by the Wrath of him, who is to the Wicked a Consuming Fire.

II. It was a Fire and a Cloud, yet both but one Pillar: So Christ is God and Man, and yet but one Person; and the same Christ, who is a Savior to the truly Penitent, will destroy all ungodly and impenitent Ones.

The Passover a Type of Christ.

THe Passover, or Paschal Lamb, was a most lively Figure or Type of Christ; nay, as a worthy Divine observes, this one Legal Sacrament preached (not obscurely) to the ancient Jews the whole Doctrine of the Gospel. This will appear in five Things: (1.) In the Choice of the Sacrifice. (2.) In the preparing of it. (3.) In the Effusion of the Blood, and Actions about it. (4.) In the Eating, and the Conditions therein. (5.) In the Fruits and Use.

CHAP I. Of the Figures of a Word.

THE Word 〈 in non-Latin alphabet 〉 Schema, principally and properly signifies the Garb, Habit, or Ornament of the Body; and by a Metaphor is translated to signify the Beauty, or Ornament of Speech, as Aristotle and Cicero, say. The Latins render it Figure, (as some say) because Stage-Players, by the variation or shifting of their Habit, represented divers Figures of Men: These Figures are called Rhetorical Lights and Ornaments, and do not change the sense of Words, as Tropes do, but give an Imbellishment or Beauty to Speech.

There are Figures 〈 in non-Latin alphabet 〉 of a Word, and Figures 〈 in non-Latin alphabet 〉 , of a Sentence; the first, belong to the Matter, or as it were the Body of an Oration; the latter, to the Form, or as it were, the Soul of a Sentence.

The former are, when a Speech is figured in Words repeated in a certain order, or, that mutually agree in sound, for Emphasis, or Ornament's sake. The latter are such, whose Emphaticalness consists not in Words singly, but in the things themselves giving weight and gravity to the Speech. Vossius says, That a Scheme properly signifies two things, viz. The exterior Garb, and the Gesture of the Body; as Dancers, who caper at the noise of musical Instruments: For Schemes of Words may in this, be resembled to Habit, or Garb, because without them the Speech is naked, as a Man without his Cloaths; and Schemes of Sentences, may be compared to Artificial Gestures, because, without these, it will be like a Man who moves or walks in his natural Place or Posture; of the first, we will produce some Examples.

1. Epizeuxis 〈 in non-Latin alphabet 〉 , in Latin Subjunctio, is when the same word or sound is continued or repeated in the same Sentence, as Exod. 34.6. The Lord, the Lord, a God merciful and gracious, &c. Deut. 23.43. The Stranger that is in thy middle (or within thee) shall ascend above thee, up, up, and thou shalt descend down, down, (so the Hebrew ) which denotes, that the Servants or Vassals of the sinning Israelites, above whom they bore such a sway, should become their Masters, and bring them into Thraldom. 2 Kings 4.19. And he (the Son of the Shunamite) said to his Father (when he began to be sick in the Field) my Head, my Head, that is, my Head most grievously aches. Psal. 22.1. 〈 in non-Latin alphabet 〉 My God, my God, why hast thou forsaken me? Which Repetition fervently denotes the overmuch cruelty of the Enemy, and the mournful Condition of Israel in Captivity: Esa. 6.3. Holy, holy, holy is the Lord God of Hosts: This triple Repetition denotes the Mystery of the Trinity or three Persons in one Divine Essence; see Jer. 22.29. Ezek. 21.27. Mat. 23.37. Luke 22.31. & 23.21. John 5.24. Act. 9.4. Rev. 18.2. Lev. 24.8. 2 Sam. 18.33. Esa. 28.10. Hos. 2.21. Ezek. 34.17. where you have Examples of this Figure.

2. Anadiplosis 〈 in non-Latin alphabet 〉 (called in Latin Reduplicatio, in English redoubling ) is, when the last word of the former Sentence is repeated in the beginning of the next: as Psal. 121.1, 2. Psal. 122, 2, 3. Psal. 98.5. Rom. 8.17. Psal. 115.12. Rom. 9.30. & 10.17. Phil. 2.8. Jam. 1.3. Psal. 113.8. This Figure helps to evidence and expound things, as in the alleged Examples.

3. Climax 〈 in non-Latin alphabet 〉 , Gradatio, or a climbing by steps; this is a continuation of the former Figure * in more degrees, so as that the last of the antecedent Sentence, must be a part of the following; as Hos. 2.21. And it shall come to pass in that day, I will hear, saith the Lord, I will hear the Heavens, and they (that is the Heavens) shall hear the Earth, and the Earth shall hear the Corn, and the Wine, and the Oil, and they (that is, the Corn and the Wine, and the Oil) shall hear Jezreel. This Gradation may be fitly called an Epitome of Physical Theology, which by a fair Prosopopaeia enumerates all the Causes of the Conservation of Universal Nature, and particularly of Man: See it at large expounded in our Philologia Sacra, Book 1. p. 95.

John 1.1. In the beginning was the Word, and the Word was with God, and God was the Word— this (Word) was in the beginning with God. The true Divinity of Christ, and his distinct Subsistence from the Father, are most fairly expressed by this Gradation. In the third Proposition there is an inversion of the Terms, viz. (God was the Word) for (the word was God.) A like Climax, respecting his Office and Benefits, is subjoined, ver. 4, 5, &c. See more Examples, Joel 1.3, 4. Rom. 5.3, 4, 5. & 8.29, 30. & 10.14, 15. 1 Cor. 11.3. Jam. 14, 15. 2 Pet. 1.5, 6, 7. Matth. 10.40. Rom. 1.30. 1 Cor. 3.23.

4. 〈 in non-Latin alphabet 〉 Anaphora, from 〈 in non-Latin alphabet 〉 refero, to bring back, or rehearse, is when the same word, or more, is repeated in the beginning of divers Clauses or Sentences: as Deut. 28.3. Blessed shalt thou be in the City, and Blessed shalt thou be in the Field, ver. 4. Blessed shall be the Fruit of thy Belly, and the Fruit of thy Ground, and the Fruit of thy Cattle, &c. ver. 5. Blessed shall be thy Basket, &c. ver. 6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. The like Anaphora, respecting the Curses of God upon the wicked and rebellious, we read, ver. 16, 17, 18, 19. This Figure is very frequent in Scripture, take these few places instead of many; Psal. 3.1, 2. Psal. 29.3, 4, 5, &c. Psal. 67.5, 6, 7. Psal. 115.12, 13. Psal. 118.8, 9, 15, 16. Psal. 148.1, 2, 3, &c. Psal. 150.1, 2, 3, &c. Isa. 2.7, 8. Jer. 4.23, 24, 25, 26.— 5.17. — 50.35, 36, 37. — 51.20, 21, 22, 23. Micah. 5.9, 10, 11, 12. & 7.11, 12. Zeph. 1.2, 3. 1 Cor. 13.4, 7, 11. & 12.8, 9, 10. 2 Cor. 11.26. And in the Repetition of Pronouns, and Particles, Psal. 94.5. Rom. 8.35, 38, 39. 2 Cor. 7.11. Phil. 4.8, &c.

5. 〈 in non-Latin alphabet 〉 Epistrophe, Conversion, is a Figure when the same Word or Phrase, is repeated in the end of divers Sentences. Examples of the repetitions of single Words (among which, we reckon the Hebrew Affixes ) are to be read, Deut. 32.10. Ezek. 26.23, 24, 25, 26, 27. Rom. 8.31. 〈 in non-Latin alphabet 〉 ; If God be for us, who can be against us? 2 Cor. 11.22. Are they Hebrews? so am I; are they Israelites? so am I: Are they the Seed of Abraham? so am I, &c. Examples of Phrases, or little Sentences are, Psal. 115.9, 10, 11. where their Help, and their Shield, frequently concludes the Sentence. Psal. 136.1, 2, &c. See Deut. 27.15, &c. Psal. 24.9, 10. Joel 2.26, 27. Ezek. 33.25, 26, 27.— 36.23, 24, 25, &c. Amos 4.6, 8, &c. Hag. 2.8, 9. Lam. 3.41, &c. Mat. 7.22.

6. 〈 in non-Latin alphabet 〉 Symploce, Complication, the word is derived of 〈 in non-Latin alphabet 〉 , to wrap or couple together; and is a Figure, when the same Word or Phrase both begins and ends a Sentence, which joins the two last Figures (viz. Anaphora and Epistrophe) together; Psal. 118.2, 3, 4. Let Israel now say, that his Mercy endureth forever; let the House of Aaron now say, that his Mercy endureth forever, &c. So Psal. 136.1, 2, 3. Jer. 9.23. 1 Cor. 12.4, 5, 6. & 14.15. 2 Cor. 9.6, &c. Psal. 47.6. Rom. 14.8.

7. 〈 in non-Latin alphabet 〉 , Epanalepsis, Resumptio, a taking back, is when the same Word is repeated both in the beginning and end of a Sentence, as Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice: See Psal. 53.2. 2 King. 18.33. 1 Cor. 21.22. 2 Cor. 4.3. 1 Cor. 12.4, 5, 6. & 14.15. 2 Cor. 9.6. Psal. 8.1, 9. & 46.1. ult.

8. 〈 in non-Latin alphabet 〉 Epanados, Regression or turning back, (derived of 〈 in non-Latin alphabet 〉 again, and 〈 in non-Latin alphabet 〉 , an ascending, or climbing, from 〈 in non-Latin alphabet 〉 , upwards, and 〈 in non-Latin alphabet 〉 , a Way, ) is a Figure, when the same word is repeated in the beginning and middle, or in the middle and end, so as that there is an Inversion of them; as Isa. 5.20. Woe unto them who call good evil, and evil good; who put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Ezek. 7.6, 7. Gal. 2.16. 2 Cor. 2.10, 15, 16. John 8.47. Ezek. 36.6. Rom. 7.19. Psal. 114.3, 4, 5, 6. Ezek 32.16. 2 Thess. 2.4, &c.

〈 in non-Latin alphabet 〉 , Polyptoton, in Latin Casuum varietas, a variety of Cases, or the change of the Case or Termination (from 〈 in non-Latin alphabet 〉 variously, and 〈 in non-Latin alphabet 〉 falling, derived from 〈 in non-Latin alphabet 〉 to fall, ) is when words of the same Root, Primitive, or Original, are used in a different Termination with respect to Mood, Tense, Person, Case, Degree, Gender, Number, &c. As, Psal. 68.15, 16. Isa. 24.16. Hos. 10.1. Mich. 2.4. Rom. 2.21, 22, 23. & 4.18. 2 Cor. 9.8. & 10.12. Gal. 2.19, 20. Eph. 1.3, &c. There is an elegant Polyptoton in those Lines of the Learned Picus, Earl of Mirandula.

Gen. 50.24. The Lord when he visiteth, in visiting, will visit you; see Rom. 11.36. Eccles. 12.8. Dan. 2.37. John 3.13. 1 John 3.7. 2 Tim. 3.13. Heb. 6.14. Joh. 17.25. Isa. 19.2, &c.

CHAP. II. Of a Paronomasia.

〈 in non-Latin alphabet 〉 , Paronomasia, Agnomination, or Likeness of Words (of 〈 in non-Latin alphabet 〉 which in Composition, signifies with Alteration, and 〈 in non-Latin alphabet 〉 a Name, or from 〈 in non-Latin alphabet 〉 to change, or allude to a Name or Word) is when by the change of one Letter or Word, the Signification thereof is also changed. This Figure is frequent in the Latin, and is very ornamental, as Nata salo, suscepta solo, patre edita Coelo— ab exordio, ad exodium. — And the native Beauty of it being peculiar to the Original Languages can hardly be shewn in English. There are many in the Hebrew, of the Old; and the Greek of the New Testament, which the Learned may find in Glassius; take however a few English Examples, by which you may judge of the rest; as, Friends turned Fiends. You are like to have a bare gain out of this Bargain. Bolder in a Buttery than in a Battery. — Wine is the Blood of the Vine. — No stumbling but tumbling; Errors will cause Terrors. Scripture-Examples are many, as 2 Cor. 10.3. Though we walk in the Flesh, yet do we not war after the Flesh. 2 Cor. 6.9. As unknown, and yet known; see 2 Cor. 4.8, 9. and Mat. 8.22. Examples in the Hebrew Text are, Isa. 57.6. & 65.12. Gen. 18.27. Exod. 25.27. and 32.18. 1 Sam. 13.7. Psal. 69.30, 31, 32. Isa. 5.7. & 13.6. Joel 1.15. Jer. 1.11, 12. Jer. 48.43. Isa. 24.17. Gen. 9.27. Isa. 65.11. In the Greek Text, Mat. 16.18. Tu es 〈 in non-Latin alphabet 〉 & super hac 〈 in non-Latin alphabet 〉 edificabo Ecclesiam meam, &c. where there is an allusion to the Name of Peter, though Christ speaks of himself; Peter having confessed him to be the Son of the Living 〈1 page duplicate〉 〈1 page duplicate〉 God, 1 Pet. 2.4, 5, 6. which plainly appears by the Context; — As if Christ had said, The Name I give thee is not in vain, for thou hast acted conformable to it, when in thy Confession, thou hast expressed the true Rock, upon which thou (and all Believers) art to be built. Erasmus thus paraphrases it. —

Mat. 11.17. We have piped, and ye have not danced; we have mourned unto you, and ye have not lamented. In the Syriac Tongue in which Christ spake, there is a fair Allusion in those words [Danced, Lamented] for both are of the same Root, and differ only in Conjugation.

CHAP. III. Of Antanaclasis.

AN 〈 in non-Latin alphabet 〉 , Antanaclasis, which signifies Refraction, or Reciprocation, is a Figure when the word is repeated in a different, if not a contrary Signification; Examples in the Hebrew Text are Judge. 15.16. where the same word signifies an Ass, and a Heap. 1 Sam. 1.24. And the Boy was a Boy, (so the Hebrew) that is, as we render it, The Boy was young. See Psal. 141.5. Eccles. 7.7. Psal. 58.9, 10. Isa. 37.18. & 58.10. & 66.3, 4. Jer. 7.18, 19. Jer. 8.4, 14. & 34.17. Ezek. 20.24, 25. & 41.24. Mat. 8.22. Follow me, and suffer the Dead to bury their Dead; — the first [Dead] denotes the wicked, who are spiritually dead in Sin; the second [Dead] such as are naturally dead, or departed from this Life. Mat. 26.29. I will not drink henceforth of this Fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom: Here the first word [Drink] is properly understood; but the latter Metaphorically, denoting their partaking together of the Joys of Heaven. Joh. 1.10. The World was made by him, and the World knew him not: The former [World] notes the whole Universe; the latter, Unbelievers, &c. see Joh. 2.23, 24. and Joh. 4.31, 32, 34. Rom. 2.26, 28, 29. Rom. 3.21, 27. Rom. 7.23. Rom. 9.6. They are not all Israel which are of Israel, that is, all who are born of Israel, according to the Flesh, are not true spiritual Israelites, Rom. 12.13, 14. where there is an Antanaclasis in the Verb 〈 in non-Latin alphabet 〉 . 2 Cor. 11.24. the first [breaking] is taken properly; the second [breaking] Metaphorically, for the Passion of Christ, as Luk. 22.19. See Isa. 38.13, &c. and 1 Cor. 15.28. Mat. 5.19. Whosoever shall break one of these least Commandments, shall be called least in the Kingdom of Heaven: the first (least) expresses the sense of the Pharisees, who esteemed some of the Precepts of Christ amongst the least; — the second (least) alluding to the former, signifies the same with none, or not at all, viz. He shall be none in the Kingdom, or he shall not enter there at all.

Mat. 18.1. The Disciples say unto Jesus, Who is the greatest in the Kingdom of Heaven? V. 4. Christ answers, Whosoever shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven: The first word [greatest] in the sense of the Disciples, signifies him that hath Preeminence over others; the second [greatest] alluding to the former, denotes a Participation of the Kingdom of God, without respect to inferiors; the sense is, whosoever humbles himself, shall enjoy his part in the Kingdom of Heaven.

Mat. 19.16. The Young Man saith unto Christ, Good Master, &c. Ver. 17. Christ answers, Why callest thou me good? there is none good but one, that is God: The first good, denotes any Goodness communicated to the Creature by the Lord, such as may be found in a mere Man (for such the Young Man judged Christ to have;) the latter [good] alluding to the first, expresses the Essential Goodness of God, who is the Fountain and Original of all the Good in the Creature: The sense therefore of the words of Christ, is, Either call me not good, or believe me to be the true God, and 〈 in non-Latin alphabet 〉 God-Man. See Joh. 4.31. Joh. 6.28. Acts 26.28. Sometimes there happens an Ellipsis in this Figure, the latter being understood by the former, as Joel 2.13. Rend your Hearts, and not your Garments; here is a double Proposition: 1. Rend your Hearts. 2. Rend not your Garments, the first is Metaphorical; the other Proper.

CHAP. IV. Of the Figures of a Sentence in Logism.

WHat these are, we have before defined: They are distingush'd thus; (1.) Such as are in Logism, or in a Sentence without Collocution, or talking together. (2.) Such as are in Dialogism, or by way of Dialogue, or mutual Conference.

There are five of the first sort, viz.

I. 〈 in non-Latin alphabet 〉 , Exclamation, is a pathetical Figure, whereby the Speaker expresses the Passion, or vehement Ardor of his Mind, by various Interjections expressed or understood, to move the Affections and Minds of those he speaks to; O! Alas! Behold! are Signs of it; this Figure is made in Scripture:

1. In way of Admiration, Psal. 84.1. How amiable are thy Tabernacles, O Lord of Hosts! Psal. 133.1. Behold, how good, and how pleasant (it is) for Brethren to dwell together in Unity! Rom. 11.33. O the depths of the Riches, and of the Wisdom, and of the Knowledge of God! How unsearchable (are) his Judgments, and his Ways past finding out! see Psal. 8.1. & 144.15.

2. In a way of Wishing or Praying. 1 Chron. 11.17. O that one would give me Drink of the Water of the Well of Bethlehem, which is at the Gate! Psal. 14.7. O that the Salvation of Israel were come out of Zion! See Psal. 42.2. Isa. 64.1. Rom. 7.24. O wretched Man that I am, who shall deliver me from the Body of this Death! See Gal. 5.12. Job 6.8. Psal. 55.6.

3. In Praise. Mat. 15.28. O Woman, great is thy Faith! Mat. 25.21, 23. Well done good and faithful Servant!

4. In a way of Sorrow, and Complaint. Psal. 22.1. Mat. 27.46. My God, my God, why hast thou forsaken me! Isa. 6.5. Woe is me, for I am undone!

5. In way of Commiseration or Pity. Josh. 7.7. Alas! O Lord God, wherefore at all hast thou brought this People over Jordan, to deliver us into the hand of the Amorite, to destroy us! Ezek. 9.8. Ah Lord God, wilt thou destroy all the Residue of Israel, in thy pouring out thy Fury upon Jerusalem! Luke 13.34. Lam. 1.1.

6. In a way of Indignation, Detestation, and Reproof. Isa. 1.4. Woe to the sinful Nation, a People laden with Iniquity, a Seed of Evil-doers, &c! Ezek. 16.23. Woe, woe to thee, saith the Lord God, &c. See Mat. 11.21. & 17.17. Luke 24.25. Jer. 44.4. Acts 13.10. O full of all Subtilty and Mischief, thou Child of the Devil, thou Enemy of all Righteousness, wilt thou not cease to pervert the right ways of the Lord! Acts 7.51. Rom. 9.20.

7. In a way of Joy, and Exultation, as Psal. 57.7. & 135.21. Blessed be the Lord out of Zion, which dwelleth at Jerusalem, Hallelujah, that is, praise ye the Lord: See 1 Cor. 15.55.

8. In a way of Obsecration or Beseeching. Psal. 118.25. Save now, I beseech thee O Lord; O Lord, I beseech thee, send now Prosperity! Rev. 22.20.

9. In a way of Reprehension. Gal. 3.1. O foolish Galatians, who hath bewitched you! &c. See Acts 7.51, 52, &c.

10. In a way of Derision, Mat. 15.29. Of Fear, 1 Tim. 6.11, &c.

Epiphonema ( 〈 in non-Latin alphabet 〉 ) signifies Acclamation, and is wont to be subjoined to an Exclamation, as a certain species of it. It is a little Clause or apt Sentence added after the thing is expounded, exhibiting a certain Emphasis (and 〈 in non-Latin alphabet 〉 ) briefly and concisely, as Psal. 2.12. Psal. 3.8. Mat. 22.14. Luke 10.30. Acts 19.20. Mat. 19.27. Mark 7.37, &c.

II. 〈 in non-Latin alphabet 〉 , Epanorthosis, Correction or Amending, is the Reinforcement of the Clause last uttered, by what follows, or a re-calling of what one said, to correct it. It is stated in a threefold manner;

1. When that which was said is wholly disowned, and corrected by a more apt, more proper, and significant Expression: as Mark 9.24. when the Father of the Child that was possessed with a dumb Spirit, said, Lord, I believe, but recollecting himself and confessing his Infirmity, immediately subjoins, help thou mine Unbelief. Joh. 12.27. Christ prays to be saved from Death, Father, save me from this hour; yet immediately correcting that Prayer, which shows the reality of his human Nature, that prompted him to express himself so, he adds, But for this Cause came I unto this hour (see Mat. 26.29.) Rom. 14.4. Who art thou that judgest another Mans Servant? to his own Master he standeth or falleth: as if he had said, There is but one Lord of all, Christ Jesus: To him he stands, if he be firm in Faith; to him he falls, if he sins, as thou suspectest: He has the Prerogative and Power of judging in himself, but thou hast not, &c. And whereas he had made mention of his Fall, he immediately adds the Correction, He shall be held up, for God is able to make him stand; that is, to clear up all suspicion of Evil.

2. So in those Phrases where the denial of the Affirmative is subjoined, where nevertheless the Denial is rather to be understood comparatively, or respectively, as Joh. 16.32. Ye — shall leave me alone; the Epanorthosis, the Figure we speak of, follows, and yet I am not alone, because the Father is with me: Christ was alone, with respect to Men, but not with respect to God. 1 Cor. 7.10. But to the married I command, — the Correction follows, Yet not I, but the Lord. Both commanded, the Lord principally, as the Sovereign Law-giver, and Paul, as his Servant and Minister. 1 Cor. 15.10. I labored more abundantly than they all; the Apostle subjoins a Correction, lest it should savor of Arrogancy, in ascribing that to himself, which was the work God,— yet not I, but the Grace of God, which was with me. He was set on work by Divine Grace, which was the primary Cause of all his Labor and Success. Gal. 2.20. I live, yet not I, but Christ liveth in me: he speaks of Spiritual Life, which he attributes not to himself, but to Christ the Prince of Life, as the supreme Author and Cause of it: see Gal. 1.6. &c. Prov. 6.16. Rom. 8.34. Gal. 4.9. 2 Tim. 4.8. 1 Joh. 2.2.

3. When a positive and affirmative Antecedent is corrected by the Particle [if] (which is very familiar and frequent in Cicero 's Writings.) as Gal. 3.4. Have ye suffered so many things in vain? if it be yet in vain: As if he had said, Ye have not only suffered in vain, but with Loss and Detriment also, &c.

III. 〈 in non-Latin alphabet 〉 , Aposiopesis, Reticentia, a holding ones Peace, derived from 〈 in non-Latin alphabet 〉 after, and 〈 in non-Latin alphabet 〉 obticeo, to be silent, is, when the course of Speech is so abrupt or broken off, that some part is concealed, or not uttered; yet by that means to aggravate it; This is used in Scripture;

1. In Promising, as 2 Sam. 5.8. Whosoever smiteth the Jebusite — we are to understand (he shall be Chief and Captain,) as 1 Chron. 11.6. see 1 Chron. 4.10. Luk. 13.9. And if it bear Fruit; you must understand (well, or 'tis well) which is not in the Greek, but supplied in our English Bible.

2. In Commination, Gen. 3.22. And now lest he put forth his hand, and take also of the Tree of Life, and eat, and live forever. In these words of the Lord, being angry with Man for his Sin, and violation of the Divine Law, we must by an Aposiopesis, understand what is omitted, viz. I will drive him out of the Garden, and forbid him my Presence, which was done, as the next words declare. See Ezek. 34.8. with ver. 10. Gen. 20.3. Behold thou art a dead Man, for the Woman which thou hast taken away; that is, if thou dost not restore her, as is gathered from Verse 7. See Gen. 25.22.

3. In Complaint, Psal. 6.3. My Soul is also sore vext; but thou O Lord, how long? that is, wilt thou be averse to me, or delay Help. Luke 19.42. If thou hadst known, even thou, at least in this thy day, the things unto thy Peace, so the Greek, we are to understand (which belong) unto thy Peace.

4. In swearing, this Figure is frequently used, 1 Sam. 3.14. Psal. 89.35. Isa. 14.24. & 62.8, &c.

IV. 〈 in non-Latin alphabet 〉 , Apostrophe, Aversion, or turning away, is a breaking off the course of Speech, and a sudden diverting it to some new Person, or thing. This is made;

1. To God, Neh. 4.4. in the middle of his Discourse of the re-building of the City, Nehemiah converts his Speech to God, Hear, O our God, for we are despised, &c. See another Example, Chap. 6.9. Psal. 33. the Psalmist in the third Person speaks of God, and his Works and Attributes, concluding Verse 22 with an Apostrophe, directed to God, Let thy Mercy O Lord be upon us, according as we hoped in thee: so Psal. 82.8. Psal. 109.21. Jer. 11.18. and elsewhere frequently.

2. To Men, whether living or dead, 2 Sam. 1.24. to the Daughters of Israel; and ver. 26. in that lamenting Epicedium of David, there is a passionate Apostrophe, to dead Jonathan: see 2 Sam. 7.23. where there is an Emphatical Apostrophe of God, to the People of Israel, Psal. 2.10, 11, 12. Esa. 7.14. Psal. 6.8. & 103.24. Esa. 1.5. Jer. 5.10. Rom. 11.13. Sometimes this Apostrophe is directed to some second Person, yet uncertain who it is, which by a Synecdoche of the species denotes anybody, Psal. 27.14.— 34.11, 13. Rom. 2.17.— 9.19, 20.— 12.20,— 13.3.14.4, 10. 1 Cor. 7.16. Gal. 4.7.— 6.1. Sometimes to whole Cities, by which their Inhabitants are Metonimically to be understood, as Mat. 11.21, 23. And to a Mans own Soul, Psal. 42.5, 11. Why art thou cast down, O my Soul? Psal. 43.5. Psal. 103.1, &c. 104.1.— 146.1, &c.

Note that an Imperative, Commanding, or Exhortatory Apostrophe is frequently Indicative and Vaticinatory or Prophetical, that is, such things as are to come to pass, are foretold by the Prophets in the form of commanding, Esa. 6.9, 10. (see Mat: 13.14. Act. 28.26, 27.) Esa. 47.1, 5. & 23.16. Take an Harp, go about the City thou Harlot that hast been forgotten; upon which Musculus thus comments,

3. To Brutes, or things wanting Reason, Joel 2.12. Be not afraid ye Beasts of the Field; for the Pastures of the Wilderness do spring, &c. See Psal. 148.10.

4. To things mute and altogether void of sense, where, by a Prosopopoeia, a Person is attributed to them; 2 Sam. 1.21. Ye Mountains of Gilboa, let there be no Dew, neither let there Rain be upon you, nor Fields of Offerings, because the Shield of Saul was cast away there, upon which place, Brenz says excellently,

In Specie, an Apostrophe is directed sometimes to the Heavens and the Earth; Deut. 32.1. Esa. 1.2. Jer. 2.12, 13. & 22.29. upon which Arias Montanus in libro Joseph. Cap. 6. says, Coeli aliquando testes adeo appellari solent, &c.

Jerome in his Commentary on Isa. 1.2. says, Quia per Moisen Testes vocaverat Dominus Coelum & Terram, &c.

V. 〈 in non-Latin alphabet 〉 , Prosopopoeia, (signifying the feigning of a Person) is when an inanimate thing is introduced, as speaking like a rational Person. This Prosopopooeia we have treated of in the first Volume, Book 1. p. 92. among Metaphors, but that differs from this Figure, (1.) With respect to Subject, for that relates only to certain things inanimate, which are not Persons; whereas these concern Men also. (2.) With respect to the Predicate and Attributes: For in that, such Attributes of all kinds, from animate things, chiefly Men, as are translated to inanimate things, are treated of; but in this what relates only to Speech, and when mention is made in that of Speech, attributed to inanimate Creatures, there is regard had only to its Action or Act; but in this, there is respect to the formality of Speech, or Words actually pronounced, &c.

Some distinguish this Figure into Imperfect and Perfect; the Imperfect they call that whereby the Speech of another is lightly and obliquely represented; or when one gives a short Narrative or Exposition of what another person spoke. The Perfect is, when the proper Person is wholly laid aside, and another Person or Thing is introduced as speaking; or when the very formal words of the Person introduced are recited, which from Plato and Aristotle, de Poetis, is called 〈 in non-Latin alphabet 〉 , or Imitation: In the Sacred Scripture either the true Person is introduced as speaking, or an inanimate thing; the first is done openly or covertly: Openly as when the Verb of saying is premised, and a clear Intimation given that another Person speaks. Covertly, when the Verb of saying is omitted; in an Apert Prosopopoeia, the Speech is uttered of the thing itself; or else feigned and framed to signify another thing: the former is either good and true, or false and evil. Examples of these in order.

1. A good and true Speech is proposed by the sacred Writers, whenever the Words of God himself, and our Savior Christ, or of Angels and good Men are expressed: Psal. 2.7, 8, 9. The Lord said unto me, Thou art my Son, this day have I begotten thee. Ask of me and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession. Thou shalt break them with a Rod of Iron; thou shalt break them in pieces like a Potters Vessel. Psal. 50.16. But unto the wicked, God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy Mouth? Verse 17. Seeing thou hatest Instruction, &c. Isa. 66.1. Thus saith the Lord, the Heaven is my Throne, and the Earth is my Footstool. And so very frequently the Prophets introduce God himself speaking, not only that their Speech may have the greater Authority by it, but chiefly because (as 2 Pet. 1.21.) The Prophecy came not in old time by the Will of Man; but holy Men of God spake as they were moved by the Holy Ghost: 'It is therefore doubtful, whether (speaking accurately) this kind of Speech belongs to this kind of Rhetorical Prosopopoeia; because God is the real Author of the Scripture, and immediately both spoke and writ it by the Prophets, who were his Ministers and Amanuenses; Men do not introduce God as speaking, but God moves them by Inspiration to represent him; see Heb. 1.1.

As for the Speech of Angels and good Men, we need not produce Examples, the Scriptures are full of them; in reading of which we are carefully to heed the 〈 in non-Latin alphabet 〉 , or Circumstances of every Text, and the Speaker, that the Fallacy of Composition and Division may be avoided. Jer. 26.17, 18, 19. the Elders of Judea are introduced, as speaking for Jeremiah; but if any will attribute to them, Ver. 20, 21, 22, 23. he goes against their words, and the scope of the Prophetical Text: For these Verses have a coherence with the last, and continue the historical Relation of the Execution of the Sentence, and the deliverance of Jeremiah by a Just Judgment from the lawless Violence of the King, the Example of which is contained in those four Verses; on the contrary, the words of Paul, Act. 19.4, 5. are to be joined together to prevent Error.

2. A false and evil Speech is proposed, when the Devil and wicked Men are introduced as speaking; Psal. 3.2. Many there be which say of my Soul, There is no help for him in his God. Psal, 12.4. Who have said, With our Tongue will we prevail; our Lips are our own; Who is Lord over us? Isa. 14.13. For thou hast said in thy Heart, I will ascend into Heaven; I will exalt my Throne above the Stars of God, &c. Mat. 23.16. Woe unto you ye blind Guides, which say, Whosoever shall swear by the Temple, it is nothing; but whosoever shall swear by the Gold of the Temple, he is a Debtor, &c. Of this kind of Speech we will give some useful Observations.

1. An Historical Narration, altho most true, yet all things therein said, are not believed to [Observ. 1] be true. — For when a Canonical Writer treats of a thing, and speaks of what is falsely or foolishly done or said by another, he does not approve of it, but only relates it: The things in Scripture are of two sorts,— some are 〈 in non-Latin alphabet 〉 , by way of narrative, or recital; and some 〈 in non-Latin alphabet 〉 , by way of Assertion, and Approbation; things related of the latter kind are always true; but not of the former. Here likewise we must distinguish between the History itself, and the Speech introduced by him that speaks; the first is always true, the latter not, &c.

2. When the wicked or false Speech of another is related, a true Sentence, [Observ. 2] or Word of the holy Spirit is intermix'd, as 1 Kings 21.10. the words of Jezebel, writing to the Citizens of Jezreel are thus related; Set two Men, Sons of Belial, before him, to bear witness against him, &c. the words (Sons of Belial) are not Jezebel 's, who would fain destroy Naboth by a color and pretext of Right and Justice; but they are the words of the holy Spirit, which Exegetically and according to Truth, describe those suborn'd Wretches that would testify against the innocent, as Ver. 13, &c. Isa. 28.15. Because ye have said, We have made a Covenant with Death, and with Hell, are we at Agreement; when the overflowing Scourge shall pass through, it shall not come unto us, for we have made Lies our Refuge, and under Falsehood have we hid ourselves. It was not they that called it Lies and Falsehood, but the Prophet so entitles their Hope. The words of the false Prophets are hereby to be understood, who lyingly advised them to hope well: Isa. 30.10. Which say to the Seers, see not; and unto the Prophets, prophesy not unto us right things; speak unto us smooth things, prophesy Deceits: It is not those Unbelievers, but the holy Spirit that calls those Visions which they sought for, Delusions, for such indeed they were, &c. Brenz upon Isa. 44. thus speaks of this Scripture-way of Expression, and brings more Examples.

[Observ. 3] 3. Yet all things, which the Devil and wicked Men are said to speak, are not in themselves evil and false, altho pronounced with a fallacious and fraudulent Intention— this may be seen in the words of unclean Spirits; Mar. 1.24. I know thee who thou art, the holy One of God: See Luke 4.34. Acts 16.16, 17. In the words of Caiaphas the Jewish High Priest, John 11.49, 50, &c.

Whatsoever is related in Scripture, may be reduced to these four ways, viz.

• When good Things are well spoken.
• When evil Things are ill spoken.
• When good Things are ill spoken.
• When evil Things are well spoken.

1. Good Things are well spoken, when righteous and holy Things are well preached; as Mat. 3.2. Repent, for the Kingdom of Heaven is at hand.

2. Evil Things are ill spoken, when a perverse or wicked Action is persuaded to; as Job 2.9. Curse God, and die.

3. Good Things are ill spoken, when something is not pronounced with a right Mind and Understanding; as Joh. 9.28. the Pharis • es say to the blind Man that had his Sight restored,— Thou art his Disciple; which was true; but they spoke it maliciously, and by way of Contempt. Joh. 11.49, 50. It is expedient for us that one Man should die for the People, that the whole Nation perish not: This was good (yea the greatest Good in the World) but he spoke it out of spite to Christ, and a greediness to destroy him, without any respect to the Grace of Redemption, of which he was ignorant.

4. Evil Things are said well, when by the Mouth of the Speaker Vice is expressed so, as to condemn and confute it.

3. Speeches prudently feigned and composed to signify another thing, are to be read in Scripture- Parables, especially the Writings of the Evangelists, which shall be treated of at large in this Work, in the Chapter of Parables, to which we refer you. To this belongs when a Speech is attributed to persons, to be a sign of the very state of Things, and is figured as the thing signified by that Speech; as is intimated, Isa. 3.6. When a Man shall take hold of his Brother, of the House of his Father, (saying) Thou hast clothing, be thou our Ruler, and let this Ruin be under thy hand: Ver. 7. In that day shall he swear, saying, I will not be a Healer; for in my House is neither Bread nor Cloathing; make me not a Ruler of the People: The rareness or fewness of Governors capable to exercise that Dignity, is denoted in this Dialogism, or feigned Speech: Isa. 4.1. And in that day seven Women shall take hold of one Man, saying, We will eat our own Bread, and wear our own Apparel, only let us be called by thy Name, to take away our Reproach. — This is a Prophecy of the want of Men, because of the frequent Slaughters that were to come, and the Desolation of Women. See other Examples, Mat. 23.39. with 21.15, 16.

4. A Covert Prosopopoeia, when the Verb of saying is omitted, called 〈 in non-Latin alphabet 〉 , (or Imitation ) 'tis either simple or connex; the simple are such as are without Collocution: Isa. 21.3. Therefore are my Loins filled with pain, Pangs have taken hold of me, as the Pangs of a Woman that travelleth; I was bowed down at the hearing of it, I was dismayed at the seeing of it: Ver. 4. My Heart wandereth, Horror affrights me, he hath made my amiable Night terrible, (so the Hebrew.) After that Divine Oracle which foretells the Destruction of Babylon by the Medes and Persians, this Mimesis of the King of Babylon is subjoined, by which he expresses his Anxiety and Terror, as if the thing was then a doing: You may find the fulfilling of this described, Dan. 5.6, 9, 10, 30. Other Examples you may read, Jer. 49.10, 11, 14. Psal. 2.3. Psal. 82.8, 9. & 89.3. Eccles. 4.8. Prov. 23.35. Isa. 14.16. & 22.13. & 33.18. & 56.12. & 58.3. Jer. 3.17. & 6.4, 5, 6. & 8.14. & 11.19. & 20.10. & 30.17. & 31.3. Lam. 3.42. & 2 15. Micah 2.11. Acts 1.4, 5. & 15.5. & 17.3. 1 Cor. 15.32. Col. 2.21, &c.

5. There is a connex Mimesis in a Dialogism, or the Discourse of two or more; as Psal. 118.19, &c. which is an eminent Example of this, and is thus expounded by Junius, Parall. 1, 37.

To this we may refer the whole Book of Canticles, which is a continued Dialogism, or Dialogue; and the 63 Chapter of Isaiah, wherein there is a Conference between Christ and his Church, respecting the glorious Triumph of Christ over Death and Suffering, manifested in his Resurrection. See also Jer. 47.6, 7. [So much of the speaking of a real Person.]

6. Speech is also attributed to a mute or inanimate thing: as Judges 9.8. and the following Verses, where Trees are represented as Persons, speaking and reasoning amongst themselves in the Parable of Jotham; as also 2 Kings 14.9. By the same Reason, Speech, or certain Words are attributed to Destruction and Death, Job 28.22. to Fir-trees, Isa. 14.8. to the Dead, Verse 10. See Ezek. 32.21. to the Righteousness of Faith, Rom. 10.6, 7, 8. See also Rom. 9.20. 1 Corinth. 12.15, 16, &c. some refer hither, Prov. 1.20, &c. and 8.1, &c. to Chap. 9.7. where Wisdom, commending itself, and inviting Men to partake of it, is introduced. But the soundest Divines do rightly understand Christ by this Wisdom; which Chap. 1.20. & 9.1. is called 〈 in non-Latin alphabet 〉 , in the Plural by way of Excellency; as if it were said, He is the very Wisdom of the most wise God, and the very Author of it. Chap. 8.14. he attributes Counsel, Strength, and Prudence to himself, Ver. 17. and to love them that love him; Ver. 24, 25. that he was brought forth before the Depths, &c. Ver. 22, 27, 30. That he was Existent before the Creation of the World. Ver. 23. Anointed, or set up from everlasting, viz. to be a King and Governor. Ver. 30. Sporting always before him, viz. the Father, — All which, and other things there written, must of necessity be attributed to a true Person: See Matth. 11.19. Luke 7.35. & 11.49. (as also Matth. 23.34.) 1 Cor. 1.24, 30. Collos. 2.3. Therefore this Prosopopoeia is to be referred to the first Class, not to this latter.

CHAP. V. Of an 〈 in non-Latin alphabet 〉 , (Erotesis) or Interrogation.

TO the foregoing five, we may add this Figure in Logism, viz. 〈 in non-Latin alphabet 〉 , which signifies Interrogation, or asking a Question; which because it is peculiar to the Idioms of the Hebrew and Greek, of the Old and New Testatment; we will briefly and particularly treat of, (1.) With respect to its Force, Energy, or peculiar Emphasis, (2.) With reference to its use. The first we will consider according to the order of Interrogative Words.

The Interogative Particle [Who] besides its ordinary Grammatical Signification, which simply denotes asking, (Psal. 15.1. & 24.3. Isa. 42.24. & 63.1, &c. ) sometimes signifies an absolute Negative, when the Speech is of Persons; as Psal. 94.16. Who will rise up for me against the Evil-doers? or, who will stand up for me against the workers of Iniquity? as if he had said, No Man can help me; so have I been dealt withal: It is only God can relieve me, as ver. 17. Psal. 106.2. Who can utter the mighty Acts of the Lord? who can show forth his Praise? that is, None can do it; yet Psal. 9.14. David says, That I may show forth all thy Praise in the Gates of the Daughter of Zion: which Text R. Kimhi thus reconciles; viz. In the former Text we are to understand the Praise of God, with reference to those great things which he had done for his People in general: In the latter, what he had done for David in particular. We may add, that the first place may be meant of the most perfect Praise of Jehovah, in the celebrating of which, no Proportion can be stated so as to correspond with it: The latter, an earnest endeavor to return Thanks and Praise to the very utmost of human Faculty: See Psal. 40.5. Psal. 113.5. Who is like unto the Lord our God? that is, there is none amongst Men, who can so really condole your Case, and so mightily help you; for God was, and is, both willing and able. He speaks here of a Divine Grace, Aid, and Help: There is his gracious Encouragement given for our Hope in the next Verses.

Isa. 58.3. Who can declare his Generation? that is, none can, because he is eternal. Heb. 1.5. For unto which of the Angels said he at any time, Thou art my Son, &c. Ver. 13. But to which of the Angels said he at any time, Sit on my Right-hand, &c. That is, he never said so to any of the Angels: See Isa. 40.13, 14. Luke 14.5. John 8.46. Rom. 8.31, 33, 34, 35. & 11.34, 35. 1 Cor. 9.7, &c.

Sometimes it does not absolutely deny, but restrictively, so that the Particle quis, who, is put for quotusquis{que} how many, which denotes fewness, or paucity; as Psal. 90.11. Who knoweth the power of thine Anger? that is, they are indeed but few, to wit, the Servants of the Lord; as Ver. 13, 16. Isa. 53.1. Hosea 14.10, &c. Sometimes it denotes the Difficulty of the Question asked: 1 Sam. 2.25. If a Man sin against the Lord, who shall intercede for him? That is, how difficult is it to appease the Lord, when he is angry for our Sins? Prov. 31.10. Who can find a Woman of Strength? (or Activity, viz. a virtuous Woman?) this does not signify that such are nowhere to be found, but that they are rare: See Mat. 19.25, 26. Mark 10.26. with ver. 23, &c.

The Interrogative [an, nunquid, whether] besides its common Signification, which simply and affirmatively asks a Question; Gen. 18.21. Numb. 13.19. Rom. 3.3, 5, 6, &c. sometimes denotes an absolute Negation, as Gen. 18.14. Whether is there anything too hard for the Lord? that is, there is nothing too hard for him: Ver. 17. Whether shall I hide from Abraham the thing I am about to do? that is, I will not hide it from him; Gen. 30.2. Whether am I in God's stead, who hath withheld from thee the Fruit of the Womb? as if he had said, Can I arrogate that to myself, which is the Work of God? (that is, I can by no means do it) He made thee barren, and he only can make thee fruitful. See Gen. 50.19. Job 40.20, &c. Joel 1.2, &c.

On the contrary, a Negative Interrogative, as [is not] is to be understood affirmatively, as Gen. 13.9. Is not the whole Land before thee? that is, the whole Land is before thee; Gen. 37.13. And Israel said unto Joseph, Do not thy Brethren feed (the Flock) in Shechem? that is, they do so: Exod. 4.14. Is not Aaron the Levite thy Brother, whom I know to be eloquent? that is, I know that he is so: See Deut. 11.30. Josh. 10.13. Ruth. 2.9. & 3.1. 1 Chron. 21.17. (see 2 Sam. 24.17.) Job 7.1. Psal. 56.8, 13 Eccles. 6.6. Isa. 50.2. (with 59.1.) Jer. 23.24. Joel 1.16. Amos 2.11. & 5.20. Obad. 5.8, 9. Jonah. 4.11. Mat. 7.22. Mark 12.24. (see Mat. 22.29.) Joh. 4.35. & 6.70. & 11.9. 1 Cor. 10.16. Heb. 1.14, &c.

We are specially to note, that there are some Places, which affirmatively ask, in which there is an affirmative Sense, or in which the Negative Particle (No) is to be understood; as 2 Sam. 15.27. The King said unto Zadok the Priest (art not) thou a Seer? that is, thou dost perfectly see how things go; see Ezek. 8.6. 1 Sam. 2.27. 1 Kings 16.31. Jer. 31.20. & 23.23.

The Interrogative [ 〈 in non-Latin alphabet 〉 , quomodo, how, ] sometimes absolutely denies; Exod. 6. 12, 30. Deut. 7.17. Judge. 16.15. Psal. 73.11. & 137.4. Mat. 12.26, 34. & 23.33. Mark 4.13. Luke 6.42. Rom. 10 14, 15. 1 Cor. 14.7, 9, 16. 1 Tim. 3.5. Heb. 2.3, &c.

[ Why, wherefore, 〈 in non-Latin alphabet 〉 ,] is often put for Prohibition; Gen. 27.45. Why should I be deprived of you both in one day? that is, let me not be deprived of both: 1 Sam. 19.17. Why should I kill thee? that is, let me not kill thee: See 2 Sam. 2.22. 2 Chron. 25.16. Psal. 79.10. Eccles. 5.5. & 7.17, 18. Jer. 27.13, 17. & 40.5. Ezek. 33.11. Dan. 1.10, &c.

The use of Interrogations is various, and almost serves every Affection: There is,

1. An Interrogation, which denotes Absurdity in a way of exploding it; as Joh. 3.4. How can a Man be born when he is old? can he enter the second time into his Mother's Womb? as if he had said, This is absurd, and in my Judgment, cannot be; Joh. 6.52. How can this Man give us his Flesh to eat? as if he had said, This is most absurd: See Ver. 60. and Chap. 12.34.

2. Admiration, Gen. 17.17. Shall a Child be born unto him that is an hundred Years old! and shall Sarah that is ninety Years old bear! This is an Interrogation, admiring the Divine Power, and comparing it with his own and his Wives Impotency; as Rom. 4.19, 21. More Examples, see Gen. 27.20. & 42.28. Cant. 3.6. Psal. 133.1. Isa. 1.21. & 63.1. Ezek. 16.30. Mat. 21.20. Mark 6.37.

3. Affirmation, of which we have given Examples in the foregoing Pages.

4. Demonstration of a certain Subject, of which something is affirmed or predicated, Ezek. 8.6. Son of Man, seest thou what they do? as if he had said, Behold, thou art 〈 in non-Latin alphabet 〉 , a Spectator, or Witness of their Impiety, Idolatry, and Abomination. Mat. 11.7, 8, 9. there are certain Interrogations proposed by our Savior, the scope of which is to show who John was, and in his Commendation to affirm or deny some things. And sometimes in this manner the Question and Answer are joined; both which are equipollent to a connexive Enunciation, whose Antecedent is taken from the Question, and the Consequent from the Answer: as Psal. 25.12. What Man is he that feareth the Lord? him shall he teach in the way that he shall choose. Ver. 13. His Soul shall lodge in Goodness, and his Seed shall inherit the Earth: that is, these things shall be conferred on him that fears the Lord: So Psal. 34.12, 13. Psal. 107.43. Jer. 9.12. Hos. 14.10. See also Prov. 22.29. with 29.20.

5. In a matter of Doubt; Gen. 18.12. Therefore Sarah laughed within herself, saying, After I am waxed old, shall I have Pleasure? these words denote diffidence and doubt, and the unlikelihood in her Judgment of what was promised, as the following words of the Lord manifest. Rom. 10.6. But the Righteousness which is of Faith, speaketh on this wise, Say not in thy Heart, who shall ascend into Heaven? Ver. 7. Who shall descend into the Deep (or Abiss? ) These Interrogations of Doubt, are brought to denote the uncertainty of self -Righteousness, which Righteousness by Faith wholly takes away; consult the next Chapter.

6. Exaltation and Extenuation. Rab. Kimhi in his Comment on Jer. 22.23. says, that the Interrogative Particle 〈 in non-Latin alphabet 〉 ( quid vel quam, what, or how,) is used in a double Signification, viz. to exalt a thing, as Psal. 31.19. O how great is thy Goodness? Psal. 139.17. How precious also are thy Thoughts unto me, O God? Or to extenuate a thing, as Psal. 8.4. What is Man, that thou art mindful of him? that is, how inconsiderable, and unworthy is he of thy Grace and Favor? So Psal. 144.3. See also Isa. 2.11, to 22. with Psal. 146.3, 4. 1 Sam. 9.21. 2 Sam. 7.18. Gen. 23.15. Exod. 3.11. 1 Kings 9.13, &c.

7. Expostulation, Accusation or chiding.] Gen. 12.18. Pharaoh chid Abram, What (is) this (that) thou hast done unto me? why didst thou not tell me that she was thy Wife? Ver. 19. Why saidst thou, She is my Sister? So Gen. 31.26, 27, 30. & 44.4, 15. Other Examples are, Psal. 11.1. Psal. 50.16. Isa. 5.4. & 58.3. Ezek. 12.22. Dan. 3.14, &c.

8. Indignation ] as Psal. 2.1. Why do the Heathen rage, and the People meditate vain things? That these are words of Indignation, appears, Ver. 5. Mat. 17.17. O faithless and perverse Generation, how long shall I be with you? how long shall I suffer you? this was an Apostrophe to the Apostles by way of Indignation, as appears from Ver. 10.

9. By way of Insultation and Irony,] as Psal. 42.3. While they continually say unto me, Where is thy God? So Psal. 79.10, &c. More Examples see Jer. 22.23. & 23.33. with Ver. 36. Joh. 18.38.

10. By way of Lamentation, ] as Psal. 3.1. Lord, how are they increased that trouble me? (or, Lord, how numerous are my Enemies?) Psal. 22.1. Lam. 2.20. Psal. 77.7, 8, 9. Hab. 1.17.

11. By way of Commiseration or Pity, ] as Lam. 1.1. How doth the City sit solitary that was full of People, &c. Lam. 2.1. How hath the Lord covered the Daughter of Zion with a Cloud in his Anger? &c. so frequently in the Lamenations.

12. By way of Negation, concerning which we refer you where we have spoke a little before of the Emphasis of an Interrogation.

13. By way of Wishing,] as 2 Sam. 23.15. Who will make me drink of the Water of the Well of Bethlehem? That is, O that somebody would make drink: See Rom. 7.24.

14. By way of Prohibition, or Disswasion from a thing, of which you may see the fourth and fifth Paragraphs before going.

15. By way of Rejection or Refusing,] as Numb. 23.8. How shall I curse him, whom God hath not cursed? and how shall I defy (or detest,) him whom the Lord hath not defied (or detested?) As if he had said,— I neither can, nor dare do this thing; see Judge. 11.12. 2 Sam. 16.10. 1 Kings 17.18. 2 Kings 3.13. Hosea 14.9. Joel 3.9. Matth. 8.29. Mark 5.7. Luke 8.28. Joh. 2.4.

CHAP. VI. Of the Figures of a Sentence in Dialogism.

FIgures in a Dialogism, of which we have given a Description before, are five in Number, which we will briefly expound and illustrate with Examples; as,

1. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Doubting or Deliberation, is a Figure when we deliberate, or reason with ourselves, what we ought to say or do; as Psal. 139.7. Whither shall I go from thy Spirit? or, whither shall I fly from thy Face (or Presence)? &c. See the four following Verses. Other Examples are, Lam. 2.13. Luke 16.3, 4. 1 Cor. 11.22. Phil. 1.22, 23, 24. Rom. 7.24, 25, &c.

2. 〈 in non-Latin alphabet 〉 , Anacoenosis (which signifies Communication, or an imparting of a thing to another) is a Figure, when we deliberate or consult with those things, with whom we argue for, or against; as Isa. 5.3, 4. Now therefore, O Inhabitants of Jerusalem, and Men of Israel, judge I pray you, betwixt me and my Vineyard, &c. so Luk. 11.19. Acts 4.19. 1 Cor. 4.21. & 10.15, 16. & 11.13, 14. Gal. 3.1, 2, 5. & 4.21, &c.

3. 〈 in non-Latin alphabet 〉 , Occupation, is when that which may be objected, is anticipated and avoided:— this is done either covertly, or tacitly; or open and plainly. Of the first sort we reckon, when the Objection is not mentioned, but only the Answer; Rom. 9.6. It cannot be that the Word of God should take no Effect; for they are not all Israelites, that are of Israel (so the Greek:) This obviates an Objection, viz. If Israel be rejected, the Word of God will be ineffectual; I will be thy God, and the God of thy Seed, &c. An open or plain Prolepsis, is when the Objection is stated and answered: this is often joined with a Prosopopoeia, — the parts of this are 〈 in non-Latin alphabet 〉 , Hypophora, and 〈 in non-Latin alphabet 〉 , Anthupophora: The first is the Adversaries Reason, or Objection; the latter, the Solution or Confutation of it. Examples are, Isa. 49.14. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me: The Answer of this Objection follows, Ver. 15. Can a Woman forget her sucking Child, &c. See also Mat. 3.9. Rom. 3.1, 2, 3, 4, 27, 29, 31. & 4.1, 2, 3. & 6.1, 2. & 7.7. & 9.14, 19, 20. & 10.18, 19. & 11.1, 11, 19, 20. 1 Cor. 15.35, 36, &c.

4. 〈 in non-Latin alphabet 〉 , Permission, is when we seriously or ironically permit or grant a thing, and yet object the Inconveniency or Unreasonableness of it: Examples of a serious Epitrope are, Rom. 2.17. Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, ver. 18. And knowest his Will, &c. as if he had said, I grant it is so; but why is thy Conversation so disagreeable to that outward Profession? Ver. 20. and the following Verses show this to be the meaning. See also Rom. 9.4, 5. Gal. 4.15, 16.

An Ironical Epitrope is, when we seem to grant a thing, which is indeed a Prohibition of the contrary. Of this Illyricus says, Clave Script. Part. 2. Col. 302.

5. 〈 in non-Latin alphabet 〉 , Synchoresis, Concession, is when a certain Saying is granted, yet withal declared to be unprofitable or of no advantage; James 2.19. Thou believest that there is one God, thou dost well; the Devils also believe and tremble. See Rom. 11.19, 20, &c. 1 Cor. 4.8. 2 Cor. 10.1, 2, 11. & 12.16, &c.

CHAP. VII. Of other Schemes of Sentences and Amplifications.