A Key to Open Scripture Metaphors, Book 1 · Chapter 8

A Key to Open Scripture Metaphors · Book 1 · Chapter 8

p. 77CHAP. VIII. Of Metaphors Translated from other Creatures to God.

THE things existing in Nature besides Man are either Animate or Inanimate. The Animate are such as have a sensitive Life, as Beasts, or a vegetative, as Plants. From Beasts are taken and attributed to God.

1. Certain Names of Living Creatures,Lamb. as when Christ is called a [Lamb] John 1.29. Rev. 13.8. Because he was made an immolation or sacrifice for the sins of the whole World, which the sacrifice of Lambs in the Old Testament Typically prefigured, 1 Cor. 5.7. 1 Pet. 1.16. Rev. 5.6. as also, with respect to his mildness, patience, innocence, and beneficence, &c. See Esa. 16.1. 2 Sam. 8.2. with 2 Kings 3.4. &c.

Christ is called a [Lyon] Rev. 5.5. Behold the Lion of the Tribe of Judah, Lyon.hath overcome. He is so called, because of his great and Divine Fortitude in his Resurrection from the Dead, and his victory over the Devil, the World, and Hell. D. Franzius, in Hist. Animal. pag. 73. Gen. 49.9. says— **Tota politia Judaeorum dicitur leo & catulus leonis, propter summam firmitatem ipsi Imperii, &c.The whole Polity of the Jews is called a Lion, and a Lions whelp, because of the great firmness of that Empire, which endured even until Christs time, and was esteemed then the most famous among the Governments of the World; and although in some respective seasons they had Kings, eminent for Power and Wisdom. Yet Christ only is called a Lion (foreign or) by way of eminency, that is, he was the most powerful, most wise, and most excellent of the Kings, that ever ruled in Juda, &c. And Drusius lib. 10. p. 410. The Lion of the Tribe of Juda, whose Coat of Armour was a Lion, which was painted in the Banner of that Tribe in three colours; with these words, Arise, O Lord, let such as hate thee be scattered, and thine Enemies Fly from before thee, &c.

The Coats of Armour of the four principal Tribes of Israel, as R. Kimchi, on Ezek. 1. ult. recites them from the Thalmud, were thus. In the Banner of Judah the shape of a Lion, according to that which is written (Gen. 49.9.) Judah is a Lions whelp. In the Banner of Reuben, the shape of a man, according to what is said of it (Gen. 30.14.) And Reuben found Mandrakes in the Field, which are of a mans shape. In the Banner of Ephraim, the similitude of a Cow, according to (Deut. 33.17.) His Glory is like the firstling of his Bullock or Cow. And in the Banner of Dan, the shape of an Eagle, as it is said (Gen. 49.17.) Dan shall be a Serpent by the way, and it's said here (as Esa. 30.6.) The Viper and Fiery Flying Serpent.

Psal. 22. In the Title, Luther and other interpreters say,A Hind. that Christ is called foreign Ascleth, the morning Hind; upon which see Luth. Tom. 2. Lat. Jen. fol. 238. Illyricus in Clav. Script. Col. 112, 113. D. Gerhard. Harm. histor. passionis Dominicae cap. 7. p. 310. D. Franz. Hist. Animal. p. 163, &c. To which also some refer, the Chald. Paraphr. which says, for thy Everlasting and Morning sacrifice, by which the end or reason for which this afflicted Hind was slain, seems to be fairly expressed. For the Oblation of Christ upon the Cross is truly an Everlasting and a most perfect sacrifice, Heb. 10.12, 14, 26. It is called the Morning (Hind) because his vertue and prefiguration, began about the beginning of the World after the fall of our first Parents, Rev. 13.8. Hebr. 13.8. Typified by the Morning sacrifices wont to be offered in the Old Testament, Numb. 28.4. The Appellation of a [Morning Hind] is thus expounded viz. By it is denoted a Hind, which the Hunters, in the Morning when it goes abroad to feed, lye in wait for, take, and slay; so Christ with his Disciples going abroad in Judea in the morning, p. 78season, that is, in the beginning of his Kingdom, or the first beamings of his Divine and Evangelical light, to the pastures of Life, (not so much to feed himself, as to administer to others) was hunted by the Devils, and by their setting Dogs the Jews, and his Apostles, being as Hinds dispersed, he was at last taken and slain by them which seems to be intimated, ver. 16. For Dogs have compassed me, the assembly of the wicked have inclosed me, they peirced my hands and my Feet.

To this phrase some apply the search that Herod made for him even in his Infancy, and his being driven into Egypt, Matth. 2.14, 15. And the gathering together of the Chief Priests, Scribes and Elders of the People early in the Morning to condemn Christ, as Mark. 15.1. And as the Morning Hind is not taken and slain meerly to destroy it, as Wolves are wont to be killed, but that it may serve for pleasant food: So Christ in the sacrifice of his Cross and Death becomes most sweet food of Life and Salvation for us, to be sacramentally and spiritually eaten. Upon which Musculus says thus— O Flesh of Christ truly like that of a Hinds, but more exceedingly sweet to the faithful Soul, then any things the Nobles of this World tast in their delights. And that there may be nothing wanting to give it a delicate savour and relish, he was not meerly slain, but well turmoiled, hunted, and tyred before, as our great men are wont to do in hunting and agitating their Deer before they kill it, that the Flesh may become more sweet, tender, and delicate▪ &c. Adding, and see how agreeable this comparison is to the Death of Christ, for as the side of the pursued Hind is exposed to the Hunters dart, Christs side was upon the Cross pierced with a spear.

Psal. 22.6. Christ calls himself a [Worm,] with respect to his debased state, and the extream contempt to which he was exposed in the World;A Worm. Upon which Eranzius in the aforesaid Book, pag. 826. says, Sicut vermis habetur pro vilissimo excremento, &c. As a Worm is accounted a most vile excrement, which men will not so much as handle, or if they do will wash their hands after it, and if they see them lye upon the Earth will remove them from the sight of men— So was Christ treated with extream contempt, when he hung upon the Cross.

It may not be amiss here to insert the paraphrase of **De precipuis sidei Myster. Tract 2. p. 256.Weidnerus upon Prov. 30.19. Difficilia mihi sunt ista tria cognoscere: Viam Aquilae in Coelo, h. e. Viam Christi ascendentis in caelum cum carne assumpta, &c. Those three things are difficult for me to know: The way of an Eagle in the Air, that is, the way of Christ ascending into Heaven, in his humane Nature: The way of a Serpent upon a Rock, that is, the way of Christ from the Cross to the Sepulchre, which was cut out of a Rock, and from whence he rose the third day, whence Christ himself says, as Moses lifted up the brasen Serpent, &c. The way of a Ship in the middle of the Sea, that is, the way of Christ passing through the World in Tempests and Storms. The way of a man with a Maid, that is, the way of Christ in his incarnation in the Womb of a Virgin, &c. It is added, ver. 20. Of the way of an Adulterous Women, that is, the Treacheries and Machinations of the Synagogue against Christ— See Burgensis upon Esa. 7. Addit. 5. fol. 21. What is spoken of the Eagle by Gregor. Nazianz is accommodated to the Diety of Christ,Super Orat. 6. de spir. S. which is ineffable, as D. Franzius cites it, page 327. &c.

2. Some Actions of Living Creatures, are ascribed to God.

To Roar.AS [Roaring,] which is the property of Lions, Joel 3.16. Amos 1.2. By which the Power and Efficacy of his Anger, and his Word is intimated. See Amos 3.8. Hosea. 11.10. Esa. 5.29. &c.

Upon which Illyricus says, it is a Metaphor, for as the voice of a Roaring Lion is terrible to all other Living Creatures, so men ought to be moved and tremble, when the Divine Majesty speaks to them from Heaven by Thunder and and Lightning.

p. 79Jer. 25.30. The Lord shall Roar from on high, and utter his voice from his Holy habitation, Roaring he shall Roar upon his habitation, that is, like a Lion ready to seize upon his prey he shall thunder horribly. See ver. 38. In all this speech to the end of the chapter, God is compared by an Allegory to a Lion, Kings and Princes to Shepherds, the People to Flocks, and the Nations to Pastures and Sheepfolds.

Job. 37.4. Roaring is applyed to Thunder (which is called the voice of Cod.) To the cry of Christ, Psal. 22.1. Why art thou so far from my Salvation (or helping me) and the words of my Roaring. See Heb. 5.7. and Psal. 38.8.

God is said to [Fly] 2 Sam. 22.11. Psal. 18.10.To Fly: Because of the most swift and impetuous motion of the Wind, and sudden Tempests of which he there speaks. The Spirit of God is said in the first Creation to move or rest upon the Waters, Gen. 1.2. While by its operative and vital power it cherishes, and as it were made the waters apt for the production of all things, (together with Heaven and Earth, which then were mixt together.) A metaphor taken from Birds, who sit upon their eggs,Gram. Sacra. p. 299. and by their vital heat bring their young to maturity and perfection.

Some Members or Parts of a Living Creature are ascribed to God.

AS [the Horn of Salvation,] 2 Sam. 22.3. Ps. 18.2. To Christ, Luke 1.69.Horn. For as a Horn defends Beasts, and thereby their strength is exercised; so God is the most strong defence of the Godly. Chemnitius, on Luke 1.69. By the word Horn strength and Power is understood, (as Psal. 75.10. and 112.9. Lam. 2.3.) By the word lifting up is described its solid strength and invincible stability, against which even the Gates of Hell not prevail. It is called, the Horn of Salvation, that is, it is salutiferous, obtaining victory against the Enemy, and bringing safety to Captives, &c. As Bulls or Cows, strike, gore or push down their Enemies, so we by Faith in the Mediator, are sufficiently armed against the power of the Devil.

[Wings] are attributed to God, by which that singular defence, patronage, care,VVings. and protection which he affords his people is signifyed, Psal. 9.4. He shall cover thee with his feathers, and under his Wings shalt thou trust, whence it is called the shadow of his Wings, Psal. 17.8. and 36.7. and 57.1. and 63.7. The Covert of his Wings, Psal. 61.4. A metaphor taken from Birds or Fowl, especially Hens, who gather their Chickens under them, cherish them, and protect them from being seized upon, by Kites or other Birds of prey— The whole similitude is to be read, Deut. 32.11. Esa. 31.5. Matth. 23.37. As to Exod. 19.4. I bare you on Eagles Wings. See Gram. Sacr. p. 483.

There are some Metaphors taken from [Plants,] and attributed to God,Plants. A branch as A [Branch,] Esa. 4.2. Esa. 11.1. Jer. 23.5. and 33.15. Zach. 3.8. and 6.12. Which places by the Chald. Interpreter are elegantly expounded of Christ the Messiah. Here principally his temporal Nativity or Pedigree according to the Flesh is noted, as a Branch derives its original from the Earth, and having that (as it were) for its Mother. It intimates also the greenness, felicity and perpetuity of his Kingdom, as the Hebrew word (foreign germinavit, crevit,) he hath budded, grown, or increased is used of the Kingdom of Christ, and the blessings thereof, Esa. 43.19. and 61.11, 12. Psal. 85.11, 12. Zach. 6.12. The Messiah is called the fruit of the Earth, Esa. 4.2. With respect also to his Original as to his humanity, Psal. 67.6. Then shall the Earth yield her increase or fruit— This whole Psalm treats of the blessings and benefits that will accrue to believers from Christ.

Luke 23.31. Christ calls himself a Green-tree, opposing to himself a Dry-tree, by which we are to understand the Wicked— If they do these things in a Green-tree, p. 80what shall be done in the Dry— that is, if God suffers me, that am innocent, and like a Green and Fruit bearing Tree, to be so grievously afflicted, and cut down as a dry or barren-Tree, how much more grievously will he permit you to be afflicted who are guilty persons, and sinners, and like dry trees, that will bear no Fruit. Some by the tree of Life, Rev. 20.7 and 22.2, 14. understand Christ, others Life it self and Eternal happiness, which is almost the same, that consisting solely in Christ, 1 John 5.11, 12, 20.

The Root of Jesse and David. In die Pasch. Serm. 1.Christ is called [The Root of Jesse and David, Esa. 11.10. Rom. 15.12. Rev. 5.5. and 22.16. Which some expound by a Metonymie, as the Root is put for that which springs from the Root, as Esa. 11.1. Others say 'tis spoken with respect to his Divinity, Bernard says, it is not said that David is his Root, but he the Root of David, because he bears, and is not born by any. Fitly therefore O Holy David dost thou call thy Son, thy Lord, because you did not bear the Root, but the Root, thee. Some derive the Reason of this appellation from these Places, Esa. 14.30. I will kill thy Root with Famine, the Chald. renders it, thy Son; the Septuagint, thy Seed: Mal. 4.1. He shall leave them neither Root nor Branch, the Chald. renders it, neither Son nor Sons Son, or Nephew— whence it appears that a Son, especially the first born, is as it were, the Root of the Family, from whom such as are sprung, are like Branches. Hence the Patriarchs, from whom the People of Israel sprung, and with whom God first entered into Covenant are called a Root, and their posterity Branches, Rom. 11.16. Christ is therefore called the Root of Jesse and David, because he is that first-born, Psal. 89 27. (Also I will make him my first-born higher then the Kings of the Earth) issued (as to his humanity) from the family of Jesse and David, and was the Foundation or Root of all the spiritual Family of God, whence he is called the first born among many Brethren, Rom. 8.29. Which Reason seems to be hinted, Esa. 11.10 Where he is said to stand for an Ensign of the People, to which the Gentiles shall seek by which the Call and Conversion of that People is described, and the Constitution of the New Testament, Church four fold, which is like a fruit bearing tree, standing upon Christ as a Root, drawing Juice, Nourishment and Life from him.

A Vine.Christ is called a [Vine] John 15.1.5. By which metaphor, principally, his most strict and close Union with his Disciples and all Believers is intimated, hence they are called Branches ingrafted in him, verse 2, 4, 5. The Vine is homogeneal, or of the same Nature with the Branches, so is Christ according to his humanity with Believers, Eph. 5.30. Heb. 2.14.— The Vine imbibes or drinks in a copious humor, and plenty of moisture, which it after Communicates to the Branches: So of the fulness of Christ we all receive grace for grace, John 1.16. By a vital jujce derived from the Vine, the branches are animated, vegetated and fertiliz'd, so as to bear sweet fruit: By the vertue of Christ and his Spirit given to Believers they are inlivened, quickned, and made apt to bear the fruits of Piety to God (which fruit cheareth God and Man, Judg. 9.13.) but in the manner of this conjunction, there is a diversity or difference. For, Branches grow upon the Vine naturally; but Believers are ingrafted in the true Vine Spiritually, &c.

This is the primary Reason of this metaphor; but by way of inference other things are intimated, viz. The meanness of the Vine, as to outward aspect, Ezek. 15.2, 3. Quadrates very well with Christ in his state of Humiliation, Esa. 53.2, 3. —The dignity of the Vine, before other Plants, the delicate smell of its flowers, and the excellency and preciousness of its fruit, &c. with other things may be congruously applyed to Christ the true and Celestial Vine.

Christ is called A [Bundle of Myrrhe] Cant. 1.13. Of which, abundance grows in Arabia;A Bundle of Myrrh Myrrh is indeed bitter, but most fragrant, and of singular profit, in cleansing and healing of VVounds, in expelling corrupt humors out of the Body, in easing pains or griefs, in comforting the heart, and most effectual in preserving the body from putrefaction. All which may be most fairly accommodated and improved in paralells applyed to our blessed Saviours passion, most holy Merits, and their fruit and efficacy to the Saints when improved in Faith.

p. 81Exod. 30.23. There is mention of the Myrrhe of Liberty, (so the Hebrew) the Chald. pure, incorrupt, our Version, pure Myrrhe, of which was made the Holy Oyntment with which the chief Priests were wont to be Annointed— Which prefigured the Holy Unction of Christ, the Sacrifice of whose Death is that Myrrh of Liberty, affording a heavenly deliverance from Satan, Death, Sin and Hell, John 8.36. &c.

He is also called a [Cluster of Camphire] Cant. 1.14.Bundle of Camphire. This Tree is said to be odoriferous bearing Clusters of an exceeding greatness, Plin. lib. 12. cap. 24. Some interpret it Cypress, for its sweetness, fragrancy and plenty of glorious Fruit, which things also may be attributed by way of improvement to Christ. Some Paraphrase it thus, Jesus is Myrrhe to me in his bitter passion, and a cluster of Camphire, in his glorious Resurrection.

He is called the [Rose (or flower) of Sharon,] and the Lilly of the Vallies, Rose of Sharon.by which his true humanity, his purity and sanctity, as also the amability of his Office, and blessings he bestows are intimated, as shall be treated of elsewhere more large. See D…. D. Gerhard. Meditat. in Postilla Salomonea Dominic. quinquages. fest. purific. 17. post tr. fest.

What Metaphors are deduced from inanimate things, in Nature,Things inanimate. and transferred to God, do belong either universally, or severally to those things. To the former Classe belongs,

When there is a certain [Dimension] ascribed to the Infinite and Unmeasurable God,Dimensions. and a comparison with this whole Universe, whereas betwixt Finite and Infinite, there is properly no proportion, Job. 11.8. It is (viz. Jehovah) the heights of Heaven, The Deeps (which is the perfection of God as ver. 7.) beyond Hell, what canst thou know? ver. 9. The Measure thereof (is) longer then the Earth, and broader then the Sea: By which the infiniteness and immensity, of God, and his Wisdom, is intimated, of which ver. 7. Canst thou by searching find out God? (others render it, canst thou find out the Depth, viz. of the Wisdom of God?) Canst thou find out to the perfection of the Almighty (others say, canst thou find out the end of Almighty Wisdom.) To this belongs that Sacred Mathematical expression of Paul, speaking of the Love of God and our Saviour Christ, Eph. 3.18. That ye may be able to comprehend with all Saints, what is the breadth, the length, Eph. 3.18. latitude, longitude profundity, sublimity.Eph 3:18and depth and heigth, viz. Of the Love of Christ, as verse 19. Which passeth knowledge, shewing by an Anthropopathy, the unmeasurableness and immensity of that Love, as if he had said, it is higher then the Heavens, deeper then the Sea, larger then the Earth, longer then any time, enduring even to all Eternity— Upon which place Osiander says, the sence is, I pray God that ye may be able with other sincere Christians, after a certain manner to comprehend the unmeasurable Love of Christ towards you, which, that I may use a Metaphor, extends it self to all Dimensions. And Hyperius in his Comment very excellently— The sence is (says he) My prayer is that you may have a full, certain, and absolute knowledge of the Love of Christ in all its parts. Geometricians are wont to observe these differences of Dimensions, when they inquire into the magnitude of solid Bodies. Such therefore as belong to coporeal things, the Apostle artificially compares with things incorporeal and spiritual; and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things, chiefly of the Love of Christ, as Mathematicians do in the measure of solid bodies, &c.

Here we are to note, that when Magnitude is attributed to God, not the quantity of a corporeal or bodily size and bigness, but the very infiniteness of his Essence, and essential proprieties is to be understood, Exod. 15.16. and 18.11. Numb. 14.19. Deut. 3.24. Exod. 5.8. Psal. 48.1, 2. and 147.4, 5. Jer. 32.17, 18, 19. Dan. 2.45. Mal. 1.14. &c. Job. 33.12. There is a comparison of God with man, (with respect to greatness— whereby the unsearchable Immensity of God is intimated, (as if he had said) God, not only in Majesty and Power, but also in Truth, Justice, VVisdom and Mercy, infinitely excells all Mortals, therefore thy presumption is unjust to contend with him.

1 John 3.20. It is said that God is greater then our Hearts, when the Speech is of a guilty Conscience, as if he had said, if Conscience, which in many is blind, convinces p. 80duplicate page p. 81duplicate page p. 82us of Hypocrisie, how much will God, who is the greatest of all things, and infinite in knowledge charge us in his Judgment. 1 John 4.4. God is said to be greater then him that is in the World, that is, Antichrist, as ver. 3. Whom believers by the power of the infinite and invincible God, dwelling by grace in them, do overcome.

John 10.29. God is said to be greater then all, that is, that he (beyond comparison) excells the whole Universe in Power and Majesty.

By the same reason a discretive quantity, or plenty, is ascribed to God, as Psal. 86.15. foreign much (or plentiful) in Mercy and Truth, Psal. 103.8. Great (or plentious) in Mercy, Psal. 130.7. With him is plenteous Redemption, by which is noted the infiniteness of God and his attributes, as it is described, Psal. 147.5. Great is our Lord, and of great Power, and of his understanding (there is) no number— So the Hebrew. See Psal. 36.6. Rom. 11.33. 1 Cor. 2.1.

In [Speaking] of things inanimate severally, we will distribute them,

1. Into things Celestial. And,

2. Things Elementary.

To the first kind belongs when God is said to look down from Heaven, and sit in, or inhabit Heaven, as his Throne. Of which before.

Light.Also when God is called [Light] 1 John 1.5. By which his Majesty, Holiness, Perfection, and Blessedness is noted, as when celestial Light is transmitted to us, there is nothing Fairer, Clearer, Purer, or more comfortable, whence it is said, Eccl. 11.7. Truly the Light is sweet, and a pleasant thing it is for the Eyes to behold the Sun. The Greeks had an Adagy or Proverb foreign, dulce lumen solis, sweet is the Light of the Sun.

1 Tim. ….16. God is said to dwell in (foreign,) lucem inaccessibilem, inaccessible or unapproachable Light, or as our English Translation renders it, The Light which no man can approach unto, that is, to act with, that Glory, Majesty, and Felicity, which no Creature either can have, or comprehend. Upon which Chrysostom. **Hom. 3. de incomprehens. Dei Nat.says, The Apostle says that God dwells i… inaccessible Light, which is more then if he had said incomprehensible, for that which by inquiry and search we cannot find out, we call incomprehensible, but that which prohibits all essay of search, and to which none can come near we call inaccessible.

Some with inaccessible Light, compare an opposite phrase, where the difficulty of fully knowing God in his Majesty and Essence is described by his dwelling in Mists and Clouds; for every corporeal Light, which for its exceeding brightness cannot be beheld, may be truly stiled a Mist, and therefore inaccessible, &c.

To this is referred, where God, Jam. 1.17. is called the Father of Lights, with whom is no variableness nor shadow of turning; in which phrase is denoted his essential Majesty, and Immutability in acting. Some (and very fitly) judge that the phrase [Father of Lights] is a Periphrasis of the Sun, attributed to God, foreign or after the manner of men: For as that super-celestial Sun is distinguisht from the corporeal, and visible Sun, it is added, that with him is no variableness, nor shadow of turning. When the Sun is in the opposite Hemisphere it leaves ours darkned and obscure, which vicissitude of darkness and light agrees not with God; for he is never the Cause of Sin and Death (which are noted by the term darkness) but always the Authors of Good and Life (noted by the term Light) and this is the scope of the Apostle, as ver. 13. Let no man say when he is tempted, I am tempted of God: For God cannot be tempted of evils, neither tempteth he any man, &c.

Salmeron upon the words, says, in the words, foreign, (viz shadow of turning,) he alludes to the Sun, which by a certain vicissitude, and declination of it self from one Tropick to the other, begets shadows of a different size, and the nearer it is to us, the greater are the shadows; but these vicissitudes are not compatible with God — But the first interpretation is more conformable to the Apostles scope.

p. 83From this Denomination of Light attributed to God, with respect to his Essence and Majesty, the Son of God is called foreign, The splendor (or brightness) of the Glory of God, Heb. 1.3. The primary reason of this appellation is, in respect of the heavenly Father, from whom he, by ineffable generation (as it were) shined from Eternity, **Ut in Niceno symbolo est, as in the Nicene Creedas Light does from Light: For foreign, signifies, a shining again, or a resplendency, as it were from the Sun beams; and so by the force of the proposition, his Eternal Original from the Father is indicated or shewen. Brightness cannot be separated from the Sun, and is of equal age with it; so, from the Father of Lights, (of whom on Jam. 1.17. we have spoke) this brightness, viz. the Son, can never be separated, because co-eternal with him, John 14.10. Lyranus, thus expresses himself, The Son proceeds from the Father, as Light or splendor from the Sun: Which splendor is of the same Age with the Sun, and would be Eternal, if the Sun were Eternal.

A secundary reason may be in respect of men, and that manifestation which the heavenly Father made to us by the Son. The Light of the Sun is sent on the Earth to cherish, vegetate, and render it fruitful; Christ the brightness of the Fathers Glory is sent to illuminate, vivifie, and save us.

God is said to be a Light and a Sun, with respect to his energy, or power and operation amongst men, Psal. 27.1. The Lord is my Light, that is, who gives the true and saving Light of his Spirit unto me, where the Psalmist exegetically (or by way of exposition) adds▪ The Lord is the strength of my Life. Psal. 84.12. The Lord God is a Sun and a Shield, the exposition is annexed; The Lord will give Grace and Glory, no good (thing) will he withhold from them that walk uprightly, Esa. 10.17. And the Light of Israel shall be for a Fire, and his Holy One for a Flame; that is, God shall illustrate, and sanctifie the Israelites. From hence arise those different phrases, wherein the Light of God signifies,

(1.) His Favour and Grace, as when his Face is said to shine, Numb. 6.25 Psal. 80.3. &c. Or,

(2.) His Saving Revelation of Light and Truth by the Word, Psal. 43.3. Send out thy Light and thy Truth, let them lead me, &c. Psal. 67.1. Let God cause his face to shine upon us; which is meant of the revelation of his way and Doctrine, as ver. 2. See Psal. 19.8. Prov. 6.15. 2 Cor. 4.4, 6. &c. Or,

(3.) Or Eternal Glorifying, as Esa. 60.19, 20. The Lord shall be to thee an Everlasting Light, which Rev. 22.5. is applyed to Eternal Life.

In General, The Light of God is to be taken with reference to some Celestial benefits, as Psal. 36.9. In thy Light shall we see Light, where the preceeding and following words shew, the sence to be, that by the Grace of God manifested in his Word, we come to true blessedness. By the Light of God here Galatinus says, lib. 8. cap. 11. and Drusius lib. 15. observat. cap. 4. That some ancient Rabbies understood the Messiah.

Hence we come to our Saviour, who is particularly called the Light and Sun, not with respect to his Divine Essence, and Person as distinct from the Father, as before, but with respect to his office, benefits, and operations, Esa. 9.2. and 42.6. and 49.6. and 60 1. Matth. 4.16. Luke 2.32. John 1.4.9. and 3.19. and 8.12. and 12.35, 36. Act. 13.47. The Metaphor of [Light] in Scripture expresses information, whereby the darkness of the understanding is dispelled, as also a taking away of Sin, (which is compared to Darkness, and a giving of Comfort, all which our Saviour most eminently exhibits from himself to Believers.

Concerning the Appellation of [Sun,] these two places are most eminent.

(1.) Mal. 4.2. But unto you that fear my Name, Mal 2.4. The Sun of Righteousness. Sun.Mal 2:4shall the Sun of Righteousness arise with healing in his Wings. That this is spoke of our Saviour Christ, plainly appears from the scope and context of the Prophet▪ See chap. 3.1, 2, 3. and chap. 4.5. With Matth. 11.10. and 17.11, 12, 13. Luke 1.17. &c. For there is a most fair and sweet comparison betwixt Christ and the natural Sun. As,

p. 84(1.) With respect to Oneness— There is but one Sun, which is the Eye of the World, which is enough to enlighten and cherish all— So there is but one Mediator between God and Man, the Man Christ Jesus, 1 Tim. 2.5.

(2.) That Sun only shines by its own Light, and communicates brightness to the Moon and Stars, —So Christ is the Fountain of true Light, illuminating the Church, and Teachers of his word (which are compared to Stars, Rev. 1.20.) with his own proper Light.

(3.) As there is but one Sun which excels and illuminates the inferior luminaries of Heaven; so Christ has the preheminence (foreign) over all, Col. 1.18.

1. With respect to Efficacy; for as the Sun chaces away darkness and clouds, illustrating all things: So Christ dispels the darkness of the mind, by the Light of his Word; the darkness of sinners, by the light of his most Holy Merits; and the darkness of calamity, by the light of his comforting Grace.

2. With respect to Equality, for the Sun rises on the Evil and the Good, (affording its light without distinction to all things sublunary) Matth 5.45. which nevertheless blind men, and such as Sleep by day, do not enjoy: So Christ illuminates every man that cometh into the World, (that is, he affords the means of illumination,) 1 John 1.9. Yet unbelievers, who are blinded by the Devil, and such as give themselves the liberty to sleep securely in sin (and that by their proper, fault and particular vice) John 3.19. and 2 Cor. 4.4. Do not enjoy that saving light or illumination; which is the reason why the Prophet Malachy speaking of the actual illumination of the Sun of Righteousness, says, —To them that fear the Name of the Lord shall the Sun of Righteousness arise, &c.

3. No man can resist or hinder the course and efficacy of the Sun: So no Devil, or Tyrant can retard or hinder the course and energy of the Gospel of Christ, the Sun of Righteousness.

4. The Sun refreshes and quickens the World by its heat, which nature demonstrates in the Spring: So Christ quickens and makes alive those that are spiritually Dead, Eph. 2.5. and causes a Divine heat of Love and Devotion, Luke 24 32.

5. That which the Prophet mentions, by the phrase [with healing in his Wings] is to be understood of the first beams or rays of light called the Wings of the morning, (or the first appearance of the Sun) Psal. 139.9. that is, the first Sun beams— This celestial Sun is also a Physitian which can heal and deliver from spiritual Death. The Sun when it rises gives some ease and comfort to sick persons, let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness.

6. The Sun rising causes Joy to all things, who were (as it were) immersed in the Melancholy sadness of night as the Poet says,

Phosphore redde diem, quid gaudia nostra Moraris?

Come sweet Phospher bring the Day,

Why dost thou our Joys delay.

So by this heavenly Sun of Righteousness, true cause of Joy is given unto men, Luke 2.10, 11. Esa. 9.2, 3.

7. The Sun does make all sorts of Earthly fruit Ripe, to which it also gave the beginning of vegetation— So Christ is the Author and finisher of our Faith, Heb. 12.2. He worketh in us to will and to do, Phil. 2.13. That we may walk worthy of the Lord, unto all well pleasing, being fruitful unto every good work, and increasing in the knowledge of God, Col. 1.10.

8. It is said of the Heliotrope, (an herb so called) that it always turns and inclines to the Sun: So let our hearts always incline to Christ.

p. 859. There is nothing more pleasant to those in Captivity then to behold the Sun: So there is nothing ought to be more comfortable to us in our spiritual Captivity, then by the Eyes of Faith to behold Christ the Sun of Righteousness, &c.

The Second place is, Luke 1.78.2. Luk. 1.78.Luke 1:78 Through the Bowels of the Mercy of our God (so the Greek) whereby the day-spring from on high, hath visited us— Some think that this metaphorical appellation, (viz. foreign, oriens ex alto) arising from on high, is taken from Plants which are said (foreign) to branch or spout forth, when they grow, or begin to flourish, that so it might respect those places of the Old Testament, where Christ is called a Plant and Branch, Jer. 23.5. Zach. 3.8. and 6.12. Where the Septuagint render foreign by foreign, orientem arising, and that we are to understand here, the arising, or Branch from on high, sent from heaven to us, and widely differing from all Earthly branches. But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light, as verse 79. of this place, viz. foreign, to give light to them that sit in darkness, and in the shadow of Death, to guide [as a clear light does] our feet into the ways of peace. By a good reason it is therefore said, that the Holy man respected the Prophesie, Esa. 9.2. (whence the phrase of sitting in the darkness and shadow of Death is taken) and chap. 60.1, 2. Mal. 4.2. To which places Junius (Parallel. 1, 55.) does learnedly shew that he had immediate reference.

foreign, oriri, to arise, is proper to the Sun, Moon and Stars, from whence the Noun, foreign, that is, an arising, or the action or Region of the orient Sun, and Metonymically it is put for the rising Sun it self— to which is, foreign from on high, for distinction sake is added, by which Junius says, we are to understand that meridian and powerful spendor whereby the Sun (chiefly at Noon) illustrates all things, to difference it, foreign, from its first uprising. But it seems to be referred more truely to the first original of the Sun of Righteousness, viz. His visiting (and shining upon) us on Earth, and that from on high, viz. Heaven, as 1 Cor. 15.47. John 3.31.

That the Messiah is called a [Star,] Numb. 24.17. is the Judgement of many,Star. there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, which words are thus rendered by the Chaldee, there shall arise a King out of Jacob, and the Messiah shall be exalted out of Israel, &c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo, and R. Moses Hadarsan. Vatablus, paraphrases the whole verse thus— O Balak, my Counsel is that you be quiet, and fear not at this time, for that which I foretell of things to come, shall not come to pass in thy time, but in the latter days, viz. in the time of the Messiah, whom I see, but not near me, for he is yet afar off, when he comes, he will be as a great light and vehement splendor, which is signifyed by the Star, &c. So says Brentius. Junius and Tremellius in their notes say, that by the Name of a Star and Scepter is meant the Kingdom of Gods people, begun in David, and compleated in Christ, between whom, the interjected time was the progress of the Star, &c. See Junius in analyt. explic. h. l.

Such as understands this Prophesie of Christ, paraphrase it in this manner, [I shall see him, but not now, I shall behold him but not nigh,] that is, my Curses will be in vain against that People, whom God hath peculiarly chosen for himself, and from which according to the Flesh the Messiah is to descend, but the time of that Nativity is not yet come, therefore I seem to behold him at a great distance, but that promise will be certainly fulfilled, and God for his sake will preserve this Kingdom so long [there shall come a Star out of Jacob] that is, the Son of God, manifested in the Flesh shall come of this people, and shall spread the beams of his Doctrine and Miracles far and near, arising as the Day-Star in the hearts of Believers, 2 Pet. 1.19. Enlightning them to Eternal Life [and a Scepter shall rise out of Israel] that is the Messiah shall not only be a Teacher of his people, but also a heavenly King [and he shall smite through the Princes of Moab, and destroy all the Children of Seth] that is, all such as will not obey his Government, but remain unbelievers, he shall destroy with an Eternal Death, [ver. 18. And Edom shall be a possession, Seir shall be a possession for his Enemies] that is, all his Enemies (who by the Idumeans, the capital Enemies of Israel, inhabiting Seir are set forth) shall be destroyed by the Sword of p. 76the Spirit [but Israel shall do valiantly] that is the Church, which is the Kingdom of the Messiah, shall be gloriously triumphant, [ver. 19. out of Jacob shall come he that shall have Dominion, and shall destroy him that remaineth of the City] that is, he shall rule in the House of Jacob for ever, and of his Kingdom there will be no end, Luke 1.33. He shall put all his Enemies under his feet, 1 Cor. 15.25, 26, 27. &c.

Christ calls himself [The bright and Morning Star] Rev. 22.16. Because of those shinings of saving knowledge which proceed from him,Morning Star. Rev. 22.16.Rev 22:16 whence he is foreign. The light bringer (usually Translated Morning-star, or day-dawn) arising, in the hearts of men by the sure word of Prophesie. But more especially because of his promise of Life and Salvation: For as the Morning Star is as it were the Suns harbinger, declaring its speedy approach; so by the clearness of Christs Resurrection, and his sure word or promise, he discovers unto men what an extraordinary light of Glory will be afforded to Believers in the general Resurrection, when they shall shine as Stars for ever, Dan. 12.3. The Morning Star gives light, but much less then the Sun; so the light of the knowledge of Christ in this Life, is not to be compared with that most illustrious and shining Glory, which the Saints shall enjoy in bliss, and which by Faith they expect, 1 Cor. 13.12.

Fire.Secondly, Elementary things. God is called [Fire] yea, a consuming Fire, Deut. 4.24. and 9.3. and 32.22. Esa. 10.17. and 66.15, 16. Ezek. 21.31. &c. Which denotes his Wrath against sin, which consumes those miserable persons, against whom it burns, as Fire does stubble. See Psal 18.8. Where by smoke also the Wrath of God is signifyed, as also Psal. 74.1. and Psal. 80.4. How long wilt thou smoke against thy People? (so the Hebrew) Deut. 29.20.

A Lamp.God is said to be [A Lamp] Candle or Lanthorn, when he exhibits his grace and favour to any, 2 Sam. 22.29. Thou art my Lamp, O Lord, Psal. 18.28. For thou wilt light my Candle (or Lamp) the Lord my God will enlighten my Darkness; that is, he is the author of my light, felicity, and Salvation. So the Candle of God is said to shine upon Jobs head, Job 29.3. in the same sence, as the following words shew, viz. By his light I walked through darkness, where he subjoyns a clear description of his former felicity.

Prov. 20.27. The Spirit of man is the Candle of the Lord, searching all the inward parts of the Belly, that is, the Lord kindles a light in man, by which he looks into the most inward things; and therefore it shines in the mind of a wise King, that he may search out a matter, and take away the wicked, Prov. 25.2, 3. The Word of God is called a Lamp, or Candle, Psal. 119.105. Prov. 6.23. 2 Pet. 1.19. Because of the light of saving institutions which it exhibits to Believers.

To the Element of [Ayr] belongs, when [Blowing,] or a Blast, or Breathing is attributed to God,A Blast or Blowing. by which his Divine Grace and Refection, is noted, as a cool breeze refreshes a man in Summers heat— thus some aptly translate that passage, Esa. 57.16. For I will not contend for ever, neither will I be always wroth, the Spirit before me shall roll it self, and I will cause a Blowing, that is, the Holy Spirit, which I will send to sorrowful and contrite Believers, shall (as it were) open it self to them, dwell in them, and in the heat of Temptations, shall with a comfortable gust or breeze refresh their fainting Spirits.

Sometimes it denotes Divine Wrath and vengeance, as a strong Wind overthrows whats before it, and inflames the Fire, Job 4.9. By the Blast of God they perish (that is, the wicked) and by the breath of his Nostrils are they consumed, Psal. 18.15. At thy rebuke, O Lord, at the Blast of the breath of thy Nostrils, Esa. 30.33. The breath of the Lord, like a stream of Brimstone doth kindle it, that is, Hell, as brimstone is a great nourisher of Fire, so the infinite and never ceasing Wrath of God, shall be (as it were) an Eternal nourisher or continuer of Hell; for whilst a pair of Bellows blow the Fire, it burns; so the breath of the Lord, (viz. his Wrath) shall be always of efficacy to torment the souls and bodies of the damned in that infernal stream of brimstone.

p. 87To the Element of Water belongs where God is called a Fountain of Living Waters, Jer. 2.13. and 17.13.Water. Fountain Because he is the indeficient Author of all Life and refreshment, here and hereafter. Psal. 36.9. With thee is the Fountain of Life, which is to be understood in the same sence, which verse 8. is called the River of his Pleasures. The Spirit is called a River of living VVater, John 7.38, 39. to which belongs the expressions of pouring out, Esa. 44.3. Joel 3.1. Zach. 12.10. Act. 2.16, 17, 18, 33. Tit. 3.5, 6.

Christ in general calls the blessings derived to men through him, living water, John 4.10, 14. For he is that most abounding Fountain of Eternal Life, John 1.16. Water cleanses, refreshes, quenches thirst, softens or mollifies, &c. which with other good qualities, may be most fitly ascribed to the blessed Saviour in a Spiritual sence. See Esa. 55.1. Ezek. 36.25. Zach. 14.8. Psal. 23.1, 2. &c.

The Heavens or Clouds are called the River of God full of water, Psal. 65.9. Because he sends plenty of Rain from thence to make the Earth fruitful.

To the [Earth. Earth.] we will refer whatsoever (besides what was produced before in their proper places) have a being in it, that are metaphorically transferred to God, whether they be natural productions, or made by humane Art.

Christ is sometimes called a [Stone] and [Rock,] as Psal. 118.22.A Stone. Rock. The Stone which the builders refused, is become the head of the corner, which expressely referred to Christ, Matth. 21.42. Act. 4.11. 1 Pet. 2.7. By the Builders we are to understand the Priests and Great men, and others among the Israelites, whose office it was to build, not destroy the Church of God. How these refused Christ, the Evangelical History plentifully informs us; yet notwithstanding he is made the head of the Corner, or the firm and chief corner stone of the whole Church fitly framed together, and growing in him, Eph. 2.20, 21. To Wit both of Jews and Gentiles, having broken down the partition wall, verses 14, 15, 16, &c. Other places, are, Esa. 8.14. and 28.16. Zach. 3.9. Luke. 2.34. Rom. 9.32, 33. 1 Pet. 2.4, 6, 7, 8. Where he is called a Rock of offence, and a stumbling Stone, with respect to unbelievers and wicked men, &c. who are apt to despise his mean worldly estate, and be offended at his severity against their sinful ways.

God is called a Rock to such as trust in him, Deut. 32.31. Psal. 18.2. Psal. 31.2, 3. Psal. 42.9. and 73.26. Esa. 26.4. that is, a most certain and invinsible giver of help; for there were Rocks in those Countries which for their height, strength, steepyness and difficulty of access were reputed impregnable, &c.

Matth. 16.18. Christ alluding to the name of Peter calls himself that Rock upon which he was to build his Church, that the Gates of Hell should not prevail against it— Upon which Brentius very well paraphrases. I have called thee Cephas before, that is, a Rock, (John 1.43.) and I do not yet repent for giving thee that title; for now in your own and Brethrens name, you acknowledge the true Rock and Foundation, in confessing, that I am Christ the Son of the living God— This Confession, is the true Rock, and upon it, as upon a Rock and Foundation, will I build my Church.

D. Calixtus, says, that the words, the Church is built upon a Rock are said by a metaphor, which is taken from the firmness, strength or solidity of the Rock, not from any Rule or Government it has, for there is no such thing in it, and denotes a solid, stedfast and immovable Foundation; but what needs any further explication, when Paul an undoubted interpreter says, 1 Cor. 3.11. For other Foundation can no man lay, then that is laid, which is Jesus Christ, but upon this Rock, are laid other Rocks, or Stones, (for foreign, being an appellative signifies a Stone, not a Rock) cut out of the Living Rock, which being single are not foundations, but many being joyned, cemented, or united, constitute or make a secundary foundation, Rev. 21.14. And the wall of the City had twelve Foundations, and in them the Names of the twelve Apostles of the Lamb, Eph. 2.20. And are built upon the Foundation of the Apostles and Prophets, &c.

1 Cor. 10.4. Christ is called the spiritual Rock, of which the Israelites did drink in the Desart, that Rock being a Type of him, Exod. 17. See Gram. Sacr. p. 504.551.

p. 88God is called a Secret or [Hiding place] Psal. 91.1. Psal. 119.114. also a Covert,Hiding place. Refuge, or Hiding, Esa. 4.6. By which his gratious defence against all hostile violence is intimated. For the same Reason he is called a [Munition] (which signifies a Fortification,Munition or Fortress. or Strong-Hold) Psal. 31.2, 3, 4. Psal. 71.3. Psal. 91.2, 9. Psal. 144.2.

He is called a [Wall of Fire] Zach. 2.5. Where the Epithete of Fire is added,Wall of Fire. to shew, that he is not only the defender of his Church, but also a most terrible avenger, that will consume its Enemies, as Fire does combustible matter.

Strong Tower.He is called a [Strong Tower,] Psal. 61.3. Prov. 8.10. Because of his Divine protection also; for as in high and well fortified Towers we are safe from the assaults of the Enemy; so much more eminently does Jehovah place them in safety, who trust in him, 2 Sam. 22.51. He is the Tower of Salvation, (says David of God) which is called great deliverance, Psal. 18.50. The Tower is Fortified.

1. With warlike Engines, which are his Divine vertue and power, and all the Creatures which he makes use of to the Destruction and overthrow of his Enemies, Psal. 148.8. Fire and Hail, Snow and Vapor, stormy Wind fulfilling his Word.

2. With Provision, as the Bread and Drink of Life, Psal. 36.8, 9, 10. They shall be abundantly satisfyed with the fatness of thy house, and thou shalt make them Drink of the Rivers of thy Pleasures, &c.

3. With a Garrison or brave Defendants, which are the Holy Angels, Psal. 91.12. Dan. 7.10. So that this Tower is impregnable, &c.

Temple.The Lord God Almighty and the Lamb are called the Temple of the Heavenly City, Rev. 21.22. By way of opposition to the outward and Earthly Temple, as if he had said, in Eternity there will be no need of those visible and external signs, by which God manifested himself to his people under the Old Testament dispensation, in the Temple and in the Ark of the Covenant; for God will exhibit himself to be seen by his elect face to face, that in this spiritual Temple they may give him Eternal and Celestial praise, celebrating a festival of Everlasting Joy, &c.

Way.John 14.6. Christ calls himself the [Way—] viz. by which there is a passage to the Father, as ver. 2, 3, 4. The words of the verse are I am the Way, and the Truth, and the Life, no man cometh unto the Father but by me, that is, you say you know not the way to the Father, and heavenly felicity, why, I my self, whom you know, am the Way, by which you can arrive there, nor am I only a way, but a guide also, by the Truth which I teach, and together with the Father, am the end of your Journey, that is, Life, which the blessed enjoy. Calixt in Harmon. Evangel.

John Husse (as VVolfius cites him, Tom. 1. lect. Memor. p. 750.) says, Let the humble passenger behold Christ, who says I am the Way, the Truth and Life, here is a way for him that will go, for Christ is the way: A way whither he would go, for Christ is Truth: And where he would tarry, for Christ is Life.

Tho. a Kempis lib. 3. de Imit. Christi, cap. 56. I am the way, Truth and Life, none can Go without a Way, nor Know without Truth, nor Live without Life. I am the way which you ought to follow, the truth which you ought to believe, and the life which you ought to hope for. I am the inviolable way, the infallible Truth, and indeterminable Life. I am the most right way, the most supream truth, and most certain blessed and increated life— If thou tarry in my way, thou shalt know my truth which shall deliver thee, and in it thou shalt find Eternal life. The light and truth of God leads us, Psal. 43.3. Which Christ applies to himself, John 8.12. and 14.6. For he leads us to himself who is Eternal Life, 1 John 5.11, 12. In whom we have all things, Rom. 8.32. How he leads to the Father is fairly expounded, Heb. 10.19, 20. &c.

1. The Way of the Lord God signifies his heavenly Doctrine, Psal. 5.8. Psal. 25.4, 9, 10. Psal. 67.2. Psal. 119.3, 14, 2…, 30. &c. Esa. 2.3. Hos. 14.10. Matth. 22.16. Act. 13.10. and 18.25. &c. Hence comes the phrase to keep the ways of the Lord, Psal. 18.21. that is, to lead his life according to his Word and precepts.

p. 892. His Providence and Divine Government, more generally as the whole Course of his VVill, Counsels, Endeavours, and Actions, as Psal. 25.10. Psal. 77.13. Esa. 55.8, 9. Hab. 3.6.

More particularly it signifies some singular actions of God, Exod. 33.13. Psal. 103.7. Job 40.14. Prov. 8.22. John Baptist is said to prepare the way of the Lord, Mal. 3.1. Luk. 1.76. that is, to bear a serious Testimony of his speedy coming, by preaching the VVord, and administring the Holy Ordinance of Baptism— A metaphor taken from great men, at whose coming the ways are wont to be made plain and level. See Esa. 40.3, 4. &c.

God is called a [Shade] Psal. 121.5. The Lord is thy Shade upon thy right hand, A Shade or Shadow.which denotes his heavenly protection, which he affords believers, as a Shade refreshes and defends from the scorching heat of the Sun; hence such are said to abide under the Shadow of the Almighty, Psal. 91.1. VVhen it is said the Shadow of his VVings the metaphor becomes double and more emphatical, for he is not only a pleasant Shade in dry and torrid places, but such a nourishing, protecting Shade as the Hens wings are to her Chickens; and so denotes a singular Love and Care.

VVe read also of the Shadow of Gods hand, which also denotes a strong protection against all Enemies, for a hand when attributed to God denotes so much. Of which before.

There is an eminent emphasis in that Text, Luke 1.35.Luke 1.36. expoundedLuke 1:36 And the Angel answering and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall over shadow thee, foreign. Mary being astonished by the view of that Angelical Messenger, enquired ver. 34. How shall this be, seeing I know not man? viz. what was said ver. 31. And behold thou shalt conceive in thy womb, and bring forth a Son, and shalt call his Name Jesus. He shall be great, and shall be called the Son of the highest, &c. ver. 32. To Mary wondring at this, the Angel answers, that it should be by the supernatural, and most singular operation of the Holy Spirit and Highest power, which operation is by an Anthropopathy expressed by overshadowing, describing the manner of, as that there should be Divine protection, which is the metaphorical signification of a shadow, as before. For God being a consuming Fire, would consume Mary, by filling her with his peculiar and Majestical Glory, unless there were some Divine obumbration or Shade between; as God covered Moses with his hand in that peculiar and extraordinary appearance of his Divine Glory, lest by the dazling and Majesty of Gods presence he should be consumed, Exod. 33.22. It may also respect that hidden formation of that most Holy child in the Virgins VVomb, and his being secured from the least spot of sin, in his most admirable union with humanity.

This Emphasis the word (Shadow) carries which being contrary to light is a note of the incomprehensible and hidden energy of God— intimated also by the Shadow of a Cloud over the Tabernacle, Exod. 40.35. Let this Shade therefore be a prohibition from any rash or curious inquisitiveness into this adorable Mystery. The Cloud was put over the Tabernacle, that we should not rashly rush in, and the Cherubims covered the Ark, 2 Chron. 5.8. Lest any body should be curiously prying into the Majesty of God which dwelt upon it: So the Shadow of the highest, obumbrates this Mystery, lest our foolish Reason should be inquisitive into the manner of it. And so with a shadow of imperfect Revelation of these Divine things, we end this Chapter.