A Key to Open Scripture Metaphors
The source for this document is https://quod.lib.umich.edu/e/eebo/A37483.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
ΤΡΟΠΟΛΟΓΙΑ, OR, A KEY TO Open SCRIPTURE METAPHORS. The First BOOK, Containing Sacred Philology, or the Tropes in Scripture, Reduc'd under their proper Heads, with a brief Explication of each; partly Translated, and partly Compil'd from the Works of the Learned. By T. D. The Second and Third BOOKS, Containing a Practical Improvement (Parallel-wise) of several of the most Frequent and Useful Metaphors, Allegories, and express Similitudes of the Old and New Testament. By B. K.
Heb. 13.5.
〈 in non-Latin alphabet 〉 Pecuniae non appetens mos: Contenti praesentibus.
Budaeus ex Citat. Cl. Rivet.
Existimo Tropos Oratorios multo sublimiores, efficacioresque in Sacra lection inveniri, quam in priscorum Graecorum & Latinorum Monumentis, posseque oratoriam phrasin fieri ea lection multo locupletiorem.
LONDON, Printed by John Richardson, and John Darby, for Enoch Prosser, at the Rose and Crown in Swithins Alley, at the East-End of the Royal Exchange in Cornhill, MDCLXXXI.
TO THE READER.
THE Divine Wisdom Treasur'd in the Holy Scripture, although unadorn'd with the plausible paint of Human Eloquence, nor with that Rapidity and Lightness, which ( Junius and Tremellius well say) the word 〈 in non-Latin alphabet 〉 signifies, Jer. 23.32. Yet it wants not a Grave, Genuine, and Majestical dignity of Elocution suitable to those Sacred Mysteries it twofolds. The best witness of which is the Taste and Experience of that sweetness, which many have found in it. The mode of speech in Scripture is plain, and savors of to human blandishment, or artificial Beauty: Yet it is most August and Efficacious to pierce the minds of Men, as 1 Cor. 2.1, 4. Where the Apostle disclaims any Rhetorical flourishes, or persuasive Oratory, but professes that his speech and Preaching, was not with the enticing (or 〈 in non-Latin alphabet 〉 , persuasive) words of Mans Wisdom, but ( 〈 in non-Latin alphabet 〉 ,) in the Demonstration and Power of the Spirit, that is, in words truly Spiritual, which could powerfully and effectually move their Hearts. Where this Eminent Servant of God, disowns his Human Eloquence, but not that Divine Elocution in which he excels, and checks those plausible affectations, and artifice of words, which the Orators of his time made use of, who fed their Auditors, with the vain glory of words, in the Contemplation and delight of which they went away, without any other improvement than what bare Rhetoric could afford.
I may (not unfitly) allude to a passage in Plutarch, where it is said, that Lacon hearing a Nightingale Sing, and by the briskness of its warbling and delicate Notes, and by the clearness, and quavering cadency of its Voice, judged it a good prey; but when he saw it, and found it to be of so small a size (for 'tis not much bigger than a Sparrow) he disdainfully left it, and said, vox es, praeterea nihil, thou art a voice and nothing else. So, whoseever deceives people with those fancy-taking modulations of empty Rhetoric, in the Ministry or Sacred work of Preaching, will in the end become despised, and will not only be forsaken of their Judicious Auditors, but will also by the great Pay-master be called unprofitable Servants.
Beyond all Writings in the World, the Style of Scripture is singular, and has peculiar proprieties, not elsewhere found, there simplicity is joined with Majesty, commanding the veneration of all serious men; more than the Elaborate flourishes and long winded periods of Tully.
Augustine says, that the Scripture seemed rude and unpolished to him in comparison of Cicero's adorned style, because he did not then understand its ( interiora or) inward beauty, but when he was Converted to Christianity declares, lib. 4. de Doctrine. Christ. c. 6. That when he understood them, no Writing appeared more Wise and Eloquent. Greg. Nazianzen, a man of a prodigious Wit, great Learning and Eloquence, and an excellent Poet, when he came over to the Study of this sacred Philosophy, vilifies all other ornaments of Literature amongst the Greek Philosophers, as infinitely below those Divine Oracles.
Illyricus says, that although we find not in the Sacred Scriptures, that idle or delicate itch of Words, that external sweetness or allurement, that numerosity of sounds, or those pleasing trifles, which the vain-glorious Orators of Greece and Rome beautified their so much celebrated harangues with, yet we find there a Grave and Masculine Eloquence, exceeding all others.
By the very precepts of Rhetoric, what may be ones man's Eloquence may be another's Folly, because the style must be found according to the various circumstances of Persons and Things. The Lawyer pleads Eloquently, and strives to move the Affections of others. The Judge pronounces the sentence Gravely. A King commands or forbids Plainly. But if the King persuades, or the Judge contends, they throw off the person of a King or Judge, and assume the person of a Subject and Pleader. What then is the Law of the King of Kings, and Lord of Lord's ? Do we think our God will use Inductions, as Plato; Syllogisms, as Aristotle; Elenchs, as the Carmeades; Epiphonema's as Cicero; Subtilties as Seneca; or words far fetched, joined together with an artificial Sintax with respect to weight, number, and sound? If a Royal Edict were published in that kind of speech consisting of School follies, every wise man would laugh at it. The more plain the Word and Law of the great God is, 'tis so much the more becoming the Divine Author and Lawgiver, and more profitable for mankind, because so 'tis more easily understood, being like daily food, accommodated to every Palat. But what if in that humility of style in Scripture, there be more height and loftiness, and more profoundness in its Simplicity, more beauty in its nakedness, and more vigor and acuteness in its (seeming) rudeness, then in those other things we so praise and admire? &c. This Holy Book is of most powerful efficacy to instruct the humble, and confound the proud. In History, the main thing praise worthy is Truth, which is here set forth indubitably.
True Beauty abhors (and indeed needs not) the bedawbings of a pencil for the more naked it is, 'tis so much the more attractive; and as Jewellers say, The richer the Gem is, the less it needs the assistance of Gold or Art to set it off, &c. If a proper and comely man walks upon Stilts to appear Taller, it adds nothing to his beauty, but diminishes the decorum of his natural proportion.
Yet nevertheless there is in Scripture a peculiar and admirable Elegance, so that I may boldly say that Cicero 's smooth and elaborate blandishments, are but exercises of Puerility, in comparison of the grave, lively and venerable Majesty of the Prophet Isaiah style, as the very Exordium of his Book shows, Esa. 1.2. &c. which is full of Ingenity and Eloquence, Humility and Grandiloquence; Reason and Affection. And it may be safely asserted, that considering the Method and Style, that was thought most convenient by the Sovereign Dictator of this blessed Writing, the Argument of which it treats, and the manner of expression there, no other Writing can Parallel it. Because that which is Holy, is withal Venerable and Grave, and such things need no paint or artificial illustrations, and because the multitude of Readers is promiscuous, it was needful that it should be understood by all, because every man is concerned to believe and observe it. And hence the Scriptures were written in the common Language, viz. The Old Testament in Hebrew, the mother Tongue of the Jews, and the New Testament in Greek, there most Universal Language of that time, whence we may infer the Impiety of such as prohibit Translations of it.
Beza that great Philologist says, that Paul's Writings, when he treats of the Mysteries of the Divinity, far exceeds the Grandiloquence of Plato, the flourishes of Demosthenes, and the exact method of Aristotle and Galen.
That threefold character of declaiming, which Rhetoricians make such a bustle about, viz. of a high and lofty style, that which consists in a mean, and that of a low and humble, is to be found in the Scripture, so as that it may even ravish the attention of the hearer into admiration. And that which Critics, admire in Homer, Thucydides, and Pindarus singly, are universally found here, which must not be understood of that elegance that tickles the fancy, and relishes with the fleshy Ear, but the inward and most noble part, viz. an illuminated Soul.
To this purpose the Learned Rivet, Franciscus Picus, and Bibliander express themselves with much Reason and Eloquence, preferring the Bible as to its style, before the most studious ornaments and splendor of oratory found amongst the profane Rhetoricians. The last of which brings this Example out of Esa. 25.6. to prove the native grace and beauty of the Hebrew, the elegancy of which no man can be ignorant of, that understands the Hebrew, 〈 in non-Latin alphabet 〉 Veasa Jehovah 〈 in non-Latin alphabet 〉 zebaoth lecol hammiim behar hazaeh misthe schemaniim, misthe schemariim schemaniim memychaiim, schemariim mesykkakiim, In English, And in this Mountain shall the Lord of Hosts make unto all People a Feast of Fat things, a Feast of Wine on the Lees, of Fat things full of Marrow, of Wines on the Lees well refined, &c.
The Words of Picus Earl of Mirandula are notable, in his Epistle to Hermolaus Barbarus, The Sacred Scriptures, saith he, do not move, nor persuade; but compel, stir up, and force. Thou readest words that seem rustic and unpolisht (viz. in the opinion of the wise men of this World) but they are lively, quick, inflaming, sharp, and penetrating even the very spirit, transforming the whole by an admirable power. And his excellent Nephew, another Mirandula lib. 2. Exam. vanit. Doctrine. Gent. says, that although Scripture style seems to us more Rude than Eloquent, yet it has an extraordinary power to command the Reverence and Affections of the peruser. Of these two Mirandula 's (the Uncle and the Nephew who were the Ornaments not only of Italy, but of the Age they lived in) the aforesaid Bibliander says, that after they had perused all approved Authors, and had almost surfeited with human literature, they betook themselves to the Study of (and acquiesed in) the Scriptures, with which they were so ravished, that they could not be satisfied.
Jerome says of the Book of Isaiah, that the floridness of his style can be represented by no Translation.
That expression of the Learned (and otherwise praise worthy) Erasmus is to be wondered at, who says, qui fit? ut Apostolorum sermo non solum impolitus sit & inconditus, verum etiam imperfectus, &c. How comes it to pass? that the speech of the Apostles is not only unpolished, and confused, but also imperfect and solaecising — adding a little after, the Authority of the Apostles is not to be Judged by their mode of speech, but their meaning. Neither may a Godly man be offended more with their undrest style, than with their plain and homely clothing; concluding, that the Apostles learnt not the Greek Tongue from the Orations of Demosthenes but popular speech — whereas all true Christians know, that they learnt it of the great God who is all wise and Eloquent (in whom no excellent quality is wanting) who infinitely surpasses Demosthenes, and who directed their minds, their Language and Style to express the sacred Mysteries of true Wisdom, as is very evident from Matth. 10.20. Luke 21.15. 2 Pet. 1.21. Hence Lactantius says, that such as were accustomed to sweet and artificial Orations or Verses, despised the plain and common mode of Scripture speaking as rude, because they delight in that, which tickles the sense and fancy, which while it captivates the mind, misguides and insnares. But cannot God (who formed the mind, tongue, and voice) speak Elegantly? Yes certainly, for by his gracious Providence he has ordered those Divine things to be published without the disguise of any artificial bedawbing, (which conceals the true meaning of the speaker) that all may understand what he delivers. By which words, as he confesses the Scripture to be no way imbellished with human Art, so he asserts, that the phrase is pure; and divinely Eloquent, and adapted to express its sacred Contents.
The difference of the sacred style (with respect to the Hebraisms in the New Testament ) from those profane Rhetoricians, (whose main end was to beguile attention, and inveigle men's minds by the artifice of words) should be an argument to confirm the minds of such men (as believe the Apostle) in the Faith, because of the antiquity, certainty, and perfection of that sacred Tongue, first taught by the sovereign Creator; rather than urged as a Reason to Judge it impure, imperfect or abounding with solaecisms.
Graceless Eloquence attired in the most Illustrious dress of Tropes and Schemes, adorned with the borrowed phrases of Tully or Demosthenes, and whatever the common places of Phrase-students can afford, is certainly an engine of mischief, breathing out threatening and slaughter against the Disciples of the Lord, as Paul (the Scholar of Gamaliel ) did before his Conversion, Acts 9.1. &c. For those accomplishments, if unsanctified, are (like a Sharp sword in a mad hand) fit only for the baffling (as far as it can) of plain and Naked Truth.
'It is true, that there are many Hebraisms in the New Testament, that is, a mixture of the Idiom of that sacred Language with the Greek, which the Heathen Grecians (being ignorant of the phrase ) accounted barbarous. But Christians, who know that much of the Old Testament is quoted in the New, should rather esteem it an Ornament; because the propriety of the first Language (than which no speech is more significant and emphatical) is diffused into the other; and because (as Heinsius a man as Glas. says, Learned to a Miracle, in Prolegom. Aristarch. sacri. well expresses himself) if any man will be so impudently bold, as to say that the Scriptures are any way defective, he declares himself thereby not Learned, but a Blasphemer, and brutally mad, as well as ignorant of the quality of man, who is no Judge of what God says or does, but ought rather to be a supplicant and attend his dispensations with Reverence and Adoration. And as Hillary words it, when the discourse is of the affairs of the great God, we must yield him the Prerogative of knowing best what he says or does, and instead of carping, pay him veneration. The Mysteries which God proposes to be believed in his holy word, as they are in themselves most true and best, although all human Reason, which Judges by its own wisdom or carnal conclusions, should otherwise determine: So their Eloquence (an inseparable companion of Divine Wisdom is to be esteemed the best and most elegant by the faithful, unless we suppose that God who immediately dictated them to his Amanuensis, spoke nonsense, and is inferior to his Creatures in that qualification, which is down right Blasphemy, and any asserting that deserves not only derision, but the severest castigation.
The peculiar Idiotisms, and most pure character of speaking, which the Holy Spirit used in the publication of the saving word of Truth, are by the excellent Glassius (a man for his singular pains, and exquisite Learning to be celebrated by all posterity) as he himself modestly says, in part (for what mortal can express its whole energy?) delivered in his Gram. sacra. (a work well worth Translating). And the Lights of speech, that is, the Tropes and Figures there, are in this sacred Rhetoric treated of, being indeed the substance of what he writ in Latin upon, that Subject (we hope) faithfully Translated, The Tropes in this Volume, and the Figures in the second. Only the Reader may Note, that we have not absolutely tied ourselves to his words but have to the best of our abilities expressed his sense, abridging where need was, and supplying out of other Learned Authors to which be refer'd, or who had written of the same thing in our Language, which we consulted, and inserted what was judged necessary for the completing of this work. Which,
Does not only open that part of Scripture which is Tropical and Figurative, but may teach) the Reader (if ignorant of it) Rhetoric in general, an Art of such General use, that no writing can well want it: I mean, not a jingling affectation of Words or Sentences, but the use of Tropes and Figures, which nervate sense, and move the affections of the Hearer or Peruser.
Although the design of this work, was principally intended to open Scripture Metaphors, yet many express Similitudes, and other Terms borrowed from an human custom of speech or appellations, obvious in, and proper to common & Earthly things, are improved Parallel wise in the Second Part, for common Edification; at which the Learned and Candid Reader will not Carp: For we bring not all as Metaphors, but as Terms that may be used as advantageously, and as much to profit, though in the strict notion of that Trope, not agreeing with its definition (which we give in its place) of which we caution our Reader under their respective heads.
In the First Book the Texts alleged are cited from the very original Hebrew and Greek, because there are many Tropes (peculiar to those sacred Languages) which our excellent English Translation rather expounds than renders verbatim.
We have taken Care to make necessary Tables for both Parts, and we purpose, with Divine help, to continue our Labors in another Volume, which you may, in page the last of the First, and p. 76 of the Third Book of this Volume, have a brief account of: Our design being to complete this said Philology for the benefit of such as want the acquirements of human Literature, and are Students in sacred Learning.
'It is certain that no sort of men, have more need of Learning than the Ministers of the Gospel, because their Employment is of the highest concern, viz. rightly to divide the Word of Truth, and therefore that Sacred Office is not to be intruded into, but by Persons duly qualified and called. And most certain it is that human Literature without Grace, is a dangerous Enemy to the true Christian Religion, and barely considered in itself gives no Right to the exercise of that sacred function, anymore than the meanest of Mechanic Arts: For as Doctor Carlton formerly Bishop of Chichester well says, A Lay man that hath the spirit of God is better able to Judge of the Church and its Members, than a Man in Ecclesiastical function that hath not the spirit of God. And Justin Martyr, excellently, Infelix est sapi •• ntia extra verbum Dei sapere, so that, it is not the formality of Academical Degrees, nor any Philosophical dexterity, which is to be exercised in the things that may be known by the light of natural Reason, nor variety of Languages that qualifies a Preacher; for if things will travel beyond their Road, and must needs be defining things beyond their sphere (or reach) they become extravagant and saucy. He that Ministers the word, ought principally to experience the Grace of God in his own heart, and the power of it in that grand and Evangelical work of Regeneration; as also to understand those blessed Mysteries of the sacred Scriptures, that he may unfold them to others, and have a Lawful call, which altogether constitutes him in his Office, though he never saw University, this being the reason given by the Royal Psalmist. I have received, saith he, (which is an equivalent term) and therefore have I spoken; his Faith being his Authority for his Preaching, that is, the primary or Chief. Yet we would not be understood to disparage human learning as a thing of no use, for it is of excellent benefit in its place, when rightly employed, and the knowledge of the Original Languages, in which the Scriptures are penned, is of very great necessity, that we might converse with that sacred Book in its own Emphatical and native Idiom. So that this kind of Literature is good, as a Hand-maid, Hagar-like, but if it must needs be Mistress and Usurp Authority in the Family; if like scoffing Ishmael (Gen. 21.9. Gal. 4.30.) it will mock at the Spirit, and the simplicity of the Gospel, let it be cast out. &c.
To accomodate therefore, such whose Christian minds incline them to Instruct others, and need those aids which the want of Languages, or this kind of Literature has denied them; (not to instruct the Learned) was this work Compil'd, and to that end is recommended to the Christian Reader, by
- Benj. Keach.
- Tho. Delaune.
An Alphabetical TABLE of the most memorable Things and Words, Expounded in the FIRST Book.
-
A.
- ACtion Page 27
- Affections 26
- An Age, Ages 23.196
- Allegories 202
- All 193
- Altar 151.186
- Anger 7.51
- Ancestors 4
- Answering 56
- Annoint 61.189
- Angels 99
- Aquatiles 159
- Argument 20
- Armor 70.179
- Arrows 71
- Ariel 151
- Arm 45.162
- Ashes 131
- An Ass 154
- Author 4
- Ax 193
-
B.
- BAal 172
- Barak to bless and Curse 31
- Bald 59
- Banner 75
- Back 163
- Bars 177
- Baptism 189
- To go backward 175
- A Bear 152
- To bear 59
- Beam 138
- Belly 100.148
- To behead 147
- To beget 173
- To bind up 58
- To bite 146
- Biting 165
- Bitterness 169
- Body 42.160
- Bowels 47.90
- Bosom 48.164
- Bow 71.179
- Book 72
- Bones 90.148
- A bone 148
- Boar 152
- Bonds 183
- Buying 56
- To build 58
- Builder 67
- Butter 149
- Bull 154
- Blood 19.149.196.92.165
- To blot out 59
- Blast or blowings 86
- Blindness 167
- Blackness 168
- Brass 12
- Breathing 53
- To break 58.59
- Bridegroom 68
- Bread 73.96.145.
- Branch 79.136
- Brutes 91
- Brook 121
- To break out 125
- Brimstone 134
- Bridle 154
- To bubble 126
-
C.
- CArmel 16.128
- Calling 56
- Camphire 81
- Candle 113
- Canaan 185
- Carkass 196
- City 17.97.177
- Circumcision 188
- Cloathing 74
- Clouds 117
- Commanding 56
- Counselor 67
- Coals 114
- Corn 143
- Corner 177
- Cover 182
- Christ 18.19
- Chair 27
- Crying 54
- Chariots 72.179
- Creation 100
- Cherub 101
- Chaff 144
- Chattering of Birds 158
- Childhood 170
- Chamber 178
- Crown 180
- Cup 17.72.180
- To cut off 61
-
D.
- DAvid 184
- Days, day 23.108.195
- Desert 16.130
- Devil 25
- Deserve 26
- Deriding 53
- To devour 59.147
- Dew 119
- Den 129
- Death and to die 166
- Debt 181
- Diamond 134
- Divination 8
- To direct 59
- Dimension 81
- To distill 126
- Dirt 130
- To do 11
- Dog 155.199
- Dove 158
- Door 177
- Dregs 141
- To drink 173
- To drop 126
- Dust 130
- Dung 130
-
E
- EArs 44.90.162
- Earnest 71
- Earth 87.127.130
- To Eat 147.173
- East 194
- Elohim 99
- Elias 185
- Empire 128
- To enjoy 173
- End 24
- Eunuch 197
- Evening 110
- Exalted 199
- Eyes 43.90.161.199
-
F.
- FAce 43.161
- To Fan 61
- Father 67.171
- Feet 48.164
- Feast 24
- Fear 27
- To feed 156
- Feast of Tabernacles 189
- Flight 15
- To fly 79.148
- Flame 113
- To flow 125
- Flower 125.136.
- Flesh 194
- Fir-tree 12
- Finger 47
- Finding 65
- First-born 68
- To fight 174
- Fir 86.111.162
- Fishers 159
- First-fruits 188
- Forgetfulness 53
- Footstool 68
- Forehead 161
- Foreknowledge 70
- Fountain 87.123
- Fortress 88
- Fox 153
- Foundation 176
- Fruit 136
- Furnace 72
-
G.
- GArden 138
- Gate 177
- Garment 182
- To Gird 58.174
- Glory 13.19
- Gleaning 141
- God 19
- Gold 132
- Goats 156
- Grave 17.178
- Grinding 144
- Grashoppers 149
-
H.
- HAnd 6.46.9.163
- Hast 15
- Harvest 24.143
- Hatred 51
- Hail 118
- Halting 164
- Hardness 169
- Hand writing 180
- Hammer 181
- Heart 15.18.47.148
- Head 42.160.194
- To hew 59
- Hedge 60
- Heaven 103.139
- Hearing 63.168
- Heifer 154
- To heal 165
- Hissing 53
- To hide 58
- Hind 77.154
- Hiding place 88
- Hill 129
- House 16.177
- To hold 58
- Hour 24.195
- Hope 26
- Hook 60
- Horn 77.145
- Horse, Horsemen 154.179
- Hornets 158
- Strong holds 177
- To hunt 150
- Husband 171
- To hunger 173
-
I.
- IDols 100
- Jerusalem 185
- Ignorance 52
- To Joy 14.50
- Inheritance 72.181
- Infants 170
- Islands 16
- To Judge 11
- Judgment 7
-
K.
- KEy 177
- Kissing and to kiss 28.54
- Kingdom 128
- To know 8
- Knowledge 51
- Knee, Knees 29.164
-
L.
- TO Laugh 28
- Laughing 53
- Labor 57
- Lamb 77
- Lamps 86.113
- Lanthorn 113
- Lameness 164
- Latitude ibid.
- Leviathan 91.159
- Lebanon 128
- Leaf 136
- Leaven 145
- Leopard 153
- Levites 187
- Lip 5.45.91.147
- Line 6
- Light 11
- Lightning 118
- Life 13.165
- To love 11
- Love 26
- Lord 172
- Looking-glass 182
- Lyon 77.151.152
-
M.
- MAgistrates 99
- Marrow 149
- Man 170
- Mercies 7
- Metaphor 38. &c.
- To meet 64
- Meteors 116
- Measure 181
- Ministers 164
- Milk 149
- Mouth 5.45.146.162.
- Morning 109.195
- Mountain 127
- Mother 171
- Munition 88
- Mud 130
- Myrrh 80
-
N.
- NAmes of Countries 17
- Name of God 18.30.31
- Navel 163
- Nail 177
- New man 15
- Nest 17.158
- Net 151
- Night 111
- Nose 44
- Noon 110
- Numbering 56
-
O.
- OLives 139
- Old age 202.170
- Ophir 17
- To Open 58
- Orphan 171
- To Overflow 125
- Oil 21.73.198
-
P.
- PAlate 6
- Passover 24.189
- Passing through 65
- Part 193
- Peace 68
- Poison 166
- Power 13
- To pour out 59
- To please 14
- To plant 137
- To pluck up ibid.
- Plowing 142
- Plague 166
- Place 194.68
- Promise 19
- Prison 178
- Prize 180
- Propitiation 186
- Priest 187
- Prince 18
-
Q.
- QUarries 133
- Quiver 179
-
R.
- RAin 119
- Razor 182
- To remember 10
- Remembrance 52
- Repentance 50
- Revenge 51
- Rebuking 56
- Rest 57
- Returning 65
- Reed 138
- Reapers 144
- Reins 148
- Riding 64.154
- Rising up 65
- Riches 72.181
- River 122
- Rod 75.181
- To roar 78
- Root 80.135
- Rose 81
- Rock 87.129
- To rob 198
-
S.
- SAbbath 195.189
- Sadness 50
- Solomon 184
- Satan 102
- Salt 134
- Schoolmaster 172
- Sea 16.121
- Scorpions 157
- Seal 61.73
- Seeing 61.167
- Seeking 65
- Seraphim 111
- Seed 135.201
- Serpent 156
- Selling 56
- Sense 26
- To search 60.65
- Servant 172
- Sin 8.19.21.98
- Silence 56
- To sift, sifting 59.144
- Silver 132
- To sit 174
- Zion 185
- Soul 4.32.193.194
- Softness 169
- Son 171
- Ships 17.178.
- To shame 60
- Shepherd 67
- Shield 71.179
- Sharon 81
- Sheath 182
- Shadow 89.107
- Sheep 150
- Shoulder 162
- To be shod 165
- To sleep 28.64.169
- Smelling 63.168
- Smoke 114
- Snare 151
- Snow 119
- Spirit 2
- Sprinkling 189
- Speaking 54
- Spouse 171
- Spoils 182
- Steps 49
- Star 85.86.104.105
- Stone 87.180
- Stream 121
- Step or stayr 176
- Staff 179
- Stipend 182
- Summer 24
- Sun 83
- Sulphur 134
- Supper 190
- Sword 6.27.71.179
- To sweep 61
- To swallow 147
- Swine 155
- Sweetness 168
-
T.
- TAbernacle 178
- Table 16.182
- To take 174
- Tail 148
- Tasting 64
- Tears 60.162
- Temple 88.185
- Tempest 117
- Throat 6
- Thoughtfulness 53
- Throne 68
- Thunder 118.198
- Thorns 138
- Threshing 144
- To thirst 173
- Time 22.70.194.
- Tongue 5.90
- Touching 64
- Tower 88.177.198
- Tooth 147
- To try 58
- Treasure 74
- A Tree 137
-
V.
- VAlley 129
- Vessel 182
- Victory 13
- Visitation 65
- Vine 80.140
- Virgin 97
- Vine-yard 140
- Vintage 141
- To make void 59
- Voice of Blood Page 92
- Vomit 197
- To ungird 59
- Unicorn 152
-
W.
- TO Wash 58.126
- Way 59.88
- Walking 64
- Man of War 67
- War 197.174.
- Water 87.120
- Wall 175
- A Well 124
- Weight 182
- Wine 22.96.141
- Winter 30
- Witnessing 56.68
- To wipe 58
- Windows 72
- Wings 79.147
- Whiteness 168
- Whip 181
- Widow 171
- Winnowing 144
- Wheat 143
- Work 8
- World 16
- Workman 67
- Worm 78.157
- Wormwood 138
- Wood ibid.
- Wolf 152
- Woman 170
- To write 60
-
Y.
- YEars 23
- Yoke 155
- Youth 170
-
Z.
- ZEal 51
- Zerubbabel 184
A Synopsis of the CONTENTS of the First BOOK.
- Chapter I. Of a Metonymi •• OF the Cause page 2
- Chap. II. Of a Metonymi •• Of the Effect 12
- Chap. III. Of a Metonymi •• Of the Subject 15
- Chap. IV. Of a Metonymi •• Of the Adjunct 20
- Chap. V. Of an Irony and Antiphrasis 31
- Chap. VI. Of a Metaphor in General. 38
-
Chap. VII.
- Of an Anthropopathy. 41
- The Parts and Members of a Man attributed to God. 42
- Human Affections ascribed to God. 49
- Human Actions ascribed to God 51
- Human Adjuncts ascribed to God. 66
-
Chap. VIII.
- Metaphors Translated from other Creatures to God 77
- Actions of Living Creatures ascribed to God. 78
- Parts and Members of a Living Creature ascribed to God 79
- Chap. IX. Of a Prosopopaeia 92
-
Chap. X.
Metaphors taken from
- God, &c. 99
- Angels 101
- Heaven 102
- Light 106
- Time 108
- Fire 111
- Air 116
- Water 120
- Earth 127
-
Chap. XI.
Metaphors taken from
- Minerals, Plants and Living Creature 131
- Inanimate Bodies 132
- Things growing out of the Earth 135
- The Olive Tree and its fruit 139
- The Vine 140
- Corn, &c. 142
- The Parts and Members of Living Creatures 145
- The Kinds of Living Creatures 151
-
Chap. XII.
Metaphors taken from
- From Man and what belongs to him 159
- A Human Body and its Parts 160
- Such things as concern the Life of Man 165
- Human Sense 167
- The various difference of mankind 170
- The various actions Men 173
- Containing Subjects 175
- The various Adjuncts of Men 179
-
Chap. XIII.
Metaphors taken from
- Sacred Persons and Things 184
- Men sacred to God ibid:
- Places sacred to God 185
- Sacred Rites 178
- Chap. XIV. Of a Synecdoche 191
- Chap. XV. A Synecdoche of the Species 192
- Chap. XVI. — Whole 193
- Chap. XVII. — Part 194
- Chap. XVIII. Of a Catachresis 196
- Chap. XIX. Of an Hyperbole 197
- Chap. XX. Of an Allegory 200
- Chap. XXI. Of a Proverb 204
- Chap. XXII. Of an Aenigma 206
A TABLE Of the Principal Texts of Scripture opened in this First BOOK.
| Genesis. | ||
| Chap. | Verse | Page. |
| 1 | 3 | 55 |
| 2 | 3 | 57 |
| 3 | 9 | 52 |
| 15 | 61.156.200 | |
| 22 | 35 | |
| 4 | 10 | 92.93 |
| 14 | 43 | |
| 6 | 2 | 99 |
| 11 | 17 | |
| 8 | 1 | 16 |
| 4 | 36 | |
| 21 | 63 | |
| 10 | 9 | 151 |
| 11 | 1 | 5 |
| 12 | 3 | 31 |
| 3 | ||
| 5 | 11 | |
| 13 | 16 | 198 |
| 15 | 1 | 12 |
| 3 | 18 | |
| 18 | 18 | 4 |
| 21 | 51 | |
| 19 | 15 | 8 |
| 22 | 2 | 35 |
| 12 | 16 | |
| 26 | 35 | 17 |
| 28 | 12 | 13.187 |
| 31 | 42 | 27 |
| 37 | •• 9 | 35 |
| 2 | 4 | |
| 42 | 38 | 21 |
| 43 | 18 | 175 |
| 45 | 21 | 5 |
| 27 | 4 | |
| 48 | 14 | 90 |
| 49 | 10 | 90 |
| 11 | 12 | |
| 18 | 13 | |
| 24 | 133 | |
| 50 | 20 | 53 |
| Exodus. | ||
| 6 | 8 | 29 |
| 10 | 17 | 14 |
| 13 | 21 | 43 |
| 17 | 15 | 75 |
| 16 | 46 | |
| 23 | 18 | 24 |
| 28 | 14 | 107 |
| 29 | 1 | 91 |
| 14 | 91 | |
| 30 | 23 | 81 |
| 32 | 1 | 18 |
| 9, 10 | 61.66 | |
| Leviticus. | ||
| 23 | 11 | 188 |
| Numbers. | ||
| 11 | 17 | 3 |
| 24 | 17 | 85 |
| 28 | 2 | 73 |
| Deuteronomy. | ||
| 8 | 3 | 45 |
| 9 | 1 | 18 |
| 11 | 12 | 44 |
| 17 | 6 | 5 |
| 21 | 17 | 3 |
| 24 | 26 | 13 |
| 28 | 5 | 14 |
| 63 | 51 | |
| 30 | 15 | 14 |
| 32 | 30 | 56 |
| 37, 38 | 33 | |
| 34 | 5 | 5 |
| Joshua. | ||
| 13 | 33 | 18 |
| Judges. | ||
| 5 | 10 | 93 |
| 8 | 2 | 141 |
| 10 | 16 | 50 |
| 14 | 14 | 206 |
| 1 Samuel. | ||
| 22 | 17 | 6 |
| 28 | 14, 15, 16, 20. | 24 |
| 2 Samuel. | ||
| 6 | 5 | 12 |
| 20 | 35 | |
| 1 Kings. | ||
| 18 | 27 | 34 |
| 20 | 10 | 198 |
| 21 | 10 | 31 |
| 2 Kings. | ||
| 2 | 9 | 3 |
| •• | 10 | 14 |
| Nehemiah. | ||
| 3 | 15 | 123 |
| Esther. | ||
| 1 | 13 | 22 |
| Job. | ||
| 1 | 5 | 31 |
| 2 | 9 | ibid |
| 3 | 20 | 106 |
| 4 | 9 | 76 |
| 5 | 16 | 21 |
| 10 | 3 | 57 |
| 12 | 2 | 34 |
| 7 | 53 | |
| 13 | 26 | 60 |
| 26 | 2, 3. | ibid |
| 29 | 11 | 90 |
| 32 | 7 | 21 |
| 34 | 21 | 43 |
| 38 | 5 | 33 |
| 28 | 65 | |
| 41 | 29 | 91 |
| Psalms. | ||
| 2 | 12 | 54 |
| 8 | 3 | 47 |
| 5 | 99 | |
| 10 | 1 | 69 |
| 17 | 44 | |
| 16 | 6 | 7 |
| 9 | 13 | |
| 11 | 43 | |
| 19 | 1 | 94 |
| 22 | title | 77 |
| 6 | 78 | |
| 8 | 35 | |
| 27 | 17 | |
| 23 | 4 | 27 |
| 24 | 3, 4. | 18 |
| 35 | 10 | 90 |
| 37 | 11 | 127 |
| 13 | 53 | |
| 40 | 6 | 44 |
| 44 | 6 | 27 |
| 23 | 24.64 | |
| 51 | 10 | 3 |
| 53 | 5 | 27 |
| 56 | 8 | 56 |
| 60 | 9 | 34 |
| 61 | 3 | 88 |
| 65 | 11 | 72 |
| 12 | 94 | |
| 68 | 18 | 27 |
| 70 | 4 | 14 |
| 72 | 9 | 25 |
| 16 | 143 | |
| 73 | 9 | 18 |
| 76 | 12 | 61 |
| 77 | 16 | 95 |
| 82 | 6 | 171 |
| 84 | 6 | 129 |
| 85 | 10 | 98 |
| 89 | 51 | 49 |
| 90 | 11 | 8 |
| 93 | 1 | 74 |
| 102 | 18 | 101 |
| 110 | 1 | 47 |
| 3 | 109 | |
| 7 | 121 | |
| 121 | 5 | 89 |
| 137 | 5 | 90 |
| 139 | 8, 9, &c. | 199 |
| 3, 14, 15. | 57 | |
| 140 | 8 | 71 |
| Proverbs. | ||
| 6 | 32 | 15 |
| 8 | 5 | 15 |
| 17 | 7 | 5 |
| 24 | 23 | 9 |
| 25 | 15 | 5 |
| 26 | 15 | 48 |
| 28 | 26 | 15 |
| 30 | 19 | 78 |
| Ecclesiastes. | ||
| 11 | 9 | 34 |
| 12 | 2, &c. | 202 |
| Canticles. | ||
| 1 | 4 | 10 |
| 2 | 54 | |
| 13, 14 | 80, 81 | |
| Isaiah. | ||
| 1 | 18 | 21 |
| 2 | 4 | 29 |
| 10 | 34 | |
| 14 | 128 | |
| 4 | 2 | 79 |
| 7 | 20 | 60 |
| 8 | 6 | 123 |
| 8 | 157 | |
| 20 | 110 | |
| 9 | 6 | 162 |
| 10 | 27 | 21 |
| ib. | 140 | |
| 11 | 4 | 55 |
| 10 | 80 | |
| 13 | 5 | 25 |
| 14 | 12 | 105 |
| 29 | 157 | |
| 17 | 3 | 33 |
| 18 | 1 | 147 |
| 20 | 5 | 26 |
| 28 | 10 | 172 |
| 16 | 115 | |
| 29 | 1, 2 | 152 |
| 30 | 27 | 45 |
| 33 | 5 | 19 |
| 37 | 22 | 91 |
| 38 | 18 | 17 |
| 40 | 12 | 47 |
| ibid | 59 | |
| 42 | 13, 14 | 54 |
| 46 | 3 | 48 |
| 11 | 157 | |
| 48 | 10 | 115 |
| 49 | 23 | 29 |
| 51 | 1 | 133 |
| 53 | 10 | 19 |
| 54 | 11, &c. | 133 |
| 56 | 10, 11. | 10 |
| 58 | 1 | 6 |
| 60 | 5 | 16 |
| 63 | 7 | 47 |
| 9 | 43 | |
| 10 | 50 | |
| 66 | 1 | 68 |
| Jeremiah. | ||
| 4 | 29 | 17 |
| 6 | 8 | 66 |
| 14 | 36 | |
| 9 | 17 | 30 |
| 10 | 16 | 30 |
| 11 | 13 | 14 |
| 16 | 139 | |
| 12 | 9 | 157 |
| 14 | 18 | 142 |
| 21 | 68 | |
| 15 | 7 | 61 |
| 12 | 132 | |
| 18 | 17 | 45 |
| 31 | 19 | 29 |
| 20 | 47 | |
| 32 | 17 | 46 |
| 46 | 18 | 16 |
| 49 | 9 | 142 |
| Lamentations. | ||
| 2 | 1 | 117 |
| 3 | 7 | 12 |
| 5 | 1 | 52 |
| Ezekiel. | ||
| 3 | 24 | 36 |
| 6 | 9 | 50 |
| 8 | 17 | 44 |
| 20 | 39 | 33 |
| 21 | 3 | 24 |
| 10, 13.17 | 75, 76 | |
| 23 | 18 | 66 |
| 24 | 16 | 25 |
| 26 | 17 | 3 |
| 28 | 3 | 33 |
| 36 | 26 | 3 |
| 37 | 1 | 3 |
| 43 | 15 | 16 |
| Daniel. | ||
| 8 | 10 | 104 |
| Hosea. | ||
| 2 | 6 | 60 |
| 15 | 129 | |
| 21 | 95 | |
| 4 | 8 | 19 |
| 11, 18 | 14 | |
| 9 | 7, 10 | 140 |
| 11 | 8, 9. | 49, 52 |
| Joel. | ||
| 2 | 13, 14 | 50 |
| Amos. | ||
| 4 | 4, 5. | 34 |
| 6 | 28 | |
| 5 | 16 | 30 |
| Micah. | ||
| 1 | 5 | 14 |
| Nahum. | ||
| 2 | 3 | 12 |
| Habakkuk. | ||
| 2 | 6 | 130 |
| Zephaniah. | ||
| 1 | 12 | 60 |
| 2 | 2 | 66 |
| 12 | 3 | 133 |
| Haggai. | ||
| 2 | 7 | 26 |
| 23 | 184 | |
| Zachariah. | ||
| 4 | 14 | 139 |
| Malachi. | ||
| 4 | 2 | 83 |
| Matthew. | ||
| 2 | 7 | 18 |
| 8 | 35 | |
| 11 | 22 | |
| 4 | 3 | 36 |
| 4 | 45 | |
| 5 | 29 | 199 |
| 6 | 1 | 7 |
| 7 | 6 | 155 |
| 17 | 183 | |
| 10 | 34 | 6 |
| 11 | 8 | 183 |
| 12 | 47 | 171 |
| 15 | 13 | 137 |
| 24, 25, 26 | 35 | |
| 16 | 18 | 87 |
| 23 | 102 | |
| 25 | 11 | |
| 26 | 198 | |
| 22 | 13 | 22 |
| 16 | 35 | |
| 23 | 2 | 27 |
| 24 | 20 | 30 |
| 25 | 35 | 18 |
| 26 | 45 | 34 |
| Mark. | ||
| 5 | 29 | 10 |
| 9 | 49 | 113 |
| 50 | 134 | |
| 10 | 21 | 11 |
| 14 | 35 | 24 |
| 1 | 35 | 89 |
| 46, 47 | 3 | |
| 78 | 85 | |
| 2 | 30 | 13 |
| 48 | 25 | |
| 62 | 143 | |
| 10 | 4 | 29 |
| 11 | 14 | 13 |
| 14 | 26 | 11 |
| 15 | 12 | 13 |
| 16 | 22 | 164 |
| 29, 31 | 4 | |
| 22 | 17 | 17 |
| 36 | 30 | |
| 23 | 31 | 79 |
| John. | ||
| 1 | 9 | 107 |
| 3 | 6 | 3 |
| 8 | 96 | |
| 20 | 25 | |
| 5 | 19 | 62 |
| 6 | 33 | 16 |
| 44, &c. | 61 | |
| 53 | 41 | |
| 63 | 3 | |
| 7 | 38 | 122 |
| 8 | 56 | 23 |
| 14 | 6 | 88 |
| 14 | 37 | |
| 15 | 1, 5 | 80 |
| 17 | 21 | 17 |
| 21 | 25 | 199 |
| Acts. | ||
| 2 | 27 | 25 |
| 4 | 12 | 31 |
| 23 | 5 | 37 |
| Romans. | ||
| 1 | 16 | 30 |
| 4 | 16 | 19 |
| 7 | 7 | 14 |
| 9 | 98 | |
| 8 | 2 | 3 |
| 6 | 14 | |
| 29 | 17 | |
| 11 | 17 | 139 |
| 12 | 2 | 3 |
| 15 | 16 | 187 |
| 1 Corinthians. | ||
| 1 | 21, 25 | 25 |
| 3 | 13, 14, 15. | 113 |
| 4 | 9 | 17 |
| 13 | 130 | |
| 6 | 4 | 37 |
| 20 | 57 | |
| 10 | 17 | 190 |
| 11 | 3 | 42 |
| 10 | 20 | |
| 19 | 35 | |
| 29 | 8 | |
| 14 | 9 | 10 |
| 32 | 2, 3 | |
| 15 | 29 | 150 |
| 32 | ibid | |
| 2 Corinthians. | ||
| 1 | 2 | 71 |
| 2 | 17 | 141 |
| 3 | 6 | 3 |
| 13 | 203 | |
| 4 | 4 | 25 |
| ib. | 100 | |
| 5 | 16 | 8 |
| 21 | 19 | |
| ib. | 8 | |
| 10 | 12 | 35 |
| 11 | 4 | 19 |
| 12 | 9 | 69 |
| Galatians. | ||
| 6 | 7 | 162 |
| 14 | 195 | |
| Ephesians. | ||
| 1 | 10 | 42 |
| 22, 23 | 42 | |
| 2 | 14 | 176 |
| 3 | 18 | 81 |
| 4 | 23 | 2, 3 |
| 6 | 15 | 165 |
| Philippians | ||
| 3 | 8 | 131 |
| 19 | 100 | |
| Colossians. | ||
| 1 | 24 | 18 |
| 2 | 9, 17 | 42 |
| 14 | 180 | |
| 3 | 3 | 167 |
| 14 | 183 | |
| 1 Thessalonians. | ||
| 5 | 7 | 110 |
| 19 | 3 | |
| 23 | 3 | |
| 2 Thessalonians. | ||
| 2 | 2 | 23 |
| 1 Timothy. | ||
| 3 | 16 | 186 |
| 4 | 2 | 115 |
| 6 | 16 | 82 |
| 2 Timothy. | ||
| 1 | •• 6 | 2, 3 |
| ib. | 115 | |
| 4 | 10 | 11 |
| Titus. | ||
| 1 | 12 | 25 |
| 2 | 14 | 18 |
| Hebrews. | ||
| 1 | 3 | 73 |
| 4 | 13 | 44 |
| 10 | 7 | 161 |
| 11 | 15 | 10 |
| James. | ||
| 1 | 17 | 82 |
| 1 Peter. | ||
| 1 | 9 | 24 |
| 20 | 70 | |
| 1 John. | ||
| 3 | 1 | 7 |
| 20 | 81 | |
| Revelations. | ||
| 1 | 4, 8 | 70 |
| 10 | 2, 3 | |
| 5 | 5 | 77 |
| 11 | 4 | 139 |
| 21 | 22 | 88 |
| 22 | 16 | 86 |
ERRATA.
SUch Escapes of the Press, as injure not the sense, as Mis-Pointings and literal Errors▪ are left to the Readers Candor to Correct or Pardon; some few of such as misrepresent it, he is desired to mend thus. In the Epistle page 2. line 11. for found, read framed. l. 19. r. Carneades p. 3. l. 32. r. whole man. p. 5. l. 1. for any asserting. r. an assertion. p. 6. l. 10. for Received r. Believed. First Book. p. 35. l. 48. r. Michal. p. 54. l. 48, 49. for grief. Orphans r. grief breaks out. p. 92. l. 5. dele for things. l. 8. r. yours. l. 20. r. Tract. 2. l. 47. r. rather then. p. 94. l. 46. for seems. r. serves. l. 49. for alive. r. a line. p. 99. l. 36. for look. r. took. p. 100. l. 9. dele in. p. 135. l. 15. r. 〈 in non-Latin alphabet 〉 , p. 182 l. 30. dele says. Book 2. p. 107. l. 9. for E. D. r. T. D. The rest are obvious to common capacity.
Poems; on the Bridegroom. p. 107. On the Rose of Sharon. 202. On the Vine p. 226. of the Second Book, by T. D. On the Light p. 16. by B. K. On the Plough. p. 66. Of the Third Book by Mr. Flavel.
Philologia Sacra, OR The TROPES and FIGURES in SCRIPTURE Reduced under their proper Heads and Classes, with a Brief Explication of each, &c.
SCripture Rhetoric, or Sacred Elocution, may be reduced to two principal Heads or Chapters.
- 1. The first of [ Tropes. ]
- 2. The Second of [ Figures. ]
First, [ Tropes; ] Which concern the Sense of Words, viz. When they are drawn from their proper and genuine signification, to that which is different or Contrary ; which the Etymology of the word shows; for 〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉 signifying, verto, muto, to turn or change.
Second, [ Figures; ] Which the Greeks calls 〈 in non-Latin alphabet 〉 , signifying the Habit or Ornament of Speech, do not alter or vary the Sense of Words, but imbellish, beautify, or adorn them.
Of the first we will Treat under two heads,
- 1. The Kinds Of [ Tropes. ]
- 2. The Affections Of [ Tropes. ]
The Kinds of Tropes are four, viz. Metonymy, Irony, Metaphor, and Synecdoche, which order depends upon Logical Topics, from whence Tropes are deduced, As,
-
1.
Metonymy,
from
Causes,
and
Effects.
- (1.) From Subjects, and Adjuncts.
- 2. Irony, from Contraries.
- 3. Metaphor from Comparates.
- 4. Synecdoche from the distribution of the whole into its Parts.
Genus, is a more general Title, which comprehends some things more special under it, as substance which comprehends. (1.) Living Creatures. (2.) Mettals. (3.) Elements, &c.
Species, is a more special Title attributed to diverse particulars under it as a Man, to John, Peter, James, or any other individual.
The [ Affections ] of Tropes, are Three.
- 1. Catachresis.
- 2. Hyperbole.
- 3. Allegory.
Of which there are certain Species, As;
- 1. Paraemia, or a Proverb, and
- 2. Aenigma.
Of These with God's help we shall Treat in Order.
CHAP. I. Of a Metonymy of the Cause.
A Metonymy is a Trope when a Cause is put for the Effect, or the Effect for the Cause, the Subject for the Adjunct, or the Adjunct for the Subject.
There are four kinds of Metonymies, Answering to the four kinds of Causes, Viz.
- 1. Efficient.
- 2. Material.
- 3. Formal.
- 4. Final.
A Metonymy of the Cause is used in Scripture, when,
- 1. The Person acting is put for the thing done :
- 2. When the Instrument by which a thing is done, is put for the thing effected.
- 3. When a Thing or Action is put for the effect produced by that Action, of which in Order.
1. The Person Acting for the thing Acted or Effected.
1. THE HOLY SPIRIT is put for its Effects and Operations, as 2 Cor. 3:6. Who hath made us able Ministers of the New Testament not of the Letter, but of the Spirit, for the Letter killeth but the Spirit giveth Life. Where by the term [ Letter ] we are to understand the Law written in Tables of Stone, which required perfect obedience, and which no man can perform because of Corruption, therefore that Law can pronounce nothing but a sentence of Death: But by [ Spirit ] is meant the saving Doctrine of the Gospel, which derives its original from the Spirit (considered as a most merciful comforter) who sets it home upon the Soul, fitting and preparing it thereby for Eternal Life; suitable to John 6.63. The Words that I speak are Spirit and Life ; that is, they are from the Spirit of God, and being received by Faith confer Salvation, through the grace of God, Rom. 8.2. By the Law of the Spirit of Life (as Illyricus says) is meant the Doctrine of the Gospel, (because it is a peculiar instrument or means of its operation) which by a Divine efficacy, changes the heart, and writes his Law there, which now is not only inscribed in Tables or Parchments, but penetrates the inward parts, quickening the soul to spiritual Motions and Actions. See Gal. 3.2.5. Isa. 11.4. 2 Thes. 2.8. Isa. 42.1. and 61.1, 2. John 3.34. &c.
2. THE HOLY SPIRIT is put for Regeneration, Psal. 51.10. Renew a right Spirit within me. Ezek. 36.26. A new Spirit will I put within you, hence the Apostle says, be ye renewed in the Spirit, &c. Eph. 4.23. Which is expounded, Rom. 12.2. Be not conformed to this World, but be ye transformed by the Renewing of your mind, &c. Hence arises an opposition of Flesh and Spirit, John 3.6. That which is born of the Flesh is Flesh, and that which is born of the Spirit, is Spirit, where by [ Flesh ] is meant man defiled by sin, and by [ Spirit ] the grace of Renovation, or (which is the same thing) the Regenerate man. The Apostle 1 Thes. 5.19. Exhorts not to quench the Spirit, that is, the Gifts of the Spirit, as Illumination, and Renovation, suitable to 2 Tim 1.6. ( 〈 in non-Latin alphabet 〉 , suscitare instar ignis, Donum Dei,) stir up, as Fire, or Coals, are stirred up, for so the word 〈 in non-Latin alphabet 〉 signifies, the gift of God, which is in thee, for true Faith and Godliness, may be resembled to a little Flame kindled by the Spirit in the hearts of Believers, which the Devil and Carnal Corruptions endeavor to smother, but is to be cherished and stirred up as fire is by more fuel; this feeding and quickening fuel is the Word of God ; In this sense the Soul is distinguished from the Spirit in man: For (Spirit) denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul, by which it is carried to and united to God, as Luke 1.46, 47. My Soul doth magnify the Lord, and my Spirit rejoiced in God my Savior, expounded, 1 Thes. 5.23. The very God of Peace sanctify you wholly; and I pray God your whole Spirit, and Soul, and Body, be preserved blameless unto the Coming of our Lord Jesus Christ: For other places where the Spirit is put for the New Man, and spiritual strength, see Psal. 51.17. Esa. 26.9. Ezek. 18.31. Matth. 5.3. and 26.41. Acts 17.16. and 19.21. and 20.22. Rom. 1.9. 1 Cor. 5.3, 4, 5. and 6.20. Gal. 3.3. &c.
More especially the SPIRIT is put for those peculiar or extraordinary Gifts of the Spirit, which for various uses, whether public or private, spiritual or external, are bestowed on Man, as Numb. 11.17. I will take off (or separate part off, for so the Hebrew is) the Spirit which is upon thee, and will put it upon them, (viz. the 70 Elders, who, as verse 25 thereupon Prophesied and did not cease, ) upon which Vatablus says,
To this may be referred, what is spoken of Revelations, Visions, or Extasies, whether real or pretended, as Ezek. 37.1. The hand of the Lord carried me out in the Spirit of the Lord ; that is, by a Vision, or Rapture of Spirit, So 2 Thes. 2.2. That ye be not shaken in mind, or be troubled, neither by Spirit, nor by Word, nor by Letter, as from us, &c. That is, by Revelations which are pretended to come from the Spirit, so Rev. 1.10. I was in the Spirit, that is in an Extasie or immediate Revelation of the Spirit, as 2 Cor. 12.2. Rev. 4.2. &c. and 17.3. and 21.10. is described.
The SPIRIT is also put for Doctrines revealed from Heaven, whether 〈 in non-Latin alphabet 〉 truly, or 〈 in non-Latin alphabet 〉 by vain boasting so pretended, as 1 Cor. 14.32. The Spirits of the Prophets are subject to the Prophets, that is, the Doctrine, or Scripture Interpretation proposed by some Prophets, are subject to the Judgment of the rest; for it would savor of Haughtiness, Ambition, and Disdain for any individual to Usurp an Infallibility, and reject the Judgment of the Brethren, as verse 29. Let the Prophets speak two or three, and let the other Judge. If anything be Revealed to another that sitteth by, let the first hold his Peace. 1 John 4.1. We are thus exhorted, — Believe not every Spirit, but try the Spirits, &c. The Marks of which are given; verses the second and third, &c. Here it is evident that the Spirit is put for Doctrine, whether really revealed or pretended to be so. And by seducing Spirits, 1 Tim. 4.1. is meant false Teachers, that pretend their Doctrine to be from God's Spirit, but is indeed of the Devil.
[ Parents or Ancestors ] are put for their Children, or Posterity, As Gen. 9.27. Japheth and Shem; Jacob and Israel for the Israelites, Exod. 5.2. Numb. 23.21. and 24.5, 17. Deut. 33.28. &c. Abraham, Isaac, Jacob, of whom according to the flesh Christ came, are put for Christ, Gen. 12.3. In thee which the Chaldee Translates [ for thee. ] And the Targ. Hierosol. [In thy Righteousness or Holiness] shall all the Families of the Earth be blessed. And Gen. 18.18. All the Nations of the Earth shall be blessed in him, which is meant of his Seed, as Gen. 22.18. Which Seed is Christ, who took on him the Seed of Araham, Heb. 2.16. Through whom the blessing of Abraham is come on the Gentiles, Gal. 3.14.
[ The Writer or Author, ] is put for his Writing, Book, or Work, Luk. 16.29, 31▪ They have Moses and the Prophets, let them hear them, that is, they have what Moses and the Prophets by inspiration from God have written, and delivered to Posterity for the Canon and Rule of Faith. So Luke 24.27. Acts 15.21. and 21.21. 2 Cor. 3.15. But even unto this day when Moses is read, that is, the Mosaical Writings, &c.
The [ SOUL, ] the noblest part of man, is put for [ Life ] which is its effect, Gen. 9.5. What we translate [ blood of your Lives ] is in the Hebrew [ blood of your Souls ] and Gen. 37.2. Reuben said let us not kill him, the hebrew says, let us not smite him in the Soul. So Lev. 17.11. Life of the Flesh, in hebrew is, soul of the Flesh, See Ps. 56.13, 14, 15. Jer. 40.14.
(1.) This Term is sometimes put for the whole Person of man, consisting of Soul and Body, Gen. 46.27. Acts 27.37. 〈 in non-Latin alphabet 〉 all the Souls in the Ship. (2.) For the Body only, Ps. 105.18. Iron entered into his Soul, we translate it, he was laid in Iron, that is, the Iron fetters made dints in his Flints. (3.) 'It is put for Life (as before) Psal. 94.21. and 7.1, 2, 5. (4.) 'It is put for a Carkass, Lev. 19.28. Ye shall not make any cutting in your flesh for the Dead, the hebrew is, for the Soul, and so it is taken, Lev. 21.1. And Hag. 2.4. (5.) It is put for the Rational Soul, Ps. 19.7. Deut. 11.18, &c.
2. The SOUL is put for the Will, Affections and Desires, which are operations of the soul, as Gen. 23.8. If it be your mind, in the Hebrew 'tis, (with your Soul) as Psal. 27.12. and 41.3. and 105.22. The Septuagint translates it ( if ye have in your Soul ) the Chaldee, (If it be the pleasure of your soul. ) So Exod. 23.9. Ye know the heart of a stranger, Heb. the soul of a stranger, that is, his mind or affection. See Deut. 23.24. 1 Kings 19.3. 2 Kings 7.7. Psal. 17.10, and 27. 12. and 41.3, Prov. 23.2. Jer. 34.16. John 20.24. 〈 in non-Latin alphabet 〉 ; how long dost thou hold our soul in suspense ? That is, as our Translation hath it, how long dost thou make us to Doubt?
It may be referred hither, when the SPIRIT, which is often put for man's soul, is used to express the Motions or Affections of the Soul, whether Good or Evil, as Gen 45.27. The Spirit of Jacob their father revived, Numb. 14.24. My Servant Caleb had another Spirit, Judge. 8.3. Their anger was abated, 'ti •• in the Hebrew their Spirit was abated, 2 Chron. 21.16. The Lord stirred up the Spirit of the Philistines, &c. 2 Chron. 36.22. The Lord stirred up the Spirit of Cyrus, &c. see Psal. 76.13. and 77.4. Pro. 1.23. and 18.14. and 29.11. Eccl. 7.9. Isa. 29.10. and 37.7. Jer. 51.11. Ezek. 13.3. Dan. 5.20. Hag. 1.14. Hab. 1.11. Rom. 11.8. 1 Cor. 2.12. &c. God hath given the Spirit of slumber, Eyes that they should not see, and Ears that they should not hear. Now you have received, not the Spirit of the world, but the Spirit which is of God, &c.
2. The Organical Cause or Instrument is put for the thing Effected by it.
THE Mouth is put for Speech, or Testimony, as Deut. 17.6. At the Mouth of two or three Witnesses, shall he that is worthy of Death be put to Death, but at the Mouth of one Witness, he shall not be put to death. that is, by the Witness or Testimony of two or three, &c. so Deut. 19.15. One witness shall not arise against a man for any Iniquity, or for any sin, in any sin that he sinneth: At the Mouth of two Witnesses, or at the Mouth of three Witnesses shall the matter be established —which is expounded Matth. 18.16. and John 8.17.
2. The MOUTH is put for a Command or Prescription, Gen. 45.21. And Joseph gave them Waggons according to the Mouth of Pharaoh, &c. That is, (as we translate it) according to the Commandment of Pharaoh. Exod. 17.1. And the Children of Israel Journied according to the Mouth, (that is, the Commandment) of the Lord. So Numb. 3.16, 39. and 20.24. and 17.14. Deut. 1.26.43. and 34.5. So Moses the Servant of the Lord, died there in the Land of Moab, according to the Mouth of the Lord, that is, according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge, who from the Hebrew reading say, that Moses died in the kiss of the Lord ; for that Tradition is not from the Hebrew Text, but from the Targum which is attributed to Jonath. Uziel, who renders 〈 in non-Latin alphabet 〉 at the Mouth of the Lord, Ad Osculum verbi Domini, that is, according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord, is better to be referred to the Trope Anthropopathia, of which we shall hear hereafter.
[ The Tongue ] is put for Speech, Prov. 25.15. A soft Tongue breaketh the bones, that is, a mild, civil, and courteous speech, so Jer. 18.18. Let us smite him for that Tongue ( 〈 in non-Latin alphabet 〉 ) that is, for his importunate, unseasonable and odious Speech. But more especially for the Idiom or particular Language of Nations. Act. 2.4, 11. And they were all filled with the Holy Ghost, and began to speak with other Tongues, as the Spirit gave them utterance.—Cretans and Arabians do we hear them speak in our Tongues the great things (or wonderful works) of God. It is also put for the Gift of strange Languages. In my name shall they cast out Devils, they shall speak with new Tongues, Mark. 16.17. and 1 Cor. 14.19. Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then Ten Thousand words in an unknown Tongue. That is, in a Language which the People understand not, &c.
[ The Lip ] is put for Speech, Gen. 11.1. And the whole Earth was of one Lip, and of one word, that is, of one Language, and of one Speech, or Idiom of speaking, the Chaldee says of one Tongue, and one Speech. That the Hebrew Language is meant here, (which in Isa. 19.18. is called the Lip of Canaan [we translate it Language by the same Trope) And which by the Targ. Hierosolym. and R. Saloom upon the place is called the Holy Tongue ) is shown elsewhere. Neither was Hebrew the peculiar name of that Language in those times, because there was no need of a term of distinction, there being no other Speech in the World, till after the Confusion of Tongues, and scattering of the People at Babel.
Pro. 17.7. A Lip of excellency does not become a fool, much less a Lip of lying, A Prince, that is, a worthy and excellent Speech do's not become, or is not to be expected from a Fool, much less should a Noble or brave mind tell Lies.
Esa. 33.19. A People of a deeper Lip (so the Hebrew) then thou canst perceive, that is, such as speak so obscurely, that you cannot understand them; as Pagninus renders it. See Pro. 12.19. the Lip of Truth shall be established forever, but a lying Tongue is but for a moment. Job. 12.20. He removeth away the Lip of the faithful, &c. so 'tis in the Hebrew.
[ The Palate ] is put for Speech. Pro. 5.3. For the Lips of a strange Woman drop as an honey Comb, and her Palate (so the Hebrew) is smoother then Oil ; that is, her Words or Speech.
[ The Throat ] is put also for loud Speaking, Isa. 58.1. Cry with the Throat (so the Hebrew) spare not, &c. by which the Organ of Crying or Speaking is to be understood, for the Explication follows, viz. lift up thy voice like a Trumpet, and what the Scope or Argument of that loud Speech, or Shrill Cry, was to be, is added in these words, And show my People their Transgression, and the house of Jacob their sins.
[ The Hand ] is put for Actions done by it, where there is also a Synecdoche, For by the Actions of the Hands, some other things, as also Principles or beginnings of Actions are understood, as Counsel, Machination or contrivance; thought, endeavors, care, &c. as 1 Sam. 22.17. Slay the Priests of the Lord, for their Hand is also with David, that is, they help him with their Counsel. So 2 Sam. 3.12. and 14.19. 1 Kings 10.29. Psal. 7.4. Isa. 1.15.
[ The Hand ] is put for Writing, 1 Cor. 16.21. The Salutation of me Paul, with mine own hand, that is, mine own Writing, and Col. 4.18. The Salutation by the Hand, (that is the Writing) of me Paul. This is ordinary, (viz. for a man's Writing to be called his hand ) among the Greeks as Pollux and Soudas says, and among the Latins, see Cicero lib. 7. Epist. ad Attic. as also in our common Language.
[ The Hand ] is put for a Gift reached by the Hand. Psal. 68.32. Ethiopia shall make her Hands run to God (so the Hebrew) that is, Ethiopia shall speedily transmit her Gifts, as Psal. 72.10. Isa. 60.6. to which Relates that of Pliny —the Ancient Greeks called Doron the palm or fist, and therefore they called the Hand, Gifts, that word so signifying because they were given thereby. — See Psal. 22. 35, 36. And more under the Head or Title Metaphors.
[ A Sword ] is put for War or Slaughter, which are in a great Measure performed thereby. Exod. 5.3. Let us go we pray thee three days Journey into the Desert, and sacrifice unto the Lord our God lest he fall upon us with Pestilence, or with the Sword. Levite. 26.6. Neither shall the Sword go through your Land, so Isa. 1.20. Jer. 14.12, 13, 15, 16. and 43.11. Psal. 144.10. Rom. 8.35. and several other places. It is said, Matth. 10.34. I came not to send Peace, but a Sword —, that is, not such peace, as that men will rest contended and quiet in Paganism, or Irreligion, but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel, even through Sufferings, Persecution, and Blood, &c.
[ A line ] or 〈 in non-Latin alphabet 〉 measuring Rope, is put for a Country or tract of Land, because by it was measured, as Amos 7.17. Micah. 2.5. Zach. 2.1. For it was a custom to Measure Land by an extended Chord, and distribute Inheritances, as in Palestine, which is done in modern times by a Rod or Perch, therefore the word 〈 in non-Latin alphabet 〉 A cord, Rope or Line, is put for the bounds, space or quantity of the portion of Land given. Deut. 3.4. All the line of Argob, the Kingdom of Og in Bashan. The Chaldee says all the house or place of the Province, &c. see Joshua 17.14. Psal. 105.10, 11. Zeph. 2.5. &c.
Sometimes it is also a Metaphor, Deut 32.9. For the Lord's portion is his People, Jacob is the Cord of his Inheritance, that is, a People peculiar to himself, and segregated and divided from the World, see Psal. 16.6. the lines are fallen unto me in pleasant places, yea, I have a Goodly heritage —. Our Savior, who is here speaking by the Prophet, uses this Metaphor to express the Figure or Delineation of the Church, &c. Hence it is said, 2 Cor. 10.15, 16. Not boasting of things without our Measure, that is, of other men's labors, but having hope when your Faith is increased, that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you, and not to boast in another man's line (or Rule) of things made ready to our hand, where 〈 in non-Latin alphabet 〉 Regula, a Rule, signifies that space Measured by it, as if God had divided the World among the Apostles, that they should preach in their particular and respective precincts or allotted places.
[ Money ] is put for Property or Estate purchased by Money, Exod. 21.21. for he is his Money, that is he purchased or bought him with his Money, and is to him as good as Money.
3. A Thing or Action is put for the Effect produced by that Thing or Action.
THis kind of Metonymy is to be found distinctly in Nouns and Verbs, of which we are to note, that some are referred hither, 〈 in non-Latin alphabet 〉 or by way of Analogy, in which as I may speak, there is a 〈 in non-Latin alphabet 〉 , connotation, or consignification, that is, when the Thing or Action is not to be understood strictly for the effect, but together with its Effect and consequent.
In Nouns ; Certain terms which signify [ Affection ] are put for their Effects, as 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. The Emphasis is great here, as if Jehovah had said that he hath graciously given us his own very Love, whilst he adopts us into the privilege of Sonship. By bestowing this blessing he bestows himself, and makes himself one with us, for he is Love, 1 John. 4.8.
[ Mercy ] is put for the Benefit and Commiseration that proceeds from it, Gen. 20.13. and 32.13. I am less then the (or I am not worthy of the) least of thy mercies, 2 Chron. 35.16. By the same Trope the Greeks call 〈 in non-Latin alphabet 〉 , Alms what they give in Charity to the poor Matth, 6.1. Luk. 11.41. Act. 10.2, 4. Motum internum significat, quo inclinentur homines ad miserendum pauperis. Chamier ; That is, It signifies an internal motion by which men are inclined to pity the poor.
[ Anger ] is put for punishment or vengeance which proceeds from Anger, Psal. 79.6. Pour out thy wrath (or Anger) upon the Heathen, &c. Micah. 7.9. I will bear the Anger or Indignation of the Lord, &c. Rom. 2.5. But after thy hardness and impenitent heart treasurest up unto thyself Wrath against the day of Wrath, &c. see Rom. 3.5. and 4.15. and 13.4.5. Eph. 5.6.
[ Anger ] is put for a Command given in Anger, 1 Sam. 28.18. Because thou obey'dst not the voice of the Lord, nor executed'st his fierce Wrath (or Anger) upon Amalek, &c.
[ Judgment ] is put for Punishment and Castigation or Correction, Exod. 6.6. I will Redeem you (Israelites) with great Judgments, that is, great punishments upon Pharaoh, Pro. 19.29. Judgments (that is punishments) are prepared for Scorners, &c.— when I send my sore Judgments upon Jerusalem, that is, punishments, &c. see Ezek. 14.21. Rom. 2.3. 1 Cor. 11.29. 1 Pet. 4.17. It is put for Condemnation, Jer. 26.11. John 3.18, 19. 2 Pet. 2.3. In 1 Cor. 11.29. It is said, he that eateth and drinketh unworthily, eateth and drinketh Damnation, but in the Greek it is 〈 in non-Latin alphabet 〉 which signifies Judgment.
[ Sin ] with the Synonymous terms is put for the punishment of Sin. Gen. 19. 15. The Angels hastened Lot, saying arise, take thy Wife and thy two Daughters which are here, lest thou be consumed in the Iniquity of the City, that is, in the punishment of the City. Psal. 7.16. his sin (or mischief) shall return upon his own head, that is, the merited or condign punishment. See Jer. 14.16. Zach. 14.19.
With a Verb, that signifies to bear or carry, it intimates the Guilt and Conviction that preceds punishment, which must certainly follow, as Exod. 28.43. Lev. 5.1. and 20.20. and 22.9. Numb. 14.33. Ezek. 23.35, 49. and 18.20. and other places.
[ Work ] is put for its reward, Lev. 19.13. the work of him that is hired (so the Hebrew) shall not abide with thee all night, until the morning. Jer. 22.13. Rev. 14.13. that they may rest from their Labors, and their works follow them. Sometimes it is put for the merit of the Work, Rom. 11.6. And if by Grace, then it is no more of Works? otherwise Grace is no more Grace. But if it be of Works, then it is no more Grace; otherwise work is no more work, here Grace and Work; that is to say, merit are opposed to each other.
[ Divination ] or Augury 〈 in non-Latin alphabet 〉 is put for the Price and Reward of it, Numb. 22.7. And, The Divinations were in their hands, that is, (as in our Translation) the Rewards of Divination, which were to be given to Balaam.
Labor is put for the profit or fruit it produces, Deut. 28.33. All thy Labors shall a Nation which thou knowest not, eat up. Psal, 78, 46. He gave their labor unto the Locust, Psal 105.44. They inherited the labor of the People, Psal. 128.2. for thou shalt eat the labor of thine hands, Pro. 5, 10. Eccl. 2.19. Isa. 45.14. Jer. 3.24. Ezek. 23.29. [ Hunting ] is put for Venison, got by Hunting, Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting, that is, his Venison, see Gen. 27.3.
So much of Nouns, there are some Metonymies in Verbs as Verbs of Knowing, and such as betoken Affection or Operation, of which kind are
Verbs that signify to know, which besides the bare 〈 in non-Latin alphabet 〉 , or knowing, denote the motions, affections and effects, that are joined with knowledge, as Psal. 90. 11. Who knoweth the power of thine Anger ? that is, who considers, or regards the power of thine Anger? so, as to awake from the sleep of sin, and seriously to repent? Israel doth not know, &c. Isa. 1.3. That is, considers not, nor takes notice of the Blessings the Lord gave it, Jer. 8.7. Luk 19.41. John 8 43. Why do ye not know my Speech, that is, approve it, and with a faithful Assent receive it? The Answer of Christ (giving the reason of this,) follows, viz. even because ye cannot hear my words, that is, so understand them, as to Embrace and close with them, for through the Devils blinding of you, and your willful choice, ye are of your Father the Devil, and the lust of your Father ye will do.
[ To know ] is put for approbation, as Rom. 7.15. For that which I do, I know not, that is, (as our Translation hath it) allow not, Rev. 2.24. But unto you I say, and unto the rest in Thyatira, as many as have not this Doctrine, and which have not known the Depths of Satan (that is, have not approved of his Snares and deep Temptations.) To be [ Conscious ] signifies more then barely to know, which differ as much as Knowledge and Conscience, as Psal. 35.11. False Witnesses did rise up, and they asked me things that I knew not, that is, of which I am no ways conscious to myself, as Psal. 51.3. because I know mine Iniquities, and my sin is ever before me. Where the Prophet includes the terror of Conscience, and serious Contrition, 2 Cor. 5.21. It is said, He (that is, God the Father) hath made him, (that is Christ) to be sin for us, who knew no sin ; that is who was not guilty of any sin, for he was most perfectly holy, and without sin — So that he was made sin in this sense, viz. The Father imputed our sins to him according to Esa. 53.6. And the Lord hath laid on him the iniquity of us all, or hath made the iniquities of us all to meet on him, &c.
[ To Know, ] Is put for Estimation, or Judgment of anything with respect to its value or worth, as 2 Cor. 5.16. Henceforth know we no man after the Flesh, that is, we do not value or esteem any man for external things, as Riches, Poverty, Honor, Disgrace, legal Privileges, &c.— After which follows, Yea though we have known Christ after the Flesh, yet now henceforth we know him, (viz. that way) no more ; he speaks of the Estimation of Christ carnally or in a fleshly way, viz. in that state of humility, wherein he was placed, during his sojourning here— For in that respect we shall know him no more, but in his state of Exaltation, Grace, and Glory, we shall know, that is, value, esteem, and prize him; not for any legal Derivation, or Pedigree, with respect to his human Nature, but, because he is the great Savior and Intercessor exalted to Glory at the right hand of the Father, from whom we expect our great and glorious Deliverance, &c. To this belongs that phrase, Prov. 24.23. It is not good to know the face in Judgment ; in which is a 〈 in non-Latin alphabet 〉 , viz. a respecting of Persons, or an Estimation or Judgment by external appearance without respect to equity; as ver. 24. He that saith unto the wicked thou art Righteous, him shall the People Curse, &c. that is, from a 〈 in non-Latin alphabet 〉 , or a partial respect of persons, whereas we are advised, Prov. 25.21. If thine Enemy be Hungry, give him bread to Eat: And if he be thirsty, give him water to drink— For thou shalt heap Coals of fire upon his head, and the Lord shall Reward thee ; This is a right Gospel Spirit, because it is so far from a Revengeful retaliation, that it commands Good for Evil.
That which is said by Moses in his publication of the Commands of God, Deut. 1.17. viz. Ye shall not know faces in Judgment (so the hebrew) Deut. 16.19. Thou shalt not wrest Judgment, thou shalt not know persons, and Job 34.19. That accepteth not (or knows not) the persons of Princes, nor regardeth the rich more then the poor, is a speech of Jehovah, and agrees with Acts 10.34. Of a truth I perceive that God is no respecter of persons, &c.
2. Verbs of Cognition, or knowledge also concern the Will and Affections of the Heart. And so to know is to Love, cherish, and take care for, &c. As Exod. 1.8. And there arose a new King, which knew not Joseph, that is, he regarded him not, nor the good Acts which he had done in the Kingdom, the Chaldee says, One that did not confirm the decree of Joseph, So Gen. 39.6. Jud. 2.10. Prov. 12.10. & 29.7. 1 Thess. 5. 12. In other places 〈 in non-Latin alphabet 〉 to know is of the same signification as Deut. 33.9. Ruth 2.10, 19. Psal. 142.4, 5.
By a special and singular manner of the Holy Spirits speaking. The phrase [ to know ] is attributed to God, which denotes his special Providence, Love and Paternal Care, as Exod. 2.25. And God looked upon the Children of Israel, and God knew them, that is (as we translate it) he had respect unto them, 1 Chron. 17.18. Psal. 1.5, 6. and 37.17, 18. Jer. 1.5. and 24.5. Amos 3.2. (see Deut. 4.20.) John 10.27. 1 Cor. 8.3. 2. Tim. 2.19. &c.
This term [ to know ] denotes also a trust and hearty confidence, ( 〈 in non-Latin alphabet 〉 ,) or a certain persuasion, faith or assurance, given by the Holy Spirit to men endued with a saving faith, as Job 19.25. I know that my Redeemer liveth, that is, I have an absolute faith and confidence that it is so, and acquiesce in it, &c.
To know the Name of the Lord, is by true faith to adhere to him, Psal. 9.10. For they that know thy Name will put their trust in thee. To know the Lord, is to believe and hope in him, Jer. 9.24. and 31.24. Hosea 2.20. John 17.3. &c. This is the knowledge by which many shall be justified, Esa. 53.11. The knowledge of Salvation, Luk. 1.77. The knowledge of the Truth which is after Godliness, Tit. 1.1.
3. The very work or act, When [ to know ] is put for [ to be able ] or the interior faculty of operation, which is the principle of Actions, Esa. 56.10, 11. His Watchmen are greedy Dogs which can never have enough, (the hebrew says, which knew not fullness) Shepherds that cannot understand, or as the hebrew has it, that knew not to understand ; the meaning is, that for their Covetousness, they cannot be satisfied, and for their blindness, and want of skill, cannot apprehend Divine things Aright.
It is said Matth. 7.11. If ye then being Evil know how to give Good things unto your Children, &c. That is, ye can (or are able) notwithstanding your natural Wickedness, do good to your own. This Trope is very frequent also in the Latin Tongue, &c.
It is put for an Experimental sense of a Fact done, Mark 5.29. 〈 in non-Latin alphabet 〉 , &c. et scivit corpore, and she knew in her body, (in our Translation 'tis, she felt in her body) that she was healed of that plague. Hence by the same Trope or manner of speaking, 'tis said of Christ verse 30. And Jesus 〈 in non-Latin alphabet 〉 , cognoscens in semetipso) knowing in himself that virtue had gone out of him, that is feeling and experiencing it.
1 Cor. 4.19. I will know, not the speech of them which are puffed up, but the Power, that is, I will experience how strong they are in the Faith, what zeal they have, and how powerfully the Holy Spirit has influenced them.
More especially, by the term knowing, Conjugal Society is noted, as Gen. 4.1. and 19.5, 8. Numb. 31.17. Matth. 1.25. Luke 1.34. This was common with the Greeks and Latins, as Plut. in Alex. Neque aliam 〈 in non-Latin alphabet 〉 cognoscebat mulierem, that is, he knew no other Woman. Horat. Ignara mariti, ignorant of a Husband.
[ To Remember ] Is put for the Will and Desire, Heb. 11, 15. If they had Remembered that Country from whence they came, they Might have had opportunity to have Returned, that is, if they had a mind or Desire to have Returned thither &c. which exposition is cleared in the following verse, viz. But now they desire a better Country, that is, an heavenly. See Isa. 44.21. Joh. 2.7. So Cant. 1.4. We will Remember thy love more then Wine, that is, by true Faith and sincere Love, we will cleave to thee for the great Affection thou hast vouchsafed us, which we esteem above all thats delightsome and precious (for such things are synecdochically noted by Wine) in this World; For the upright love thee, that is, the Regenerate sons of God, who truly know, and love Christ, and in Life follow him,) 2 Tim. 2..8, 19. Luke 22.19. 1 Cor. 11.24, 25. In a word, to Remember Christ is in a due and faithful sense and apprehension to be united to him, and to live to him alone, whereas on the contrary,
[ To forget God ] Imports Unbelief, wickedness and Stubbornness of Heart, as Hosea 4.6. My People are destroyed for lack of knowledge: Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me; seeing thou hast forgotten the Law of thy God, I will also forget thy Children. See 2 Pet. 1.9. Jam. 1.25. Ezek. 22.12, &c.
Sometimes to Remember signifies a consequent speech, or an external real effect, as Esth. 2.1. Ahasuerus Remembered Vashti, when by the second verse it is evident that he was discoursing of her with his Ministers. Ezek. 23.19. Yet she multiplied her Whoredoms in calling to mind the days of her youth, &c. that is, both calls to mind, and in that very act exercising her former spiritual Whoredom. In what sense Remembrance and Oblivion are attributed to God, will be seen hereafter.
[ Verbs of Affections ] as [ to love ] or [ to hate ] are put for the actions themselves, which either really or according to the custom or opinions of men are the Results of such Affections— The verbs odi and diligo, to hate and love, do sometimes denote contrary Affections.
1. To love signifies seeking and desiring as Luke 11.43. ye love, (that is ye seek or desire) the uppermost seats, &c. John 3.39. and 12.43. 2 Tim. 4.8.
'It is put for ( to be wont ) as Matth. 6.5. Hypocrites love (that is, they are wont) to pray standing.
See Psal. 11.5. Prov. 21.17. 2 Tim. 4.10. Demas hath forsaken me, ( 〈 in non-Latin alphabet 〉 ) having loved this present World, which Erasmus well renders hath embraced this present world ; that is, Demas would not be a Companion of sufferers, but his desire, and seeking was to have good and happy days in this World.
2. [ To Love ] signifies to prefer, regard, or take care of one thing more then another. To which [ to hate ] is opposed, which signifies disregard, less care, and neglect of one thing more then another, as Gen. 29.31. with verse 30. John 12.25. He that loveth his ( Life) shall lose it; and he that hateth his ( Life) in this world shall keep it unto Eternal Life. This is expressed, Matth. 16.25. Thus, For whosoever will save his Life, (in the Greek 'tis, his Soul) shall lose it, and whosoever will lose his Life (or Soul) for my sake, shall find it. By the phrase ( to Love his Soul, ) is meant a will and resolution to preserve Life, even by the denial or abnegation of the Name of Christ. And ( to hate his Soul ) signifies, that in comparison of the Name, Profession, and Truth of Christ, the preservation of this Life is a thing not at all valued, but that we are ready rather then deny him to suffer even unto Death.
It is said Luke 14.26. If any man come unto me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Soul ( 〈 in non-Latin alphabet 〉 ) also, he cannot be my Disciple. This Text does not enjoin us to hate our Relations (for we are Commanded to Love even our Enemies, Matth. 5.44. Luke 6.27.) But the meaning is, that he that can or will prefer the comfort of Society of his Natural Relations before Christ and his Gospel is not worthy to be his Disciple. See Psal. 109.16, 17. Prov. 8.36. and 17.19. and 13.24.
3. It notes a declaration of an external Gesture, which is wont to be the result of Love, as Mark 10.21. Then Jesus beholding him loved him 〈 in non-Latin alphabet 〉 , which signifies not that Christ approved his answer, or had therefore any singular or peculiar respect for him, but, (as it were) sweetly smiled upon him, looking upon his talk to be childish and ridiculous, even as we smile upon Children, when they prattle of such things as are in themselves simple.
[ Verbs of Operation ] as [ to do ] are put for acquisition or gain, which is the effect of Action and Labor, as Gen. 12.5. The Souls they had made in Charan, that is, acquired or gotten there. Gen. 30.30. And now when shall I make for my house also? that is, when shall I provide or take care to get so much as will be sufficient for my Family. Hence 'tis said, Matth. 25.16. Then he that had received the five Talents went and traded with the same, and made them other five Talents, that is, 〈 in non-Latin alphabet 〉 , he gained them, as verses 17, 20, 22. it is expounded.
[ To Judge, ] besides its proper signification, denotes also the Consequent actions, as Castigation and Punishment, Gen. 15.14. 2 Chron. 20.12. Psal. 9.19.20. Acts 7.7. Heb. 13.4. Condemnation John 3.18. Rom. 14.3. Freeing, Delivering or Absolving, Psal. 35.24. Rom. 6, 7. &c.
The Matter of which a thing is made, is put for the thing made.
THE [ FIRR-TREE ] of which Lances were made is put for lances, Nah. 2.3. The Firr-trees shall be terribly shaken. 'It is put for Musical Instruments, 2 Sam. 6.5. And David and all the House of Israel played before the Lord on all Firr-wood, (so the hebrew) that is, as in our Translation, on all instruments made of firr-wood, as the following words show, viz. on Harps, and on Psalteries, and on Timbrels, and on Cornets, and on Cymbals.
[ Brass ] is put for Fetters or Shackles made of Brass, Lam. 3.7. He hath made my Brass heavy, that is my chain, or fetters, whereby my legs are shackled. See Judge. 16.21. 2 Sam. 3.34. Ezek. 24.11. and 16.36.
You may see more Examples, Psal. 68.30. 2 Sam. 7.2. Jermiah. 4.20. Habak. 3.7.
[ Gold and Silver ] are put for things made of them, 1 Chron. 29.2. Psal. 115.4. Their Idols are Silver and Gold, that is, made of Silver and Gold.
2. For Money or Currant Coyn, Gen. 23.9, 16. Gen. 24.22. 2 Kings 5.5. 1 Chro. 21.22, 24. Gen. 20.16. Deut. 22.19, 29. Caedar is put for Caedar-work, or Tables made of that Wood, Zeph. 2.14. Iron is put for an Axe, 2 Kings 6.5. For Fetters, Psal. 105.18. Corn is put for Bread, Lam. 2.12. with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them, Exod. 7.19. Stone is put for an Idol made of Stone, Jer. 2.27. & 3.9. And for a pound weight, Deut. 25.13. 2 Sam. 14.26. Prov. 11.1. See more examples, Esa. 34.11. Zach. 4.10. and 5.8. Gen. 28.18, 22. with verse 11. Wood is put for a House made of Wood, Jer: 21.14. I will kindle a Fire in the Forest thereof, that is, in the House of Jehovah, In the House of the King, and in the Houses of the Nobles, which were built of precious materials brought from the Forest of Lebanon, Jer. 22.7. 2 Kings 25.9. 2 Chron. 36.19. Jer. 52.13. &c.
CHAP. II. Of a Metonymy of the Effect.
A Metonymy of the Effect is, when the Effect is put for the Efficient Cause, which is done three ways, as,
- 1. When the Action or the Effect is put for the Author or Person effecting.
- 2. When a thing Effected by an instrument, is put for the Instrument or Organical Cause.
- 3. When the Effect is put for the thing or action Effecting.
1. The Action or Effect is put for the Author or person Effecting.
AS Gen. 15.1. I am (says Jehovah to Abraham) thy exceeding great Reward, that is, I am a most liberal giver of Reward, Deut. 30.20. He is thy Life and length of Days, that is, he is the Cause of it, Gen. 49.18. I have waited for thy Salvation, that is, the promised Messiah, the Author of Salvation, as Luke 2.30. Where Simeon says, Mine eyes have seen thy Salvation, that is Christ. All flesh shall see 〈 in non-Latin alphabet 〉 the Salvation of God, that is, a Savior, See Esa. 49.6. &c. Psal. 3.3, 4. and 106.20. and 27.1. Thou art my Light, Salvation, Strength, &c. that is, the Author and Cause of them; so Psal. 18.2. and 22.20. and 33.20. and 46.2. Jer. 16.19. and 23.6. John 11.25. and 14.6. 1 Cor. 1.30. Eph. 2.14. 1 John 5.20. And Heb. 5.9. Rom. 15.5, 13. 2 Cor. 1.3. Luke 1.50.
Luke 11.14. And he (viz. Jesus) was casting out a Devil, and it was Dumb ; that is, he made the man (in whom he was,) dumb, or suffered him not to speak, and so was the cause of dumbness. See Matth. 9.32, 33. and Mark 9.17, 25. Luke 13.11.
It is said, Gen. 26.35. That Esau's wives were a grief of mind (or as the hebrew says, bitterness of Spirit ) unto Isaac and Rebecca, that is the Cause of sadness and trouble of Spirit. See Gen. 25.23. Nehem. 12.31. Rom. 13.3. Rulers are not a terror (that is a cause of terror) to good men. 2 Cor. 1.14. we are your rejoicing, as ye are ours — (the Greek is 〈 in non-Latin alphabet 〉 , which signifies glorying or boasting) that is, the cause of your rejoicing or glorying, inasmuch as we instructed you in the Gospel which is the way of Salvation, and you likewise are our glory, inasmuch as we have won you to Christ, 1 Thess. 2.19, 20. Rom. 5.2.
2. When a thing Effected by an Instrument, is put for the Instrument or Organical Cause.
GLory is put for the Tongue, Psal. 16.9. My Heart is glad and my glory rejoiceth, that is, my Tongue, because it is the Organ by which God is (and ought to be) glorified, suitable to Acts 2.26. Therefore did my heart Rejoice and my Tongue was glad. See Psal. 30.12, 13. and 5.7, 9.
[ Power ] is put for the Organ exerting power, as Rom. 1.16. The Gospel is ( 〈 in non-Latin alphabet 〉 ) the power of God unto Salvation to everyone that Beleiveth, that is, the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Believers, Eph. 1.19.
[ Victory ] is put for the Instrument of overcoming, as 1 John 5.4. This is the victory that overcometh the world, even your Faith — that is, the Instrument of victory, Eph. 6.16.
Life is put for the means of its preservation, Deut. 24.26. No man shall take the nether or the upper Milstone to pledge, for he taketh a man's Life (or 〈 in non-Latin alphabet 〉 Soul) to pledge, that is the Instruments that are necessary for the preservation of Life Prov. 7.27. Life is put for food or maintenance, Luke 15.12. He divided unto them, ( 〈 in non-Latin alphabet 〉 his Life,) that is his Estate, or as we translate it, (his living) Hesiod lib. 2. calls money the soul of a man.
3. When the Effect is put for the Thing or Action Effecting.
THis Species of a Metonymy is distinctly found in Nouns and Verbs, as when the Effect is put for the cause materially, as 2 Kings 4.10. There is death in the pot — that is, deadly poison, which will cause Death. So Death is put for great perils and dangers, troubles or Calamities which cause Death. Exod. 10.17. Rom. 7.24. 2 Cor. 1.10. and 11.23. And for the Plague, Rev. 6.8. See Prov. 11.23. Jer. 3.24. Shame is put for an Idol, Jer. 11.13. Hos. 9.10. The reason of the Name you may see Jer. 48.13. And Moab shall be ashamed of Kemosh, as the house of Israel was ashamed of Bethel their confidence. See Ezek. 44.18. Hosea 12.1. Ephraim daily increaseth lies and desolation, that is, he commits such evils, that nothing can be expected but Desolation and Calamity.
See more Examples, Lam. 2.14. 1 Cor. 12.6, 8. 1 Cor. 14.3. He that Prophecyeth, speaketh unto men Edification, and Exhortation, and Comfort, that is an Edifying, Exhorting, and Comforting speech.
Sometimes the Effect is put formally for the Cause. as Deut. 30.15. I have set before thee this day, Life and Good, Death and Evil, that is, I have clearly shown, and laid before thee what is the cause and original of each, or for what cause and reason, either of these was to come upon thee, viz. To Love and obey God brings Life and Good; but Rebellion, Sin, and Disobedience brings Death and Evil, as the following verses make evident. This is called, Jer. 21.8. The way of Life and Death. See more Deut. 32.47. Prov. 19.3. and 20.1. Esa. 28.12. This is rest, that is, the Cause of rest, or the way and manner of arriving to it. Hosea 4.18. Their drink is sour (or gone) that is, their cause of recess from God, or that which made them backslide, as verse 11. Whoredom and Wine, and New Wine take away the Heart. Which words, (viz. take away the Heart ) are Emphatical, for they denote that they were (as it were) wallowing in these Evils, when they gave themselves to Whoredom and Drunkenness. They saw and knew what was better, and approved them, but they followed the worse, and so the Devil keeps them that are drowned in these Wickednesses (as it were) Captives, 2 Tim. 2.26. for the hebrew word here, is used when they speak of such as such as are taken and detained by force, Gen. 14.11, 12. Josh. 11.19, 23, &c. Micah 1.5. What is the Transgression of Jacob? Is not Samaria? And what are the High Places of Judah? Are they not Jerusalem? That is, as Kimchi (in lib. Radicum ) expounds it, what was the Cause of the defection of Jacob ? Was it not the Cities of Samaria, &c. See Hab. 2.5. John 3.19. And this is the Judgment or Condemnation, that is, the cause of it, John 12.50. And I know that his Commandment is Life Everlasting ; that is, the Cause or Organ by which Everlasting Life is obtained, for he speaks of saving knowledge by the Gospel, Rom. 7.7. Is the Law sin, that is, the Cause of sin in or by itself? So Rom. 8.6. For to be carnally minded is Death: But to be Spiritually minded is Life and Peace, that is, the cause of Death, and the Cause of Life and Peace, as verse 10. See Phil. 1.13. Heb. 6.1. and 19. 14. and Rom. 6.23.
[ In Verbs, ] To JOY and REJOYCE, are put for to be freed, or delivered from Evil, and to be or do well, which is the Cause of Joy, Psal. 70.4. Let all those that seek thee Rejoice, and be glad in thee — that is, let them be freed from all evil, that they may have cause of Joy. The Cause and Effect are joined, Psal. 5.11, 12, 13. To be Ashamed and Confounded signifies a falling into calamities, and be exposed to violence which is the Cause of Confusion, Psal. 25.1, 2. and 3.19, 20. and 31.1, 2. and 119.115, 116, &c.
[ To please ] signifies good behavior and honest respect, which is the cause of complacency, as Rom. 15.2. Let everyone of us please his Neighbor for good to edification. See Erasmus upon the place, 1 Cor. 10.33.
[ Hast or Flight ] is put for Shame and Confusion, Esa. 28.16. He that believeth shall not make hast, that is, he shall not be confounded, as Rom. 9.33. and 10.11. 1 Pet. 2.6. The Effect and Consequence of Confusion is flight, or a hasty getting away from the sight of men— This also signifies calamities and punishments as limited before. See Psal. 74.15. Esa. 28.28. Eccl. 11.1. Job 28.5. Psal. 104. 13, 14. Esa. 47.2. and 33.12. Josh. 11.8. and 13.6.
CHAP. III. Of a Metonymy of the Subject.
THIS kind of Metonymy shall be handled under five Heads.
- 1. More generally when the Recipient, or receiving Subject is put for the Adjunct.
- 2. More especially, when the thing Containing is put for the thing Contained, or Place for the thing Placed.
- 3. When the Possessor is put for the thing Possessed.
- 4. When the Occupant Object or Subject is put for that which it is concerned about.
- 5. When the thing Signed is put for the Sign.
1. The Recipient or Receiving Subject is put for the Adjunct.
THE HEART is put for Wisdom, (where the Scripture tells us the seat of Wisdom is) as Prov. 2.10. and 11.29. and 15.14. and 16.21. Prov. 6.32. Who so committeth Adultery with a Woman, lacketh a Heart, (so the hebrew is) that is- lacketh Wisdom and Understanding. See Prov. 7.7. and 9.4, 16. and 10.13, 21. In which places by the phrase (wanting a Heart) is to be understood of an unwise person or a fool, by which words the Scripture expresses unbelieving and Wicked men, as Prov. 8.5. O ye simple understand subtlety, and ye fools understand an Heart (so the hebrew) that is, wisdom. Prov. 15.32. He that heareth reproof possesseth (or acquireth) an Heart, that is, (as the Chaldee renders it) Wisdom. See Prov. 28.26. He that trusteth in his own heart is a fool, that is, he that depends on or confides in his own understanding and prudence, or he that is wise in his own Eyes, as Esa. 5.21. So Hos. 7.11. and 4.11.
The [ Heart and Reins ] are put for inward thoughts and affections, Psal. 73.20, 21. and 51.7, 8. Prov. 23.16. God searches the Heart and Reins, Psal. 7.9, 10. and 26.1, 2. Jer. 11.20. and 17.10. and 20.12, This is to be 〈 in non-Latin alphabet 〉 as Act. 1.24. The knower of Hearts, Matth. 20.21.
'It is put for the desires of the soul expressed in Prayer, as Psal. 62.8. Pour out your heart before him, that is, the desires of your heart, Lam. 2.19.
The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it. See Rom. 6.6. Eph. 4. 22.2 Cor. 7.1. Heb. 23.1. 2 Cor. 5.17. Rom. 12.2. and 8.2, 5. 2 Cor. 4.16.
2. The Thing Containing is put for the Thing Contained, and Place for thing Placed.
MOunt Carmel is put for the Trees there Jer. 46.18. As Carmel by Sea, that is, as the Trees of Mount Carmel are drawn by Sea, so shall he lead them Captives: So says Rab. Kimhi, blessed be thy basket, Deut. 28.5. That is the meat or provision in it. A Desert is put for the wild Beasts there, Psal. 29.8. with Deut. 8.15. A House is put for the Family, Children, and Domesticks, Gen. 7.1. Come thou and all thy House into the Ark. 2 Sam. 7.11. The Lord telleth thee that he will make them an House, that is, give thee an offspring or posterity to possess the Royal Dignity, 1 Chron. 10.6. Psal. 49.12. Luke 19.9. &c. It is also put for a People or Tribe sprung from any Family, as Exod. 2.1. Ezek. 3.1. and 27. 14. &c.
[ Islands ] are put for their Inhabitants, and so for the Gentiles which possessed all the Islands in the Mediterranean Sea, Esa. 41.1, 5. Keep silence before me O Islands— The Isles saw it and feared, &c. See Esa. 42.4. The Isles shall wait for his Law, Esa. 51.5. The Isles shall wait upon me.
The [ Sea ] is put for Maritine Inhabitants, or Sea-men that dwelt near the shore. Ezek. 26.17. How art thou destroyed that wast inhabited of the Seas (so the hebrew) So Esa. 60.5. The abundance of the Sea shall be converted unto thee, that is, the Gentiles which dwell near the Sea, as the following words show. See Hag. 2.7, 8. Deut. 33.19. They shall suck the abundance of the Seas, that is Goods and Merchandize brought by Sea.
A [ Table ] is put for Meat. Psal. 23.4, 5. Psal. 78.19. A Mountain for Mountainous places, Josh. 13.6. Judges 7.24. &c. Mountains and Hills are put for Idols, which were Worshipt there, Jer. 3.23. Mountains and Valleys for their Inhabitants, Micah. 1.4. The Mountains shall be Molten under him, and the Valleys shall be Cleft — that is, the Hearts of those that inhabit them shall wax soft. See Psal. 68.2, 3. and Psal. 97.4, 5. They put to flight the Valleys toward the East, and toward the West, that is, such as dwelt in the Valleys, 1 Chron. 12.15.
The [ World ] is put for Mankind, John 3.16. and 12.19. 2 Cor. 5.19. 1 John 2.2. and 5.19. 'It is put for the wicked who are the greatest part of mankind, John 1.10. and 7.7. and 14.17. and 15.19. and 16.20, 23 and 17.9, 14. 1 Cor. 11.32. 1 John 3.1. and 4.5. and 5.4, 5. Hence the Devil is called the Prince of this world, John 12.31. and 14.30. and 16.11. 〈 in non-Latin alphabet 〉 Princes of the world, Eph. 6.12. The God of this world, 2. Cor. 4.4. Which is expounded, Eph. 2.2. In time past ye walked according to this world, according to the Prince of the Power of the Air, the Spirit that Now worketh in the Children of Disobedience.
The [ World ] is put sometimes for those are converted and believe, as Illyricus says alleging John 6.33. The Bread of God is he which cometh down from Heaven, and giveth Life unto the world, that is, to believers, and John 14.31. But that the world may know that I love the Father, &c. Yet Glassius thinks that the whole race of mankind is rather to be understood in both places, as verse 51. the Bread which I will give is my Flesh, which I will give for the life of the World, for this giving of Life, is not an actual conferring of it by Faith, but rather an acquisition or purchase of life for them, in which sense Christ is called the light that enlightens every man that cometh into the world. In the other text, John 14.31. Christ signifies by those words, that he was therefore to die, that he might deliver mankind from the power of Satan. (2.) That this Redemption of mankind should, by the Word of the Gospel be revealed to the whole World. For he says not, let me die that I may show that I love the Father, but that the World may know that I love the Father. Which knowledge was had, when the Gospel was promulgated through the whole World by the Apostles.
Camerarius in his Notes on John 17.21. That the World may believe that thou hast sent me, says, that by 〈 in non-Latin alphabet 〉 the world we are to understand, 〈 in non-Latin alphabet 〉 Such as shall be saved