A Key to Open Scripture Metaphors

Metaphors taken from God.

AS sometimes from his Name, sometimes from his Actions. His Hebrew Name 〈 in non-Latin alphabet 〉 Elohim, when taken properly, belongs to none but the only true and Eternal God, and because it is of the plural number it intimates the Mystery of a plurality of persons in one most simple Deity. See Gram. Sacr: p. 87, 376. But metaphorically this Name is attributed to Creatures also, As,

1. To [ Angels ] who are endued with more eminent power, and more abundant happiness, then any other Creatures, as Psal. 8.5. Thou hast made him a little lower then ( Elohim) the Angels, as the Chaldee. the 70. Interpreters, Pagninus, and our Translation render it; But we have a most certain interpreter, Heb. 2.7. viz. the Apostle who expressly quoting this text says, but thou hast made him a little lower, 〈 in non-Latin alphabet 〉 , (ti par Angelous) than the Angels, see ver. 9. Where the same is repeated — In both places it is spoke of Christ, with respect to his state of humiliation, an evident specimen is the Angels comforting him in his Agony in the Garden, Luke 22.43. So Psal. 86.8. and 97.7, 9. where the word, Elohim, is put for Angels, as it expressly appears, Heb. 1.6. The meaning is, that there is no power so sublime but must be subject to the sovereignty of Christ's Kingdom.

2. To Men of eminent dignity, and his substitutes on Earth by whom God Governs, Judges, Informs, and Helps men, as if he had metaphorically called them Divine men. Gen. 6.2. The Sons of God saw the Daughters of men, &c. The Chaldee. renders it, Sons of great men, or grandees; Pagninus, the Sons of Princes— Brenz in his Comment. upon the place thus expounds it. The Sons of God, are the principal Sons and Heroes of the Patriarchs, in whose hands because of the right of primogeniture and other gifts of God, the chief authority was lodged and who in Doctrine and example, ought to go before others, as the Princes and heads of the People, as Judges and Princes are in other places of Scripture called God's. But the Daughters of Men were either women of the Families of the Canaanites, or without difference any Maids or Women of the common and vulgar sort, that you may understand that the Princes, who ought to be an honest example for others, look to themselves at their pleasure, any that they met and liked what ever they were, whether Kinswomen, or such as were of Affinity to them, whether Honest or Dishonest. These things were wickedly done, for here was a neglect of Consanguinity, which the Law of Nature commands, contempt of Parents and Superiors, and an indulgence of Polygamy, (or having many wives) and rash and causeless Divorces, &c.

Exod. 4, 16. He shall be to thee a Mouth, and thou shalt be to him a God (we translate instead of a Mouth, and instead of a God ) the Chaldee. renders it for a Prince or Captain, that is, thou shalt be his chief Magistrate, telling him what he shall say to the People. So God speaks to Moses, Exod. 7.1. See I have made thee a God unto Pharaoh, the explication follows, ver. 2. Thou shalt speak all that I command thee, and Aaron thy Brother shall speak unto Pharaoh. Moses is called a God because of the Commission or Embassy he had, to perform in those wonderful works before Pharaoh — So Judges are (in the Hebrew) called God's, Exod. 21.6. and 22.8, 9, 28. So 1 Sam. 28.13. That spectrum or apparition in the likeness of Samuel, is so called, Psal 82.1. He judgeth among the God's, that is, among the Judges. See ver. 6. I have said ye are God's, from which Christ argues, John 10.34, 35, 36. that he was much more the Son of God. See Psal. 138.1, 4. Psal. 119.46. I will speak of thy Testimony before Kings and be not ashamed: which Kings are elsewhere called God's, &c.

It is also attributed to [ Idols] Exod. 23.24. Esa. 36.18. But 'tis by a Metonymy of the Adjunct, by which the opinion of men is put for the thing itself, as chap. 4. before-going. For Idols are really things of no value, as Lev. 19.4. Psal. 97.7. Esa. 10.10. and 19.3. Yea, no God's, 2 Chron. 13.9. (1 Cor. 8.4. an Idol is nothing in the World) but they are Worshipped by Idolaters as God's, or at best by them they pretend to Worship God. Hence they are called God's with the addition of another word, as Exod. 20.3. Strange God's, Deut. 5.7. Josh. 23.16. God's besides the Lord, Exod. 22.20. Molten God's, Lev. 19.14. New God's, Judge. 5.8.

The Greek name of God is 〈 in non-Latin alphabet 〉 , ( Theos ) which is metaphorically ascribed to the Devil, 2 Cor. 4.4. The God of this World hath blinded the minds of them which believe not, &c. For as the the true God administers the Kingdom of Grace to such as believe in him, and is by them religiously Worshipped: So Satan infuses his malignity into unbelievers, Eph. 2.2, 3.) who obey his Will, Command, and Seduction. Upon which Erasmus in his Annotations says thus— The Devil is not really a God, but he is so to them, who prefer him before Christ, just as to covetous men their Money or Mammon is a God, and to their Heirs their Luxury is a God, and (homo homini Deus) a man is a God to a man, as the proverb runs. And in his paraphrase— Whatsoever any person hearkens to, (obeys or prefers) before or more then God, makes that his God.

This name is also attributed to the Belly, Phil. 3.19. Whose God is their Belly, that is, such as account their chief good and felicity to consist in the satisfaction of the desires of the Flesh, and prosperity in this World, without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon, is to him a God, if he slights the true God. —In the New Testament also the Name of God is attributed to [ Idols,] Act. 7.43. —14.11. by a metonymy, as was said of the Name Elohim, by the opinion of men. as Gal. 4.8. 〈 in non-Latin alphabet 〉 , (me phusei ontes theoi) qui natura non sunt Dii, who by nature are not God's, (but by the depraved imagination of Idolaters) 1 Cor. 8.5. 〈 in non-Latin alphabet 〉 , (legomenoi Theoi) who are called God's (by Idolatrous men) but are not really so — And to these that one and true God is opposed, ver. 6. So much for the Name of God. To which metaphor some refer when the Names of God, 〈 in non-Latin alphabet 〉 ( Elohim) 〈 in non-Latin alphabet 〉 (Jehovah) 〈 in non-Latin alphabet 〉 (El) are added in the room of an Epithet for Divine, Chief, or most Excellent— vid. Gram. Sacr. p. 58. seqq.

As to the [ Actions ] of God, the word [ Creation] 〈 in non-Latin alphabet 〉 (Bara) properly signifies to make anything of nothing, which God alone can do— But metaphorically it is Translated to the other great works of God, as Exod. 34.10. I will do marvels, which were not created in the whole Earth, &c. That is such wonders, and so many, as never yet were done in the World, Numb. 16.30. If the Lord will create a Creation (so the Hebrew ) that is, if he will afford a New, and Unheard of miracle, such as was the swallowing up of the Earth, which then happened to the seditions. See Esa. 45.8.

More especially it is taken for the Restauration and Renovation of men, whether in this Life by the Word and Faith; or in the future, by a clear and beatifical vision of God, Psal. 51.10. Create in me a clean Heart, the explication, and renew a right spirit within me — 'It is as well the work of God to create a pure heart, that is, to convert and regenerate a man, cleanse him from sin, justify, and save him, as 'tis to create him. The impurity, therefore, of our hearts can with no human strength or art be purged away, but we have need of the Creators work, and the Redeemers virtue, and power to make us New Creatures, John 1.12. But to as many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name.

Psal. 102.18. And the People that shall be created, shall praise the Lord, that is, the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom, of grace, as is alleged, Heb. 1.10, 11, 12. — Esa. 65.18. Be you glad and rejoice forever in that which I create: For behold, I create Jerusalem a rejoicing and her people a joy. That he speaks of the Glory of Christ's Kingdom and Church here, is evident by the following verses; for its restitution and the whole celestial Administration is expressed by the Word Creation, to indicate the Omnipotency and most powerful operation of Christ— ver. 17. There is mention of the Creation of a New Heaven, and a New Earth, in the same sense, which promise shall be most perfectly fulfilled in Eternal Life, as Esa. 66.22. and 2 Pet. 3.13. — Eph. 2.10. For we are his Workmanship, Created in Christ Jesus unto Good works, &c. that is, regenerated and renewed in the Image of God. See Psal. 100.3. Esa. 29.23. &c. This is that New Creature of whom it is said, 2 Cor. 5.17. If any man be in Christ he is a New Creature, that is, he is renewed by the Holy Spirit, to lead a new and Holy Life in the Faith of Christ▪ What is corrupt in man by sin, is restored and reformed by Regeneration and Renovation— and so the Image in which man was at first created, but lost it because of his sin, begins to be restored— very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation, for God alone is the Author and Cause of both.

Of Metaphors taken from Angels.

THE Creatures of God are divided into invisible, and visible — The invisible are Spirits 〈 in non-Latin alphabet 〉 , ( asomatoi ) without bodies, and by them we understand Angels, because being in their own nature incorporeal, they cannot be seen by human Eyes— The visible are whatsoever things have an existence in this whole universe, whether they be simple or mixed bodies. There are Good, and Bad Angels, and from both; some, though not many metaphors are taken.

1. From the good Angels, some think that the Ministers of the Gospel are by a metaphor called Angels, Judge. 2.1. Hag. 1.13. Mal. 2.7. —3.1. Matth. 11.10. Mark. 1.2. Luk. 7.27. 1 Cor. 11.10. Rev. 1.20. and 2.1, 8, 12, 18. and 3.1, 7, 14. and hence not improperly imply an analogy, from the Holy Angels of God to the Prophets, and other Preachers of the Word. But the Hebrew word 〈 in non-Latin alphabet 〉 (Maleac) and the Greek 〈 in non-Latin alphabet 〉 , (Angelos) being an indifferent and common noun, denoting any Messenger or Legate, it is better to understand that term properly, because Ministers of the Gospel are really, and not metaphorically God's Ministers.

Exod. 28.14. The King of Tyrus, is called by a metaphor, the anointed, 〈 in non-Latin alphabet 〉 (cherub) by which term Angels are called Gen. 3.24. and Ezek. 28.14. The covering cherub. As if God had said, as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men, so thou (King of Tyrus ) didst in thine own conceit and fancy Judge thyself. This metaphor alludes to Gen. 3.24. As Junius and Tremellius in their notes say— This is a most elegant description of that Royal Majesty, by comparing it to that Cherub, which was placed by God in the Garden of Eden, Gen. 3.24. For as an Angel was appointed to keep that Garden, and armed with that flaming Sword which turned every way, it was a terror to all, so thou King of Tyrus, since the Kingdom became thine, didst fancy thyself to equal the Angels of God in Glory. Some think it has respect to those Angelical figures placed in the Sanctuary, Exod. 25.20. covering the Mercy Seat. Riding upon a cherub is attributed to God, Psal. 18.10. 2 Sam. 22.11. When the speech is of Winds, Storms, Clouds and Tempests, to which this name is ascribed by reason of their vehement swiftness, and dreadful effects. The Chaldee. renders it— And he is revealed in his Magnificence upon most swift Cherubs, and he is led in strength upon the Wings of the Wind.

2. As to what respects evil Angels or Devils, Christ calls Peter Satan, when he would dissuade him from suffering, Matth. 16.23. Mark 8.33. Get thee behind me Satan. Some take this as a Noun appellative, and so 〈 in non-Latin alphabet 〉 ( Satan ) signifies any adversary, as if Christ had said— Give over to contradict the Will of my Father: 'tis thy part to follow, not to go before. Now thou gainsayest, studying to hinder what will save mankind, what the Father will have done, and what becomes me to do. Thou desirest to be a partaker of the Kingdom, and yet thou hinderest me, that am hastening willingly to the Cross whereby it is to be purchased; where you see me go (viz. the Kingdom of Heaven) there you ought also to bend your course. Thou dost not yet savor of God, but led by human affections, resist the Divine Will. Hinder me not therefore, thou unprofitable monitor, but follow behind me, and rather act the part of a Disciple then a Master. But because our Savior uses not the Greek 〈 in non-Latin alphabet 〉 , (antikeimenos) or 〈 in non-Latin alphabet 〉 , (antidikos) which signifies an adversary or opposer, but the Hebrew or Syriac, Satan, by which always the Devil is understood in the New Testament, and Christ uses the same phrase to the Devil, Luke 4.8. it is more rightly said that Christ calls Peter, Satan by a metaphor, because in his opposition he acted the Devils part, in giving Satanical Counsel directly contrary to the Will of God— From whence Luther fairly infers this maxim, that whatsoever Peter, with the universal College of Apostles speaks from his own sense (in Divine matters) and not by Divine Authority and Revelation (as ver. 16.17, 18.) is to be accounted Diabolical and Opposite to Christ — See 1 Cor. 3.11. — 16.22. Gal. 1.8, 9. 2 Pet. 1.19, 20. &c. And then he adds— That Christ in this passage with Peter and his Apostles, prefigured the future History of his whole Church, to wit, that there should be some true confessors of Christ, viz. Good Bishops and Martyrs, who should confess and Preach Christ the Son of the Living God purely, by the example of Peter speaking from the Revelation of the Father— But because the same Peter and the Apostles a little after savor of the Flesh, yea, and (as Christ says) become Satan's, it signifies that after the Successors of the Apostles and good Bishops, there would come Devilish Bishops : And that at length he that would usurp the title of Peters sole and only Successor, should follow Satan as his Father for Revelation, and would seek not the Kingdom of God, but of the World. Which Prophesy we see most palpably and horribly fulfilled, so far Luther.

John 6.70. Christ calls Judas Iscariot a Devil ; because he was like him in Lies and Treachery, and so signally malicious that the Scripture says, he was of the Devil, John 8.44. 1 John 3.8. And the Son of the Devil, Act. 13.10.

Metaphors taken from Heaven.

COrporeal or Bodily Creatures, according to their Physical distinction are either simple, or mixed, and compounded. The simple are Heaven and the Elements, or the Ethereal and Elementary Region of the World.

Heaven properly signifies that outermost celestial body that incloses or compasses the Elements, and is the receptacle of the Stars and Constellations, Gen. 1.8, 14▪ &c. Gen. 15.5. Psal. 8.3. and 19.1.5. Esa. 14.13.

Also the Airy Region which is above us, and this either in conjunction with the Ethereal or Starry Heaven, Gen. 1.6, 7, 8, 9. (where by the mention of the waters being gathered together in one place under the Heavens, is intimated, that also, to be a Heaven, which is next and immediately above them, which is the lower Region of the Air) or separately from it, and so only the Air, Lev. 26.19. Deut. 28.23. 1 King. 8.35. 2 Chron. 7.13. Job 1.16. —2.12. Psal. 8▪8. Matth. 6.26. Luke 9.54. —12.56. But metaphorically Heaven is taken.

1. For Divine Glory, and infinite Majesty, which is called 〈 in non-Latin alphabet 〉 , (phos aprositon) light inaccessible (or which none can approach to, 1 Tim. 6.16. By reason of similitude, from the greatness, splendor, beauty and elegancy of Heaven— to which we may refer the words of Bonaventure, Corpus quod est sursum, dicitur Caelum, &c. The Body which is above is called Heaven, because it is capacious, secret, and quiet; and because this threefold propriety is found in the celsitude of the Divinity, it is therefore called Heaven; it is capacious in the immensity of Power, secret in the depth of knowledge, and quiet in the tranquility of delight. This is superior to all Heavens, not by situation but dignity, and greater than every Heaven, not by extension, but from his own immensity, by which he is beyond all, but not excluded, &c.

So it is taken when God is said to dwell in Heaven, Psal. 2.4. 1 King. 8.39.43. &c. So Deut. 26.15. Look down from thy Holy Habitation from Heaven, and bless thy people, &c. So it is said of Christ that he came down from Heaven, John 3.13. —6.33, 50, 51. 1 Cor. 15.47. That is, he went forth from that inaccessible Light of Divine Majesty, and manifested himself in the Flesh. And the same Throne of Majesty is in the Heavens, Heb. 8.1. and 1.3. to which Christ (as God-man ) in his state of exaltation went. See John 17.5. Heb. 7.26. Made higher then the Heavens, Eph. 4.10. Ascended up far above all Heavens, that he might fill all things. See Psal. 8.1, 2. and 108.5. &c. By which places, not so much the hight of the place, as the sublimity of the Divine Majesty is expressed.

2. Heaven is metaphorically taken for the spiritual Kingdom of God, and that state of happiness wherein he manifests and communicates himself to Angels and Men— And that is,

(1.) Of Grace, viz. The gathering and gracious Government of the Church Militant in this Life, to which belongs the appellation of the Kingdom of Heaven oftentimes attributed to the Church, Matth. 13.11, 24, 31, 33. and 20.1. and 22.1. &c. So when it is said to plant a Heaven, Esa. 51.16. and to create a New Heaven, Esa. 65.17. By which phrases the Restauration of the Church by Christ is noted, which is begun in this Life, and completed in Eternity, 2. Pet. 3.13. The Reason of the Comparison is, because as the natural Heaven is very far distant from the Earth, so the ways of God in ruling his Church, and giving blessedness to believers do exceedingly surpass the manner of Earthly Administrations, Esa. 55.9. And as in the natural Heaven all things are in the exactest order, full of Light and radiance: So God in his Church, is the God of order and peace, 1 Cor. 14.33. Leading, Teaching, and saving his people by a most convenient order of mediums, and that by the Light of his saving Word.

(2.) Of Glory, viz. The Eternal and unspeakable felicity of Angels and Holy men, in the beholding and perfect fruition of the glorious God. To which belong those phrases, Matth. 18.10. Their Angels in Heaven behold the face of my Father — the speech is of the Angels appointed as keepers of the little ones— By which it appears that the Angels though acting on Earth for the good of Christians are nevertheless really in Heaven, that is, in a celestial state of blessedness, Matth. 6.20. Treasures are said to be laid up in Heaven, Luke 8.22. To have treasures in Heaven, Phil. 3.20. To have our Conversation in Heaven — By which phrases Faith and Christian Hope aspiring and tending to Eternal blessedness is to be understood. From this Heaven Satan is said to fall like Lightning, Luke 10.18. Satan (says) Illyricus) fell not from a place, but from his degrees of dignity— to wit from the favor of God and spiritual Blessedness, into the greatest wickedness, punishments and eternal and spiritual calamities. Of the scope of these words of Christ, Erasmus says thus— Jesus that he might fortify their Mines, against that disease of vain glory, which even the Saints are sometimes tainted with, proposes the example of Lucifer to them, who for his pride was suddenly cast down from so great felicity — I saw (says he) Satan falling from Heaven like Lightning. His dignity in Heaven was very eminent, and yet for the swelling pride of his mind is flung from the highest (glory) to the lowest (wretchedness) how much more ought you to beware of pride who carry a mortal body about you, obnoxious to all perils. But others understand this of the power and efficacy of Christ, which by the Preaching of the Apostles he put forth, to which Satan against his Will was forced to give way, and was (as it were) cast down from the height of that power which he exercised over men.

In [ Heaven, ] we are also to consider the Ornaments of it, as the luminaries as they are called, Gen. 1.14. The Sun, Moon, and Stars which are the Organs of Light, —The Sun and Moon constantly shining do metaphorically denote eternal blessedness in Heaven. Thy Sun shall no more go down, neither shall thy Moon withdraw itself— Esa. 60.20. the explication follows, For the Lord shall be thine Everlasting Lights, and the days of thy Mourning shall be ended. See Rev. 22.5. Such things as concern the state of the Church in this Life, and Heaven are mixed in this chapter of Isaiah, as an accurate inspection into it, will show. The Chaldee. in Translating these words of the Sun and Moon, does (not unelegantly) expound them thy Kingdom shall no longer be abolished, nor thy Glory transferred. The Light of the Sun denotes prosperity, as shall be shown hereafter; therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity, sorrow and misery, Jer. 15.9. Her Sun is gone down while it was yet day. Chaldee. their glory is translated in their Life time— that unexpected and most heavy calamities are treated of here, the foregoing and following verses show. Amos 8.9. I will cause the Sun to go down at Noon, and I will darken the Earth in a clear day, that is, I will suddenly overwhelm you with heavy strokes and calamities. So Micah 3.6. Joel 2.10. and 3.4. Esa. 13.10. On the other side an Increase of the Sun and Moons Light, metaphorically signifies great spiritual happiness, Esa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be seven-fold, as the light of seven days, &c. As if he had said, the help which I will afford you shall be so great and illustrious, that in that time the two luminaries of the World the Sun and Moon (as if they would congratulate the Deliverance of the People) will be more cheerful and more shining then they were wont to be. Some refer this to an Hyperbole.

By the Name of [ Stars ] illustrious and principal men are understood, Dan. 8.10. And it (viz. that little horn by which Antiochus is understood) waxed great even to the Host of Heaven, and it cast down some of the Host and of the Stars to the ground, and stamped upon them. By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood; but by Stars, the Princes or chief men, who by their administration in the Church or Commonwealth were of more eminency then others, are noted, hence in ver. 24. it is so expounded, he shall destroy the mighty and the holy people— that is, he shall destroy the highest and the lowest. See 1 Macchab. 1.25.

2. By the Name of [ Stars ] the Teachers of the Word of God, and Church Rulers are figured, Rev. 1.15, 20. and 2.1. Which consideration fairly leads us to know.

(1.) Their Lord and Master, whose Countenance is said to shine as the Sun in its strength, Rev. 1.16.

1. As the Sun communicates his light to the Stars in Heaven: So Christ the Sun of Righteousness, Mal. 4.2. imparts the light of saving knowledge to his faithful Servants, 2 Cor. 4.6.

2. The Lord brings forth the Host of the Stars by number, and calleth them all by Names, Esa. 40.26. So Christ leads forth his Ministers in his Church as a sacred Host, against Satan and the World, and calleth them also by Name, Ps. 68.11.

(2.) Their Office : God placed the Stars in the Firmament, to enlighten the Earth, Gen. 1.17.

3. The light of Doctrine which the Ministers bring to the Church is from heaven, and taken out of the heavenly and divine Word alone, 2 Pet. 1.16.19. which is sweeter then honey to the souls of such as are taught of God, Psal. 19.10. Psal. 119▪103. but to others as Wormwood, Rev. 8.11. Because they taste nothing but bitterness and a denunciation of damnation in it.

4. A Star led the wise men to Christ, Matth. 2.9. — Ministers propose only that end in Preaching, 1 Cor. 2.2.

5. It is said that at the Commandment of the Holy One, they (viz. the Stars) will stand in their order, and never faint in their Watches — Of the Ministers of the Word it is said Heb. 13.17. That they watch for the Souls of men — Nor ought they to be discouraged in their Watches, nor faint because of the Worlds ingratitude, but both by doctrine and good example to keep the same order constantly, and so, they shall be quite different from these wandering Stars, to whom is reserved the blackness of darkness forever, Jude ver. 13. They are to take care that all things be done decently and in order in the Church, 1 Cor. 14.40.

6. It is said of the Stars that they fought from Heaven, against the Enemies of the People of God. Judge 5.20. So a most grievous fight against Devils is proposed to the Ministers of the word, Eph. 6.12. Let them look to it therefore, that they manage their warfare rightly, 2 Cor. 10.3, 4, 5. That they may be able to Glory in the Lord, for the heavenly reward that will follow, 2 Tim. 4.7, 8.

7. It is said of the Stars, that together with the Sun and Moon they divide between the day and between the night, and are for Signs, and for seasons, and for days and for years, Gen. 1.14. —So it is the duty of Gospel Ministers to divide between the day and night, light and darkness, that is, to inculcate and diligently show the difference between good and evil, piety, and wickedness, Esa. 5.20. Jer. 15.19. Rom. 13.12, 13. 2 Cor. 6.14, 15. &c. Also to give signs and seasons, that is, to provide so as that the public worship of God be kept up timely and seasonably, and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons, that so there may be no disorder or confusion— to show also days and nights, that is, to proclaim the acceptable year of our Lord, Esa. 61.2▪ and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness, Acts 17.31.

8. It is said of the Stars that they differ from one another in Glory — So there is a great diversity of the gifts of the spirit in the Ministers of the Word, 1 Cor. 12:4. &c.

9. All the Stars of light are commanded to praise God, Psal. 148.3. with Job 38.7. —So all the Ministers of the word, what measure of Grace soever they have received, or whatsoever gift they exercise in the Church, ought with ardency of spirit to praise the Lord, to serve him heartily, and without selfishness or envy to preserve mutual Peace and Concord among themselves, and their reward shall be certain if they behave themselves faithfully, and not only in this world, but also in Eternity.

10. Stars were seen by John worn in the Right hand of Christ, Rev. 1.20.—So let the faithful Laborers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ, Esa. 51.16. &c. and in the Life to come they that turn many unto Righteousness shall shine, as the Stars forever and ever, Dan. 12.3.

So much for Ecclesiastical Stars; —The Stars being obscured, sometimes denote Calamity, Esa. 13.10. Ezek. 32.7. Joel 2.10. as was said before of the Sun and Moon.

The brightest Star that shines in our view is called in Greek 〈 in non-Latin alphabet 〉 , ( phosporos ) in Latin Lucifer, both which words signify a bringer of light, in Hebrew 'tis called 〈 in non-Latin alphabet 〉 of the root 〈 in non-Latin alphabet 〉 ( halal ) which signifies to shine; and is metaphorically translated to describe the unexpected ruin and overthrow of the King of Babylon, Esa. 14.12. How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning, because while it accompanies the morning it seems, as it were, to be born of it. Its course is perpetual and constant, so that it was not feared that it should fall from Heaven— And therefore to appearance it seemed impossible and incredible that so great a King, illustrious and splendid in power and Majesty beyond other Kings (as the Morning Star is before other Stars) should fall from his lofty and magnificent grandeur. Pope Gregory upon Ezekiel, and other School Doctors expound this of the Devils fall, because the Prince of Devils is called Lucifer — But this Epithet does not belong to that malignant spirit in this place, for God himself confirms our explication, ver. 4. saying, thou shalt take up this Parable, (Proverb, or Taunting speech for so the Hebrew is) against the King of Babylon, not against the Devil, &c. Where Christ our Savior is called Lucifer, is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈 in non-Latin alphabet 〉 , (after proinos) stella matutina, the Morning Star is a symbol of the glorious light in Eternity, Rev. 2.28. See also Dan. 12.3. 1 Cor. 15.41, 42.

Metaphors taken from Light.

THere are two principal effects of the Luminaries and ornaments of Heaven, viz. to give light to the World, and distinguish times. In Metaphors taken from light we will distinctly treat of Nouns and Verbs, which are sometimes joined together.

Generally light is taken,

1. For Life itself, Job 3.20. Wherefore (has God) given light to the miserable, (so the Hebrew) the explication follows, and Life to the bitter in soul, ver. 21. Which long for Death, but it cometh not. Hence comes the phrase to see the Light, that is, to live, or be born alive, Job 3.16. To walk in the light of the living, that is, to act amongst the living, or to live, either a corporal or spiritual Life in God, Ps. 56.13. So David prays, Ps. 13.3. Lighten mine Eyes, lest I sleep the sleep of Death.

2. For any prosperity and joy of mind arising from thence, Esth. 8.16. The Jews had light and gladness, and Joy and Honor, where the synonymous terms make out that it signifies the eminency of the Jews prosperity, and joy for their Divine deliverance, Job 29.3. By his light I walked through darkness, that is, being free from Calamities I led a happy Life, ver. 24. The light of my countenance they cast not down, that is, they grieved me not, but studied to please and gratify me in all things, Psal. 97.11. Light is sown for the Righteous, the explication follows, and gladness for the upright in heart. The word sowing is also emphatical, as if he had said, 'tis reposited and hidden as seed is in the ground, but in its own time it will certainly come forth. See Esa. 61.11. Col. 3.3, 4. It is sow'n with the seed of the heavenly word, and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life. So light is also taken, Psal. 112.4. Pro. 13.9. Esa. 45.7. and 58.8. and 59.9. The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness, and pleasure of light, Eccl. 11.7. &c.

3. For the open and manifest state of things, Matth. 10.27. What I tell you in Darkness, that speak ye in the light, another Metaphor of this publication follows, and what ye hear in the ear, that Preach ye upon the house tops. The sense is, you are therefore called by me, that you may Preach publicly to the whole World, what you privately heard from me. So Zeph. 3.5. John 3.21. 1 Cor. 4.5.

4. For Grace, Benevolence or Favor, Prov. 16.15. In the Light of the Kings Countenance is Life, the exposition follows, and his favor is as a cloud of the latter Rain. So tis taken of God as was said in the chapter of an Anthropopathy.

More especially the mystery of Regeneration, Renovation, and Salvation, is frequently expressed by the metaphor of light, and that respecting,

1. The Organical cause, which is the word of God, which is frequently called so, by a Reason deduced from the quality of light, which represents the difference and knowledge of things to the Eyes, Psal. 43.3. Prov. 6.23. Esa. 2.5. —5.20. 2 Cor. 4.6. 1 John 2.8. Thus the Apostles because of their Preaching the word of God are called the light of the World, Matth. 5.14. and their light is said to shine before men, ver. 16. that is, the light of Doctrine by diligent Preaching, as also the light of a good life and example.

2. The Formal Cause, which is the saving knowledge of Christ and true Faith manifested by love and good Works, Act, 26.18. Eph. 5.8. 1 Pet. 2.9. 1 John 1.7. Hence believers are called Sons of light, Luke 16.8. Eph. 5.8. 1 Thes. 5.5. And good works the Armor of light, Rom. 13.12.

3. The Final Cause, and the last scope and effect of Faith, which is life eternal often noted by the term of Light, Esa. 60.19, 20, John 8.12. Act. 26.23. 2 Tim. 1.10. &c. From these there may be an easy Judgment made of certain Verbs belonging to light.

Psal. 13.3. Lighten mine Eyes, lest I sleep the sleep of Death. He prays for the light of heavenly wisdom from the Word of God, also the light of watchfulness and circumspection, whereby he may avoid the snares of the Adversary. He alludes to human sleep which easily overcomes those that sit in darkness, or shut their Eyes — whereas if the light shines in our Eyes we can hardly sleep.

Psal. 19.8. The Commandment of the Lord is pure enlightening the Eyes, that is, the mind, by giving understanding and knowledge as well of the Divine Will, as of our own corruption, and prudence in the management of affairs, that a man may not belike a brute, which is void of rational intellectuals; Psal. 34.6. They looked on him and were enlightened, that is, believers were made glad by the Lord by his gracious and saving deliverance, lest they should be dejected and derided by the wicked. See Prov. 4.18, 19. Eccl. 8.1. with 2 Cor. 3.18. Esa. 60.5. John 7.37, 38, 39.

John 1.9. That (viz. Christ) was the true light, which lighteth every man that cometh (or coming) into the World — Upon these words Erasmus very fairly paraprases. In this darkness of the World, men eminent for holiness shined, as little Stars in the thick obscurity of night, and as it were through a Cloud shown some light, but only to the Jews and the adjacent parts. But this true light imparted its splendor not to a single Nation only but to all men, that come into this dark World— He came, that by a Gospel Faith he should shine in and give light to the Hearts of all men in the World— No Scythian, no Jew, no Spaniard, no Goth, no Britain, is excluded, neither King nor Servant. There is a sufficiency of light for all, and if they remain in darkness. it is not the lights fault but their own, who perversely love darkness and abhor the light —He shines to all▪ lest any one should have a pretext of excuse; for if they perish, they do it willfully and knowingly, as if one would dispute against the Sun-shine at Noon, and will not lift up his Eyes to be confuted, &c. 2 Cor. 4.6. There is an eminent description of spiritual illumination. See Eph. 3.8, 9.

To light by way of privation is opposed sometimes a [ Shadow, ] which is light hindered from a total shining, by the interposition of somebody. This metaphorically signifies protection and defense against adversaries of any sort, as a shade defends from the Suns intemperate aed scorching heat, Esa. 16.3. —30.2, 3. Lam. 4.20. &c. For so 'tis attributed to God as before chap. 8. towards the end.

But where the Ceremonies and Types of the Old Testament are called Shadows with respect to Christ, Col. 2.17. Heb. 10.1. It is not to be understood that they are naturally so, but artificially and like a picture, for Painters first draw a shadow or or an umbratile kind of delineation, and afterwards perfect their picture with lively colors, the former vanishing out of sight. So it was with the sacrifices and Ceremonies of the Ancients, which figured Christ, and ceased when he came— which explication is evident by the opposition of Shadows, and the very Image of things, Heb. 10.1.

Sometimes, Mists, Fogs, and Darkness are opposed to light, which hide the splendor and beauty of things, and hinder men from making, a right distinction separation or definition of objects, begetting disturbance and confusion in the mind, and contain in themselves nothing pleasing or laudable and therefore signify evil in Scripture. But because there is the same Reason of contraries, (which mutually answer each other) we shall be able by the consideration of light, to pass a judgment upon its opposite.

1. As light signifies Life, so darkness and a shadow metaphorically denote Death; Job 10.21. Before I go, whence I shall not return, to the land of darkness, and the shadow of Death: ver. 22. A Land of darkness, as the gloominess of the shadow of Death and without order and it shineth as darkness. This is a periphrasis of Death and the Grave. — Psal. 88.12. Shall thy wonders be known in the dark? See ver. 10.11. and Job 28.3.

2. As light signifies Prosperity and Joy ; so darkness denotes evils, unhappiness and calamity, and consequently that sorrow, mourning, and grief that follows. See Job 5.14. —15.22. —17.12. —18.5, 6. Psal. 44.19. and 88.18. and 143.3. Esa. 5.30. —47.5. —50.10. —59.9. Jerem. 8.21. —13.16. Lam. 3.2, 6. Ezek. 32.8. Joel 2.2. —3.4. Amos 5.18. Micah 7.8. Nahum. 1.8. Zeph. 1.15. &c.

3. As light is put for that which is manifest and apparent, so darkness is put for that which is hidden, secret and unknown, Job 12.22. Eccl. 6.4. Esa. 45.19. Matth. 10.27. See John 3.20, 21. Eph. 5.11, 12.13. So obscure, or the meanest sort of men, is put for such as are of no eminent note or fame, Prov. 22.29.

More especially as the mystery of Regeneration and the restoring of man to Eternal Salvation is expressed by light, so by opposition darkness denotes a state of corruption, sin, and damnation, and that also with respect to,

(1.) The Organical cause, which is the Truth revealed in the word of God, in which respect, darkness signifies errors, lies and perverse doctrines, Esa. 5.20. and 9.2. and 60. (with 2, 3.) John 12.35. Rom. 1.21, 22. Although by way of consequence the things which follow are also noted in these places.

(2.) The Formal Cause, which is the knowledge of Christ, and Faith which works by piety. —in which respect darkness signifies infidelity and an indulgence in sin, Psal. 82.5. Prov. 2.13. John 1.5. and 3.19. Act. 26.18. Rom. 13.12. 2 Cor. 6.14. Eph. 4.17, 18, 19. and 5.8, 11. 1 John 1.6. and 2.9, 11. Although the antecedent member is also noted in these sayings, all infidelity, impiety, and sins arising from ignorance and errors in Doctrine.

(3. The Final Cause and last effect; in this respect darkness signifies eternal death and damnation, Matth. 8.12. and 22.13. 2 Pet. 2.4. Jude ver. 6. And whereas the Devil is the Author of all those evils, he with his whole infernal Society are called the power of Darkness, Luke 22.53. Eph. 6.12. Col. 1.13.

Metaphors taken from Time.

THE other effect of the luminaries of Heaven, is the differencing of Time, from which differences some Metaphors are deduced.

(1.) A [Day] is taken for the profit and benefit of the time allotted or granted by God, 1 Sam. 25.8. We come in a good Day, that is, seasonable and for our profit, your preparation and store being such as that you can relieve our want, John 9.4. I must work the works of him that sent me, while it is day, that is, while the allotted season lasts, for that purpose given by Heaven. Upon which Erasmus paraphrases, I am therefore sent into the World, that I should by Deeds of this kind purchase Glory for God, by convincing unbelievers that I speak true, that they may believe, and be cured of their blindness. This Command I must diligently follow, while it is day; for men that have anything to do, work by day, the night being unseasonable for labor, in the mean while therefore, while the present day affords an opportunity of acting what is necessary for the obtaining of eternal Life I must not give over. For the Night is coming wherein men neither will nor can work. See Luke 13.31, 33. John 11.9, 10. and 12.35. Rom. 13.11, 12, 13. 2 Cor. 6.2.

2. For the knowledge of God and the season of grace, Rom. 13.12. The night is far spent, the day is at hand — Here is an opposition between an unconverted state, which is compared to night, and a state of Conversion to the Kingdom of Christ, which he calls Day, for the reason before given, 1 Thess. 5.5, 8. Ye are the Children of light, and children of the day: We are not of the Night, nor of darkness— But let us who are of the day be sober — In this text there is an elegant Antanaclasis — for the word Day, ver. 2.4. is to be understood of the day of Judgment, and ver. 5. of the gift of Gospel restauration by Christ, to which ver. 7. the mention of the natural night opposite to the Day is subjoined, 2 Pet. 1.19. until the Day-dawn arise, &c. here life and eternal Glory seem to be noted, that in the words of the Apostle there may be an opposition between this Life, and that which is to come, this life being compared to an obscure place which needs a Candle to light it (which Candle is the Prophetical Revelations) but life to come is compared to a clear Day, in which Christ our 〈 in non-Latin alphabet 〉 , ( phosporos or) light-bringer shall illuminate the Eyes of believers with a most full and bright radiance. And thus the great perfection of the Prophetical Scriptures (as also of the Apostolical, which are exactly conformable to them, and as it were an explanatory light to them) is proved, because most sufficient (with the help of Divine Grace,) for the obtaining of Everlasting life, &c.

The parts of the day are the Morning, Noon, and Evening, Psal. 55.17. Evening and Morning and at Noon will I pray, &c. The morning season metaphorically denotes diligence, sedulity and care, because men rise early to go about such business as they are careful of, and are much upon their hearts, Job 8.5. Psal. 5.3. and 92.2. and 101.8. Prov. 8.17. 2 Chron. 36.15. Jer. 35.4. Zeph. 3.5, 7. The Watchman said the morning cometh, and also the Night, &c. Some understand that the morning is here put put for Prosperity, as if he had said to Dumah or the Idumeans, The yoke of the Israelites being shaken off of thy Neck (as it is said, Gen. 27.42. You shall enjoy liberty, prosperity, and plenty of good things: But another Calamity hangs over thee from the Assyrian by which, as with the darkness of night thou shalt be obscured. Others take the word morning properly, but not unlike the former sense; the morning indeed comes, (as ye ask ver. 11. Watchmen what of the night? that is, when shall the day-dawn come? And what will happen then?) But together with it, that night comes, which is more dark and terrible. For when the days are calamitous, there arises with the Sun, as it were, a new light, yet ending in a night more full of calamity then the former. Illyricus, says, Although the Morning properly taken will come, yet the metaphorical morning will not come, but it will be a metaphorical Night.

The Chaldee. takes it metaphorically, but applies it more generally; thus it paraphrases the whole verse— The Prophet said there is a reward provided) for the just and vengeance for the wicked, if you will repent, do it, while you may.

Esa. 47.11. Therefore shall evil come upon thee, the morning thereof thou knowest not (so the Hebrew) that is, whose sudden coming or beginning thou that shalt not at first mind, as in the morning betimes, the Sun rises, and darts out its beams upon a sudden. Some think that the Prophet derides the vanity of the Chaldean Astrologers. Others thus, the morning or day break gives an indication of the Suns coming, so this evil that was to come upon Babylon was not without its marks and tokens that went before it, which were as illustrious as the dawn that ushers in or harbingers the day. But not known to Babylon because of its blindness and conceited security, Hos. 10.15. In a morning shall the King of Babylon be utterly cut off, that is, swiftly and suddenly. He speaks of Hosea the Son of Elah, 2 Kings 17.1, 5. &c.

This term moreover denotes divine grace to believers, because of the beauty and sweetness of the springing and arriving light. For as the morning brings the beginning of day light after the tedious sadness of a dark night, and is no little comfort to them (especially if sick) that are weary of darkness, and earnestly long for day, so the grace of divine consolation does wonderfully recreate and refresh the hearts of such as are troubled and afflicted, &c. Of which take two examples, Psal. 110.3. From the Womb of the morning, thou hast the Dew of —Of which place many have said many things. It is certainly to be expounded by a metaphor, denoting the Grace of God given in his Word, which is compared to the Morning, Esa. 58.8. Hosea. 6.3. A Womb is attributed to the morning, because of the mystery of God in his spiritual begetting of his Children— The unfolding of this Trope is thus, as the Dew by a wonderful and invisible way, as it were, born of the Womb of the morning, that is, it plentifully falls at that time, without any help or assistance of man, Job 38.28. So by the grace and mercy of God, and by the power of his heavenly word, (but in a far more abstruse and mystical manner) the youth of the Messiah, that is, that willing people in the day of his power. and in the beauties of holiness, of which the Psalmist speaks in the same verse. See Psal, 22.30, 31. Ps. 87.4, 5. Esa. 53.10. and 54.1. Micah 5.7. John 1.12, 13. and 3.5, 8. Jam. 1.18. &c.

The other place is Esa. 8.20. where the morning is put for the grace of God, and that comfort and peace of spirit which flows from it, the words in Hebrew are, because there is no morning in him — But Interpreters do not agree whether this is to be understood of men, or the perverse Doctrines of such as consulted them that pretended to foretell things to come, by a devilish or familiar Spirit. If it be referred to men, it bears this sense— To the Law and to the Testimony : If they speak not according to this word, they shall have no morning that is true light. This is true in itself, but the letter of the text is not altogether conformable to it, for it is not in the plural to them, but in the singular to him (or it. ) But others expound this text better thus— [ To the Law and the Testimony ] that is, recourse must be had, thither for the Law and Testimony must be consulted according to the Will of God, [ otherwise ] (that is, if they do not speak the truth of Divine Grace there) [ let them speak, ] an Ironical concession joined with indignation: let them speak, because they will not do otherwise, though seriously and frequently admonished, let them speak (I say) according to this word, (viz.) in which there is no morning ] that is, no light of Divine Grace or Comfort, ver. 21. And let him pass through it (the Earth) hardly bestead and hungry (the singular for the plural) and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their King and their God, &c.

Now whereas the Prophet calls this speech of that wicked People, (viz. that they were to seek Council of them that had familiar Spirits, &c. and not of the Law and Testimony) a word without a morning, or void of the light of divine Grace and Consolation, it certainly follows according to the intention of the Prophet, that that morning of Grace and Comfort is to be found in that word of the Law and Testimony alone, with sure and safe counsel in Tribulations and Afflictions, which to distressed minds is like the morning sweetness, or the pleasure of a lovely day-spring. Such as neglect or reject this Word, walk in darkness, and are involved in errors, and perish everlastingly. The other Interpretation in substance agrees with this.

[ Noon ] is taken for things most evident, Deut. 28.29. The Latins have a Proverb, meridiana lux, Noon light, which is put for a most clear and evident thing. There is a comparison with the Noon time, when there is mention made of the light and splendor of felicity, Job 11.17. And (thy) time shall arise above the Noon day, (so the Hebrew) that is, thy most illustrious Glory shall shine all round or about thee. See Psal. 37.6.

The [ Evening ] is elegantly opposed to the [ Morning, ] when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers, Psal. 30 5. Weeping may endure for a night (or as the Hebrew, may lodge for an Evening ) but joy (cometh) in the Morning: that is, the Godly are compelled to weep in the darkness of the Cross and Sufferings, but the most joyful morning and light of Divine help will come again. See John 16.20, 22. Psal. 126.5, 6. So the word Vesperascens drawing towards an Evening, is used for ceasing, Esa. 24.11. The Sun-setting in the Evening leaves the darkness of night to succeed it, so when joy ceases it leaves Calamity and Mourning.

To the day is opposed [ Night ] by the same Reason almost as darkness is, which in a Moonless Night and cloudy sky invade us, Job 17.12. They change the Night into day: The light (they said) is near because of darkness ; he speaks of his thoughts, which ver. •• 1. he called the possessions of his heart, because of his hope and expectation of good as Christ commands us, Luke 21.19. In patience (and hope) to possess our souls— Therefore he said that his Thoughts or Possessions of his heart were broken of, denoting that all hope of good perished; and then adds that the same cogitations turned night into day, and that light was near (with respect to those dark dispensations—) that is, he certainly hoped that those Calamities (which he compares to an obscure night) should be turned into prosperity, which he shows by the word Day, and that the light of long expected peace is near. This explication agrees with what follows, ver. 13. If I wait, the Grave is mine house, &c. ver. 15. And where is now my hope? As for my hope who shall see it? ver. 16. They shall go down to the bars of the pit, when (our) rest together is in the dust : As if he had said, my expected hopes together with my body shall ere long be carried to the Grave, and expire with this Life, Job 35.10. But he said not where is God thy maker? Who giveth Songs in the Night ; that is, who in adversity giveth help and deliverance, for which Praise and Glory becomes due to him. See Micah 3.6. &c.

Sometimes the Night signifies the Reign or Dominion of Impiety and Hell, Rom. 13.12. But what we find, 1 Thes. 5 7. ( For they that sleep, sleep in the Night, and they that are drunken are drunken in the Night, ) is understood by some of natural sleep and night, but others interpret it of spiritual sleep, that is, carnal security in wickedness ( Rom. 13.11. Eph. 5.14.) and the night of infernal power. Erasmus in his paraphrase elegantly joins both, and thus unfolds this Apostolical text— The Day (of the last Judgment) is to be dreaded by those, who are blinded by vice, and lead a life like Nights— But you that are Brethren are not to fear it, because it shall not find you unprovided; for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God, especially if in piety and reality ye walk close to the rule of your Profession, and so live as that it may appear, that ye watch in the light and not snort in darkness. There if we would not be oppressed, let us not sleep as others do who have not known the light of Christ: But let us be watchful and sober, having always a circumspect mind, that we admit not anything through incogitancy, which may prove offensive to the Eyes of God or men. For as such as sleep a natural sleep, do it by night, and such as be drunk with wine, are usually so in the night; so they that sleep in sin, are involved in darkness of mind, and such as are drunk with carnal desires and delights (so called) are entangled in the mists of a dark mind. But it becomes us to whom the light of the Gospel day hath shined, to be sober and watchful, &c.

Metaphors taken from Fire.

SO much for Heaven and what belongs to it. We shall now treat of the Elements which are four, viz. Fire, Air, Water and Earth, and produce what metaphors are taken from them. The Metaphors taken from Fire shall be considered with respect to its quality and effects, viz.

1. Its clearness, purity, splendor and other Attributes, and in that respect it is translated to Angels, Psal. 104.4. Heb. 1.7. Fire in its efficacy of acting and penetrating, in agility and celerity is eminent before other Creatures of God, which qualities may be fitly applied to those holy Ministers of God. The Fire always moves upwards: So all the actions of Angels tend to the Glory of God. By a flame of Fire, Charity or Love is signified, Eccl. 8.6. Angels are wholly inflamed with a Divine Love.

From Fire Angels are called, 〈 in non-Latin alphabet 〉 Seraphim, that is, flaming or fiery from 〈 in non-Latin alphabet 〉 Saraph, in Latin, incendit, cremavit, in English, he burnt. Arias Montanus says that Seraphim signifies purity from any spot, filth, or heaviness, for so Fire is, and therefore those Ministers of God, which Isaiah saw to have a purging and purifying efficacy, in their divine ministrations for the profit of men, Esa. 6. ver. 3.6, 7. In that Vision one of the Seraphims exercised his purifying virtue, by applying the external symbol of a live Coal to the Prophets Lips. Musculus in his Comment says, That this Vision of Angels standing about the Lord sitting in his Throne, was in Fire, that they may be called burning (Seraphims) which is very suitable to the thing in agitation. The Lord was angry with his wicked and rebellious people. To judge whom he sat in his judicatory Throne. And therefore as that great Session and Tribunal is an argument of his wrath, so the fiery appearance of his ministering Angels betokens his dreadful Anger, for that conflagration which was to consume the wicked, was then and there a burning.

2. [ Fire ] also denotes the Word of the Gospel of Christ published among the Gentiles, Luke 12.49. In treating of this we must have respect to the virtue and efficacy of Fire— as well to its shining and enlightening quality (wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation) as also its kindling quality, for the Word of Christ kindles the Love of God, Holiness, and heavenly desires in the Hearts of men, to which is referred Jer. 20.9. Luke 24.32. And the appearance of the Holy Spirit in the likeness of Fire, Acts 2.3. Matth. 3.11. And lastly its consuming and destroying quality— For the Word of Christ shall consume all its adversaries, Judge, Condemn, and Destroy them, John 12.48. To which may be reduced, Jer. 5.14. and 23.29. To this Divine Fire, there seems to be another strange Fire opposed (as in the Type, Lev. 10.1.) viz. of false Doctrine and human Traditions, Esa. 50.11. Behold all ye that kindle a Fire, that compass yourselves about with sparks; walk in the light of your Fire, and in the sparks that ye have kindled, &c. Junius and Tremellius upon the place say— That Christ in this place convinces the proud Spirit of the Pharisees, and almost the whole Jewish Church of impiety, because in their spiritual darkness they went about to kindle lights for themselves, neglecting the light of God's Word, and that Gospel illumination which Christ offered them, &c. They esteemed that a profitable Fire and light, which really brought the Fire of divine Wrath and Eternal Damnation upon them.

3. Because of its burning quality Fire is attributed to them who bring perdition, hurt, loss, or utter destruction; hence Fire is said to be before God the just Judge, and avenger of his Enemies, Psal. 50.3. and 97.3. Esa. 26.11. and 29.6. and 30.33. and 66.15, 16, 24. 2 Thes. 1.7, 8. But there is no doubt but in these and other places respect is had to Hell-fire, of which Illyricus says, in the description of Hell and Eternal punishments, the Scripture frequently inculcates that there is an Eternal and unquenchable Fire or Brimstone, whether there be really any material Fire, or that something bitter and direful is metaphorically signified is left to inquiry, because in this Life there is nothing more violent, more tormenting or more terrible then a raging and prevailing Fire. —But it is far better to endeavor the avoiding of that hellish Fire, then in a Spirit of Contention to be too curiously inquisitive into its Nature.

Hither must be referred those places where by the term ( Fire ) we are to understand invading Enemies and desolating Wars, Psal. 78.63. Esa. 42.25. Jer. 48.45. and 50.32. Ezek. 21.32. and 30.8 (in which place the Chaldee for Fire, puts a people strong like fire) Amos 1.4, 7, 10, 12, 14. and 2.2, 5. Some think there may be a Synecdoche, because Wars for the most part are managed by Fire and Flame.

It is also attributed to other things, by means of which terror, hurt, and death are brought upon any, as Judge. 9.15, 20. Esa. 33.11, 12. Obad. ver. 18. James 3.5, 6. Jude ver. 23. See Prov. 26.23. and compare Jer. 51.58. Heb. 2.13. Joel 1.20. together.

4. It agrees to this, that Fire generally denotes any adversities which are the effects of Divine Wrath, as also Calamities and Afflictions, as Psal. 66.12. and 140.10. Esa. 9.18, 19. and 10.16. and 24.6.15. and 43.2. Lam. 1.13. and 4.11. By which signification sometimes respect is had to the purifying quality of Fire, for God tries and cleanses believers by Crosses and Calamities, as Gold is tried in the Fire, Zach. 13.9. 1 Pet. 4.12. See also Psal. 17.3. and 66.10. 1 Pet. 1.6, 7. To this also are the two following texts referred, Mark 9.49. For everyone shall be salted with Fire, and every sacrifice shall be salted with salt — The particle 〈 in non-Latin alphabet 〉 ( kai) and is frequently put for as, or, even as, —It is therefore an inversed similitude which is to be resolved in this sense— As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God, Lev. 2.13. So every man that would avoid sin, (or offenses) and Hell-fire, the consequence of it (as appears by the foregoing verses, which have a co-herence with this) must be salted with a certain wholesome Fire, that is, seasoned by Crosses and Afflictions: Or, this Fire will have the same efficacy on him, as salt has on flesh, viz. to preserve him from the putrefaction of security in sin. Elegantly therefore is salting attributed to Fire, and both are joined to denote the Mystery of the Cross: Because there is an agreement betwixt those two, both causing pain, and both abstracting and consuming that which is corrupt or putrifyed; as also because they were joined together in sacrifices▪ Scaliger in his notes thinks that this should be read 〈 in non-Latin alphabet 〉 that is, every sacrifice shall be salted, that it may be the same with what follows, 〈 in non-Latin alphabet 〉 , every oblation shall be salted with salt, because Lev. 2.13. There is a Repitition of the same.

The other place is 1 Cor. 3.13, 14, 15. Upon which Chemnitz thus expresses himself— There is a Fire of probation (or trial) sent by God, either by outward Troubles, or inward Temptations, or by a clearer manifestation of Truth by the Word, that they, should not remain in the darkness of Error and Ignorance, who hold the fundamental Articles of Truth, but that such opinions as are disagreeable to the Foundation shall be purged away, either in Life, or at the hour of Death. Some by the terms Day and Fire, understand Truth shining from the Word of God by the Holy Spirit, and enlightening the mind, Mal. 3.3. But others, the Day, and Fire, of the last Judgment, 2 Thes. •• .8. Of which obscure place, we are not concerned here to treat much. But the Reader may peruse, Tom. 8. locorum. Theolog. Dn. D. Gerhardi, de morte Sect. 254. seqq.

To the Element of Fire belong other, things which bear Analogy or Relation to it, as well Nouns, as Verbs.

Of Nouns a [ Flame ] by a metaphor signifies a bright and shining blade, or plate of that form, as Judge. 3.22. 1 Sam. 17.7. (where what we Translate Spearshead, is in the Hebrew spears-flame ) So Job 39.3. The flame of the Spear (we Translate it the glittering spear — So also a Flame is attributed to the Sword which turned every way, with which the Cherubims, (which were the keepers of Paradise) were armed Gen. 3.24. See Esa. 13.8. Cant. 8.6. Love is called the flame of the Lord, that is, such as the Lord by the light of his Spirit kindles so, as that it shall last perpetually— And for its continual energy, because it always tends upwards, and darts its splendor and increases that way, what are the properties of a natural Flame of Fire, agree also to Love, Esa. 47.14. A Flame signifies most heavy punishments inflicted by God.

[ Lanthorn, Candle, and Lamp, ] (1.) Denote Prosperity, and a happy success of things, Job 29.3. Psal. 18.28. Hence the extinction or putting out of a Candle or Lamp, signifies approaching adversities, Job 21.17. Prov. 13.9. —20.20.

(2.) It more especially denotes the happiness of a Kingdom or Government, 2 Sam. 21.17. Thou shalt go no more out with us to Battle, that thou quench not the Candle (or Lamp) of Israel —the sense is, lest thou beest slain, and the Kingdom of Israel and its tranqui •• lity perish. So the conservation of David's Kingdom in his Posterity is called a Lamp or Candle, 1 King. 11.36. and 15.4. 2 King 8 19. 2 Chron. 21.7. Psal. 132.17. In which last place there is respect had to Christ, the Heavenly King, and David's Son according to the Flesh. Some refer to this head, Numb. 21.30. And their Lamp perished from Hesbon to Dibon (so the Hebrew) that is, their Kingdom or Sovereignty.

(3.) This word is elegantly translated to signify the Word of God, Psal. 119:105. Prov. 6.23. 2 Pet. 1.19. Of which we have treated before in the chapter of an Anthropopathy▪ John the Baptist, that eminent Preacher of the Word of God, and forerunner of Christ is called a burning and shining Candle, John 5.35. For between him (who was a Candle lighted by the Divine Wisdom) and Christ, the true light of the World there is a manifest difference put, John 1.8, 9. To this Notion, that passage which our Savior inculcates, Luke 12.35. is very agreeable, viz. Let your Loins be girded about, and your Candles (so the Greek) burning, by which phrase the serious study of Watchfulness and Holiness is commanded, in pursuance to God's prescriptions.

[ Burning Coals ] sometimes denote Calamities, and grievous punishments, Psal. 140.10. See Esa. 47.14. Sometimes they signify Lightning, Psal. 18.8. An only Son is called a Coal, 2 Sam. 14.7. Because as Coals raked up in ashes are (as it were) a seed of Fire, so that one Son would be a means to propagate a posterity and continue a Family, so that it should not be wholly extinguished, Prov. 25.21. and Rom. 12.20. It is said that when we do good to an Enemy we heap Coals of Fire upon his head, that is, it will aggravate that guilt which shall bring severer vengeance upon him because of his causeless and ungrateful malice to such as do him good.

A [ Coal ] is put for the Plague or any disease, that is, fiery and inflamed like a burning Coals, Deut. 32.24. Hab. 35. For Arrows which grow hot by motion, and pierce like Fire, Psal 76.3. For Lightnings which burn like Coals, Psal. 78.48. And for Love thats very fervent, Cant. 8.6.

A [Fire-brand] (or burning wood taken out of the Fire that it should burn no longer) sometimes denotes contempt, because of the privation of Fire and light) as Esa. 7.4. Let not thy heart be tender (or faint) for the two tails of these smoking Fire-brands ; as if he had said they are like Firebrands, which (when extinguished) smoke but cannot burn. Neither are they barely called Fire-brands, but the tails of Fire-brands, as if he had said, they are like brands that are consumed even to the very ends or extremes, which have nothing but smoke the remains of Fire, which shall speedily cease. So it is with Tyrants who oppose Christ and his Gospel, who seem like great Fires to us that in a moment would consume all; but to God and Faith, they are as the tails of smoking Fire-brands, who for all their threatening will in a miserable manner at length be destroyed. Yet Jerome in his Comment upon this place gives another Reason why the term tail (which is the extremest member or part of a Beast) is attributed to these two Kings; viz. that in them should be ended the Kingdom of Syria, that is, Damascus, and the Kingdom of Samaria, that is, of the ten Tribes which by another Name were called Ephraim, according to what is related 2 Kings 15.29. —16.7, 8, 9. —17.5. and the following verses.

Sometimes it denotes divine deliverance from evil, as it were from Fire, Zach. 3.2. Is not this a Brand plucked out of the Fire? He speaks of Joshua the High Priest, who by the Favor and Grace of God was delivered from the Babylonian Captivity, came to Jerusalem,