A Key to Open Scripture Metaphors, Book 1 · Chapter 13
CHAP. XIII. Of Metaphors taken from Sacred Persons and Things, and whatsoever Relates to Divine Worship.
THese may be Reduced to three heads.
(1.) Men.
(2.) Places.
(3.) Customes, Rites or Ceremonies.
Of which in Order.
Metaphors from Men Sacred to God.
MEn that belong to this are either Singular, or Conjunct, viz. The whole people. Single or singular as David a man according to Gods own heart, who is put for the Messiah, Esa. 55.3. I will make an Everlasting Covenant with you, the most sure Mercies of David. R. Kimchi, clearly asserts, that the Messiah is to be understood here, and it evidently appears from ver. 4. Some understand by the Mercies of David, foreign David Amabilis, amicus, a foreign dilectus amicus, amator.the blessings that God promised David, viz. That the Messiah and Saviour of the World should be born of his Race; which is the same thing in effect with the former explication. This Text is applyed to the Resurrection of Christ, Acts 13.34.
The Name of David and some of his attributes are ascribed to the Messiah, Psal. 132.10. Jer. 30.9. Ezek. 34.23, 24. and 37.24, 25. Hos. 3.5. The Kingdom of David Typifi'd the Kingdom of the Messiah, Esa. 9.7. Luke 1.32, 33. See Esa. 11.1. 2 Sam. 2.12, 13, 14. (Heb. 1.5.) Psal. 89.20, 27. (Col. 1.15.) Amos 9.11. (Acts 15.16.) Psal. 18.50. (Rom. 15.9.) Hence the Royal Seat of David, Sion and Jerusalem were Types of the Church of Christ, Psal. 2.6. Esa. 2.2, 3. &c.
SolomonThat the Name of Solomon (the Son of David) is attributed to the Messiah, plainly appears from Cant. 3.11. So in a certain and Mystical sence the promise made to David, 2 Sam. 7. and 1 Chron. 17. is understood.
Zerubbabel the Son of Shealtiel was also put for Christ, Haggai 2.23. as Interpreters shew, because Christ came of his race, Matth. 1.12, 16. And because he was the Captain of the Jews, Haggai. 2.22. as Christ is the Prince and Captain of his People.Zerubbabel. As he brought the people out of the Babylonish Captivity:, So Christ hath freed his people from the Devils Captivity, &c. Zerubbabel sounds as if it were foreign that is, the great, or Master of Babylon, or as others say, qui *a foreign dispersit & foreign Babel.dispersit Babylonem, who hath scattered Babylon; which name may be properly attributed to Christ who hath conquered the spiritual Kingdom of Babylon, (viz. of the Devil the World, and Antichrist.) Shealtiel, is derived of foreign petiit, he sought; and foreign God, so Christ is passively; for he receives the Petitions of all the Godly, who by Prayer seek God, and by his Merits renders them efficacious.
John the Baptist is call'd Elias the Prophet,Elias. Mal. 4.5. as Christ himself Expounds it; Matth. 11.14. and 17.11, 12, 13.
Christ is called the Church, which relates to a Metonymie of the Subject; as Chap. 3. Sect. 3. There is a Metaphor taken from the Conception of Christ, to denote that the Restauration of his Church, and the Renovation of Mens hearts is only through him, Gal. 4.19. See Rom. 6.4, 5, 6. Gal. 2.20. Col. 2.12. See also Col. 2.14. To Crucifie the flesh, Gal. 5.24. denotes a subduing of its depraved lusts, which is painful and unpleasing, as if they were set upon a Cross. Paul says, he was Crucified to the World, and the World to him, Gal. 6.14. that is,Gal. 6.14. Luther in Comment. h. l. he judged the world Condemned, and the world had no better opinion of him; he execrated the actings of the unconverted world, and they likewise hated his Doctrine, calling him pestilent fellow, so that there was no concord between him and the false deluding pleasures of the World. See Matth. 10.38. —16.24. Mark 8.34. —10.21. Luk. 9.23. and 14.27. John 19.17. Gal. 6.12. Where the cross is put for the afflictions or sufferings of Believers, whereby their Faith is tryed, and their Conformity to Christ is denoted, &c.
The People of Israel and Juda are frequently put for the New Testament Church; See Gen. 22.17. Jer. 23.6. —30.10. —33.14, 16. Ezek. 37.23, 28. Luk. 1.33. Rom. 4.13, 17. Gal. 4.28.31. 1 Pet. 2.9. &c. The reason is, because of the Old Covenant made with them, which Typified the Kingdom of the Messiah.
Metaphors taken from Places sacred to God.
THE Land of Canaan, Canaan.where the Israelites dwelt because of its fruitfulness and the peaceable state of things there is frequently put for the Church; Isa. 26.1. — 35.1, 2. —57.13. —60.13. —65.9, 10. Ezek. 37.25. Joel 3.23. Amos 9.13, 14, 15. Micah 4.4. Zach. 3.10.
Jerusalem, the Metropolis of Judaea metaphorically denotes the Church of Christ,Jerusalem. because God peculiarly revealed himself in that City, and gave promises of the Messiah there, Isa. 4.3. —40.2, 9. —52.1, 2. Zach. 9.9. —12.2. Gal. 4.26. Heb. 12.22.
Sion] was a Hill in Jerusalem upon which stood David's Royal Palace,Sion. and is by way of Eminency (foreign) sometimes call'd the Mountain of the Lord, the holy hill, &c. Is propos'd Metaphorically as a Symbol of the New-Testament Church, Psal. 2.6. —68, 15, 16. —87.1, 2, 5. —132.13, 14. Isa. 4.4, 5. —11.9. —28.16. —40.9. —49.14. —56.7. —59.20. —62.11. —65.25. Zach. 9.9. Heb. 12.22.
2. It denotes the Church Triumphant in Heaven, Psal. 15.1. —24.3. Isa. 35.10. —51.11. &c.
The Magnificent Temple Built by Solomon in Jerusalem is frequently call'd the house and habitation of God, and is Metaphorically put for the heaven of Gods Glory, Temple.Psal. 11.4. Micah 1.2. For the Church, Psal. 26.8. —27.4. —29.9. —48.9. —84.1, 2, 4. Isa. 56.7. Eph. 2.21. 1 Cor. 3.16, 17. —6.19. 2 Cor. 6.16. Heb. 3.6. and 10.21. God is said to be the Temple of the Elect, Rev. 21.22. (of which see Chap. 8. before) Rev. 11.19.
A Temple is put for the body of Christ, John 2.19. In unity with the foreign the Word, for in him dwelt all the fulness of the Godhead Bodily, Col. 2.9. that is, most truly, perfectly and unchangeably, not Typically or in a shadow, as in the Temple of Jerusalem, &c. See Heb. 9.11. — 10.19, 20. —8.2. —9.24. and 6.19.20.
An Altar] is used to denote the whole Mystery of Christ the Mediator, Heb. 13.10. 1 Cor. 10.18. and 9.13. Sometimes Divine Worship in the New Testament, Isa. 19.19. the similitude being borrow'd from the ancient Rites, &c.
foreign.Christ is called Propitiation (hilasterion) Rom. 3.25. because he became the great Sacrifice that satisfied for our sins. He is also called foreign, (hilasmos) Atonement, with respect to the Type to which the Apostle alludes—, 1 John 2.2. &c.
The Church is called the Pillar and stay of Truth, 1 Tim. 3.15. Some think that this Metaphor is taken from the two Pillars which were set up in Solomons Temple, 1 Kings 7.21. 2 Chron. 3.17. The Name of the one was foreign (Jachin) he shall establish, and of the other foreign (Boaz) In it is strength. By which Names doubtless this most wise King had respect to the Stability and firmness of the Kingdom and Church of the Messiah, which names Paul expresses by the word foreign stabilimentum, firmamentum, stabiliment, or firmament, adding a Pillar in allusion to those Typical Pillars—. Hence in the same verse he mentions the house of God, that is, the Temple, by which means the Church of the living God.
1 Tim. 3.16. The Mystery of Godliness.Verse 16. He says, without Controversie great is the mystery of Godliness—. But what is that? the Description follows which alludes to the Temple of Jerusalem; for,
1. In that Old Temple God appeared in a Cloud and thick darkness, 1 King. 8.10, 11, 12. Paul says of the Truth of the New-Testament, that God is manifest in the Flesh. Which illustrious Manifestation, was adumbrated or shadowed out, by that obscure one.
2. In the old Temple the Propitiatory or Mercy-seat was placed upon the Ark of the Covenant in the Holy of Holies. Of Christ, Paul says, that he is Justified in Spirit; viz. when he was risen from the Dead and so declared himself the true (hilasterion) attonement, having made satisfaction for the sins of the world, and perfectly fulfilled the Divine Law (the Tables of which were contained in the Ark of Covenant) Rom. 4.25.
3. In the old Temple, there were Cherubims over the propitiatory or Mercy-seat, 1 Kings 8.6, 7. Heb. 9.5. — Of Christ, Paul says, that he was seen of Angels, who were glorious and true Witnesses of his Resurrection and Glory, Matth. 28.2. &c. See 1 Pet. 1.12.
4. In the old Temple the Jews were taught the Doctrine of the Messiah, who was to Come. — Paul says of Christ, that he was preached unto the Gentiles (not to the Jews alone) Believed on in the world (the sound of the Apostles went out into all the Earth, Rom. 10.18. and their Doctrine receiv'd by all true Believers, Col. 1.5, 6.)
5. In the old Temple the visible appearance of God was not ordinary or perpetual. But Paul says of Christ, having Manifested himself in the Earth, that he was received up in Glory, as if he had said, he hath withdrawn his visible Presence from his Church, yet he is gloriously truly and invisibly (for that is to be received up in glory, viz. at the right hand of the Father) present with it to the end of the World, Matth. 28.20. Eph. 1.20, 21, 22, 23, &c.
But what means foreign of Truth?]
The Epithet [of Truth] expounded.Answer. 1. Either that word must be expounded in the Concrete, that it should be same with foreign, true, and opposed to that which is Typical and Shadowy of future realities or Antitypes as John 1.17. —6.32. —15.1. Heb. 8.2. and 9.24. VVhere the word is so taken. So in Acts 26.25. foreign words of Truth, that is, true words: So Eph. 4.24. foreign holiness of truth, signifies true holiness. Or
(2) The VVord must be expounded in the abstract, to denote the Doctrine of Saving Faith, as it is taken 2 Thes. 2.10, 13. 1 Tim. 2.4. and 6.5. 2 Tim. 2.18. Heb. 10.26. Jam. 1.18. &c. In which sense, this genitive (of Truth) notes the efficient cause, by which the Church is made firm and stedfast, being built upon Christ the true Rock; for the cause of its firmness, is the heavenly Truth, or the word of Truth. See 1 Cor. 15.58. Acts 20.32. Rom. 1.16. Col. 1.23. 2 Thes. 2.13. Joh. 17.17. 1 Thes. 5.23. Some expound this, of the subjectum circaquod, the subject about which the Church is employed, viz. to Confess, Publish, and Keep carefully, that heavenly Doctrine contained in the Scriptures of Truth, &c.
Metaphors from Sacred Rites.
THese may be distinguished into two Classes.
First, Holy Rites ascribed to God as their immediate Agent or Actor.
Secondly, Holy Rites perform'd by Men according to Gods Command and Prescription.
To the first Class belongs the Visions and Dreams which God sent to men for more secret information, as to the Patriarch Jacob, Gen. 28.12, 13.Gen. 28.12, 13. viz. the Ladder set upon the Earth, The top of which reached heaven, &c. which Vision our Saviour applies to himself, and uses Metaphors taken from, John 1.51. &c.
From the Divine prophecies, Dreams and Visions a Metaphor is taken Joel 2.28. where the various gifts, and the clear light and Revelation of the Gospel to the Evangelical Preachers is noted, as Act. 2.16, 17. where Peter quotes this very Text of Joel, that *Manna. Exod. 16. Num. 11. &c.Bread sent from Heaven to refesh the People in the Desart is largely applyed by Christ to himself, John 6.31, 32, 33, &c. Rev. 2.17. &c.
The other kind of Sacred Rites we thus distinguish, (1.) Persons. (2.) Actions. (3.) Times. Of Persons, one Directs, and is (as it were) the head of the rest, who are inferior and ministring or serving.
The Director was the high Priest, the Eldest Son of the Posterity of Aaron, having a constant prerogative in the Ecclesiastical Government,High Priest. Exod. 28.1. &c. Hag. 1.1, 12. and 2.3. Zach. 3.1, 8. VVhose Name and Office is Mystically transferred to Christ. In the Epistle to the Hebrews, hence he is so often called foreign high Priest, Heb. 2.17. —3.1. —4.14, 15. —5.5, 10. —6.20. —7.26. —8.1. —9.11. and Great Priest, Heb. 10.21. (See Zach. 6.12, 13.) the Reason of the Comparison may be read at large in the Epistle.
The Appellation of Priests is attributed to Believers in Christ, Priest.Psal. 132.9, 16. 1 Pet. 2.5, 9. Rev. 1.6. —5.10. —20.6. because they Sacrifice spiritually to him.
The Ministry of the Gospel is expressed by the Name of the Levites, Levites:Isa. 66.21. Jer. 33.18, 21, 22.
Paul is said Rom. 15.16. foreign sacra operari, vel sacerdotio fungi, to act the Priesthood, whence the Papists infer that he said Mass, which is a ridiculous and false conclusion; for he adds immediately the Gospel of God, so that the term is Metaphorical and signifies the preaching of the Gospel, as ver. 19, 20. Upon which Illyricus well says, *Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis, omninò adversarii inde suam Missam confirmare conati fuissent.If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching, the Adversaries would by any Means from thence endeavour to confirm their Mass, &c.
Secondly, Sacred Actions have either God, or Men immediately for their Object. Of the first kind are Sacrifices offer'd to God according to his VVord—. This word Metaphorically denotes the whole Obedience, Passion and Death of Christ, and so his satisfaction for the sins of the VVorld, Eph. 5.2. Heb. 9.23, 26, 28. and 10.10, 12, 14. Of which the old sacrifices were Types and Shadows.
Then the whole worship of Christians is call'd a Sacrifice, Isa. 19.21. and 56.7. and 60.7. 1 Pet. 2.5. More particularly by the word Sacrifice is expressed serious Contrition of heart, Psal. 51.18, 19. Faith and Holiness, Mal. 1.11. Rom. 15.16. (See Rom. 1.5.) Phil. 2.17. New Obedience and Mortification of the Flesh, Rom. 12.1. See Psal. 4.5. Sacrifice the sacrifices of Righteousness.
Devout Prayer is called a Sacrifice, Psal. 141.2. Isa. 50.7. So is glorifying of God, Psal. 50.14. —107.22. Hos. 14.3. Heb. 13.15. Helping our Neighbour, Phil. 4.18. Heb. 13.16. Martyrdom for the Truth, Phil. 2.17. 2 Tim. 4.6. Gods vengeance on his Enemies, Isa. 36.6.
First-fruits.[The offering of first Fruits] mentioned, Lev. 23.9, 10. Numb. 15.20.21. Deut. 2….2. &c. yeilds some metaphors. 1 Cor. 15.20. It is said that Christ is foreign. The First Fruits of them that sleep, that is, of the Dead, that shall rise again, ver. 23. For as a plentiful Harvest followed the offering of First-fruits; so shall an universal Resurrection (in due season) succeed or follow the Resurrection of Christ.
☞Some observe from Lev. 23.11. That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath, that is, our Christian Sabbath or Lords-day, (vulgarly after the custom of the Heathens call'd Sunday) and that in that very year, wherein Christ suffered, the day of offering First fruits fell on that day wherein our Lord rose from the Dead, so making an excellent congruity with this allusive metaphor which Paul used.
2. Beleivers are said to be First fruits, (foreign, Aparche) that is, selected from the whole lump of mankind, and consecrated to himself into the Adoption of the Sons of God; as the First fruits were separated from the rest of the fruits, and consecrated to God. The glorified Saints in heaven are so called, Rev. 14.4. Beleivers are said to have the first fruits of the spirit, Rom. 8.23. For as the Israelites by the oblation of first Fruits, had hopes to receive the remaining part in due season by the blessing of God: So Beleivers by those gifts they receive in part, of the Holy Spirit, have hopes of a fulness of Joy, and a full Harvest of Glory.
Some understand this of the Apostles only, who received the First-Fruits of the Spirit miraculously, Acts 2. But the former explication is more conformable to the scope of the Text.
3. It is said of the Jews, Jer. 2.3. That they were the First-fruits of his increase, that is, chosen out of, and before, all other people, of the World, and consecrated to him. The metaphor is continued, All that devour him shall be desolate, that is, because as any, that converted the sacred provision of offerings to their own use, against Gods order were guilty, and punished, Lev. 5. so the People that would eat, that is, make Israel desolate, shall themselves be destroyed.
Rom. 11.16. If the First-fruit be holy, the lump is also Holy, and if the Root be Holy, so are the Branches; that is, as the whole lump was holy according to the Law, when the first-fruits were offered, so whereas the Patriarchs and Elders of the Jews were holy unto the Lord, or a people peculiarly separated from all people to him, this prerogative shall not expire with respect to their posterity, but these also shall enjoy the participation of heaven and blessedness, provided they believe the Gospel and heartily embrace it, *Neque enim de spirituali, sed de legali sanctitate Apostolus loquitur Glass. Rhet. sacra. p. 430. Circumcision.Neither does the Apostle speak of a spiritual, but of a legal Holiness.
Sacred Actions of the latter kind, which have men immediately for their Objects, (although primarily directed to the Worship of God) are these.
[Circumcision] the peculiar Character of the people of God, is put for Regeneration, called the Circumcision of the Heart, Deut, 10.16. and 30.6. Rom. 2.28. Of which there is a fair Periphrasis, Col. 2.11. In whom also ye are Circumcised, with the Circumcision; foreign, made without hands, in putting off the body of the sins of the Flesh, by the Circumcision of Christ, and ver. 12. adjoyns baptism a principal medium of Renovation, &c.
As the Jews were metonymically called the Circumcision, of which we have spoke in the chapt. of that Trope, so Christians are metaphorically so called, Phil. 3.3. And the prophane and wicked are called the Ʋncircumcision, Lev. 26.41. Esa. 52.1. Jer. 4.4. And 6.10. And 9.26. Ezekiel 44.9. Acts 7.51. Col. 2.13.
Moses is said to be of uncircumsed Lips, Exod. 6.12.30. that is, dull of speech or not Eloquent— Of the Circumcising of Trees we have treated before.
[Sprinkling] upon the people either by Blood, Sprinkling.as Exod. 24.8. and 29.21. Lev. 14.7. &c. Or by water mixt with the ashes of a red Heifer, Num. 19. Heb. 9.13. &c. Because it was a Type of Cleansing by Christ from sin, is metaphorically put for it, Esa. 52.15. Heb. 10.2…. and 12.24. 1 Pet. 1.2. In this are three things remarkable.
(1.) The Satisfaction and merit of Christ, called the blood of Sprinkling, Heb. 12.4. compared Heb. 9.13, 14.
(2.) The Evangelical Word of Christ which (is as it were Hyssop, Psal. 51.7. which the Priest sprinkled upon unclean things as the Chaldee paraphrases it. See the foregoing and following verses) is sprinkled (as it were) upon the soul in order to its cleansing from sin. See Romans 16.25, 26. &c. Gal. 3 2, 5. &c.
(3.) True Faith, which is that very sprinkling of the blood of Christ by the Holy Spirit, or the application of his Merits and satisfaction, therefore they are joyned together. Heb. 10.22.
[Annointing or Ʋnction,] because it was used to Kings, Annointing.1 Sam. 10.1. and 16.13. 1 Kings 19.16. To the Cheif or High Priest, Exod. 40.12. &c. And to Prophets, 1 Kings 19.16. Metaphorically denotes any that have a singular call or Consecration to God, who are called foreign Annointed, Psal. 105.15. Esa. 45.1. And by way of excellency the Messiah (foreign, Ʋnctus,) our chief, Priest, King, and Prophet, blessed for ever, is so called as the word denotes, Dan. 9.24. Psal. 2.2. John 1.42. And 4.25. Hence the name of the annointed one, is commonly given him in the New Testament, Matth. 1.16, 17. And 2.4. And 11.16. And 22.42. Luke 2.26. See also Psal. 2.6. And 45.7, 8. Esa. 61.1. Dan. 9.25. Luke 4.18. Acts 10.38. Heb. 1.9. See Col. 2.9. And John 3.34, 35.
From our Lord Christ we are called Christians, because we believe in him. Acts 11.26. being made partakers of that Holy Annointing, *foreign, consortes.Heb. 1.9. John 2.20. Hence made Kings and Priests, Rev. 1.6. See Esa. 61.3. 2 Cor. 1.21, 22. Rom. 5.5. &c.
3. Holy Days and Times;Times. Sabbath.] Of these the Sabbath is most eminent being a day of rest, the seventh in a week, instituted by God upon the compleating of his creating work, Gen. 2.3. and most exactly to be observed by the people of Israel by the the Command of God; this is metaphorically translated to express New Testament Worship, Esa. 56.4. and to denote the rest of eternal blessedness, Esa. 66.23. (where there is mention also of a New Moon in the same sence, which was a Jewish Holy-day likewise.) Hence it is said, Heb. 4.9. That there is a Sabbatism left for the people of God.
From the Jewish [Pass-over, Passover.] to which the Days of unleavened bread were joyned, the Apostle makes a fair Allegorical exhortation, 1 Cor. 5.7, 8. Where Christ is called our Pass-over, because he was sacrific'd and slain for us, as the Paschal Lambs which were Types of the Messiah, were slain in the Old Testament.
The Feast of Tabernacles] is put for the whole spiritual Worship of the Old Testament, Zach. 1….16, 18, 19.The feast of Tabernacles. All Christians while they sojourn as Strangers and Pilgrims in this world, do celebrate a Feast of Tabernacles, whilst they long for the heavenly City to which they hasten not with the feet of the body, but by the affection of the Heart, and the progress of piety and good works. See Gen. 47.9. Psal. 39.12. Psal. 119, 19. 2 Cor. 5.4, 6, 8. Heb. 11.13, 14. The words of Augustine are memorable, *Utere mundo, non te capiat Mundus. Quod intrasti, &c.Ʋse the World (says he) But let it not insnare you, that thou hast come into it, art upon thy Journey out of it, and that thou didst come to depart, not to tarry is certain, thou art then upon a Journey, let this Life be thy Inn, use money as a Traveller upon the Road does a Table, Cup, Pot, and Bed, that is, to leave them not to tarry with them.
So much of Old Testament Rites, those of the New Testament are two, Baptism, Baptism.and the Lords Supper. Baptism and to Baptize are metaphorically put. (1.) For the miraculous effusion of the Holy Spirit upon the Apostles and other Believers in the primitive Church: To the Holy Spirit is sometimes added (Fire) which is a symbol of its external manifestation, Acts 2.3. Matth. 3.11. Mark 1.8. Luke 3.16. John 1.33. Acts 1.5. and 11.16 Some give a Reason of the appellation from the Analogical Immersion, or dipping (for so foreign, to Baptize signifies) because the house, where the holy Spirit came upon the Apostles, was so filled, that they were as it were drowned in it.
Others say that the reason of the appellation is, from the great plenty and abundance of those gifts, as the Baptized were wont to be plunged or dipped in water, or that they were wholly immerged in this. Likewise because by the efficacy of the holy Spirit, they were cleansed from sin, refreshed and purified, as water quenches thirst and washes away spots and filth, &c.
2. It is put for Calamities and Afflictions, especially those of Christ, Matth. 20.22.23. Mark 10.38, 39. Luke 12.50. The Reason of this metaphor is likewise taken from multitude or abundance, as Calamities are elsewhere compared to many and deep waters, Psal. 18.16. and 32.6. and 69.1, 2. &c.
3. For the miraculous passage of the Israelites through the Red Sea, 1 Cor. 10.2. which was a Type of Gospel Baptism, &c.
The Supper.From Bread (the other part of the Lords Supper) some think a metaphor is taken 1 Cor. 10.17. foreign quoniam unus panis, unum Corpus, multi sumus, which is word for word (in English) thus, because one Bread, we being many are one body, Putant Graeci nos &c.in our Translation for being many and one Body: Upon which Erasmus in his Annotations. The Greeks think that we understand that Bread which is the Body of the Lord: Whereas all Christians are Members of Christ, as if he had corrected what he before had spoke, (viz. we partake) for it is more to be one and the same, than partaker. And in his Paraphrase, thus. We being all partakers of the same Bread, do declare, that though we be many in Number, yet in the consent (and harmony) of minds we are one Bread and one Body.
Others (Glassius in Rhet. sacra. p. 434. says more truly) understand the word Bread properly, and that there is an Ellipsis of the Verb substantive (is) in this sence: There (is) one Bread (in the holy Supper:) So likewise we being many are one body the Syriack clearly expresses it thus, As that Bread is therefore one, so all we are one body: For we all receive of the self same Bread— For that sameness of Bread in the holy Supper, is to be understood with respect to the Sacramental use of it, as well as the Identity of matter, &c.