A Key to Open Scripture Metaphors

1. When the Accident is put for its Subject in kind.

THE Abstract is put for the Concrete, Gen. 42.38. Shall ye bring down my hoaryness (or gray headedness so the hebrew) with sorrow to the Grave, that is, me that am now an old man, gray and decrepit with Age. 1 Sam. 15.29. The Eternity (or strength) of Israel shall not lie, that is, the Eternal and strong God of Israel. 2 Sam. 9.12. And all the Habitation of the house of Ziba were Servants unto Mephibosheth, that is, his whole Family, or all that dwelt in his house (as we translate it.) Job 5.16. Iniquity stoppeth her Mouth, that is, wicked men are compelled to be silent before God, Job 32.7. Days should speak, and multitude of years should teach wisdom, that is, ancient men that are arrived to a great Age or many days. See Psal. 12.1. Psal. 68.18. Thou hast led Captivity Captive, that is, such as were in Captivity, as Esa. 49.24. and Jer. 29.14. or actively, making those Captives, that kept us in Captivity, as the World, Sin, Death, and the Devil. So Eph. 4.8. Col. 2.12, 13, 14, 15. &c. Psal. 110.2, 3. From the Dew of the Morning thou hast the Dew of thy Nativity, that is, thy Children; who, as dew seems to be generated of the morning moist air and then appears scattered in innumerable drops, so shall thy Children be begotten by the Preaching of the Gospel in innumerable numbers. More examples you may see, Prov. 23.21. Esa. 57.13. Psal. 144.3.4. Psal. 90.8, 9. Jer. 2.5. Ezek. 44.6. And you shall say to the Rebellion (so the hebrew) that is, to the Rebellious people. Luk. 1.78. The day spring from on high hath visited us — An epithet of the incarnate Messiah taken from those places where he is compared to the Sun and Light, Esa. 9.2. and 60.1, 2. Mal. 4.2. &c. John 11.40. If thou wouldst believe thou shouldest see the Glory of God, that is, his glorious works. Rom. 11.7. Eph. 1.21. Phil. 1.16. Supposing to add affliction to my bonds, that is, to me in Bondage and Captivity, 1 Pet. 2.17. Love the Brotherhood, that is, the Brethren, or the Congregation or Assemblies of the Faithful, 1 Pet. 5.9. So Circumcision is put for the Circumcised Jews, Rom. 3.30. and 15.16. which is a Metonymy of the Sign, and for the Spiritually Circumcised, Col. 3.3. which is a Metaphor.

Other Adjuncts are put for their Subje •• ts, Ezek. 26.8. He shall stir up the Buckler against thee, that is, Soldiers that wear Bucklers or Targets in War, See Esa. 19.9. Zech. 9.15.

[ Light ] is put for the Sun 〈 in non-Latin alphabet 〉 , by way of eminency, because it is the Fountain and original of Light, Job 31.26. Hab. 3.4. It is put for Fire, Mark 14.54. And he sat with the Servants and he warmed himself 〈 in non-Latin alphabet 〉 , by the Light, that is, the Fire which gives Light as well as heat. See John 18.18.

[ Oil or Ointment ] is put for one singularly anointed, Esa. 10.27. The yoke shall be destroyed, because of the annointing, in the hebrew 'tis from the face of Oil, or because of Oil, that is, for the annointing of the Lord and his Grace. Junius and Trenellius expound it thus. The yoke shall be destroyed because of the annointing, that is, by and through Christ thou shalt be set free, in whom the Spirit of Jehovah rests who anointed him, cap. 61▪ 1. Illyricus says, That this is properly fulfilled at the coming of the Messiah, and the Redemption purchased by him, who has broken the yoke, canceled the hand writing, and took away the Tyranny of the Law, of Sin, Death and Satan. See Chap. 9.4, 6.

[ Sin ] is put for Sinners, Isa. 1.18. Though your sins be as Scarlet they shall be as white as Snow, though they be red like Crimson they shall be as wool, that is, the sinners by having their iniquities pardoned, shall be cleansed and purified from the guilt and condemnation of sin, for Sin properly and in itself cannot be made clean, Psal. 51.9. Matth. 8.3. his Leprosy was cleansed, that is, the Leprous man was healed, Ps. 25.11. Exod. 14.4. Gen. 34.29. Deut. 8.17. Job. 15.29. Prov. 31.29. Esa. 10.14. and 30.6. Rev. 18.3. Prov. 15.6. Jer. 20.5. &c. Job 6.22. Prov. 5.10. &c.

2. The thing Contained is put for the thing Containing, and a thing in a Place for the Place.

GEN. 28.22. And this stone which I have set for a Pillar shall be God's House, that is, this Place where I have erected a statue of Stone, Josh. 15.19. Give me springs of water, that is, some portion of Land where there may be springs of water, for 'tis added that he gave her the upper springs and the nether springs, that is, a Field in which there were Springs in the higher and lower part. See Ezek. 26.5, 14. Hosea 9.6. Amos 8.5.

Math. 2.11. They opened their Treasures and offered him Gifts, that is, they opened their Cabinets (for so says Kirstemius upon the place, the Arabic word signifies) or Purses where their Treasure or precious things were kept. See Psal. 135.7. Matth. 12.35. Matth. 22.13. Cast him into outer Darkness, that is, Hell, the place of Darkness. See more examples, Matth. 25.10. They that were ready went with him, 〈 in non-Latin alphabet 〉 , into the marriage, that is, into the place where the Marriage was to be celebrated. It is said in the same Chapter, v▪ 21, 23. Enter thou into the Joy of thy Lord, that is, into the place of joy, the Celestial Kingdom, Mark 3.1 •• . And unclean Spirits when they saw him, fell down before him, (viz. Jesus) that is, men possessed with unclean Spirits, Luke 21. For all these have of their abundance cast, 〈 in non-Latin alphabet 〉 , into the gifts of God, that is into the ( 〈 in non-Latin alphabet 〉 , or Gazaphylacium ) the place where those offerings were put. which were bestowed upon God. It is therefore called Corban, i. e. a Gift, Matth. 27.6. See more Acts 16.13, 16. where Prayer is put for the place of prayer, as also Luke 6.12. Heb. 12.1. Let us run with patience the ( 〈 in non-Latin alphabet 〉 , certamen, Strife or) race that is set before us, that is, our course in this place of strife, or racing. Rev. 8.3. And another Angel came and stood at the Altar, having 〈 in non-Latin alphabet 〉 , Golden Incense, that is a Golden Censor, as we translate it. See verse 5.

To this kind of Metonymy may be referred when the Wind is put for that quarter of the World from whence it blows, 1. Chron. 9.24. Jer. 49.32. and 52.23. Ezek. 5.12. Matth. 24.13. And where any River is put for the bordering Country by which it runs, Esa. 23.3. Jer. 12.5. Zach. •• .3. See also Jer. 2.18. where it is with all a Metaphor.

3. Time is put for things done or existing in Time.

THIS is to be understood of the word Time itself, as also of Names which express Parts of Time, whether it be naturally or by institution, divided.

[ Time ] 1 Chron. 12.32. And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do — that is, they were skillful and well instructed in prudence, whereby they knew what to do, and when to do it, and therefore went before the Israelites. 1 Chron. 29.30. With all his Reign, and his (viz. David's) might, and the times that went over him, and over Israel, and over all the Kingdoms of the Countries, that is, the various Negotitiaons and Chances, whether prosperous or adverse, which in any of those times happened to them. Es •• h. 1.13. Then the King said to the wise men which knew the Times, that is, who knew past transactions which happened in the respective times, or who knew how prudently to manage, and act all things in season. Job 11.17. And thy time shall arise above the Noon day (so the hebrew) that is, thy Meridian prosperity shall be clearer then the light, or most illustrious. Psal. 31.15. My times are in thine hands, that is my Life, Health, and the whole state and course of my Life, for wha •• soever changes come, thou governest them by thy providence. See Ps. 139.1, •• , 3. &c. 2 Tim. 3.1. &c.

An [ Age ] which is a part of Time, as Heb. 1.2. By whom also he hath made 〈 in non-Latin alphabet 〉 ▪ the Ages, that is, the world, which endures for Ages, and therefore all things existing in time, So Heb. 11.3. This signification comes from the hebrew word, 〈 in non-Latin alphabet 〉 which signifies both Ages and World, Rom. 12.2. Be not conformed to this Age, that is, the impiety of this World, or the wicked men living in this Age. For so 〈 in non-Latin alphabet 〉 , is taken, Matth. 13.22. Mark 4.19. Luke 16.8. 2 Cor. 4.4. Gal. 1.4. Eph. 2.2. and 6.12. 2 Tim. 4.10. &c.

[Years] Prov. 5.9. Lest thou give thine honor unto others, and thy years unto the Cruel, lest thou give thy Life unto a Jealous Husband who will kill thee, whereas otherwise thou mayst be safe and secure. See chap. 6.32, 33. &c.

[Days] Deut. 4.32. Ask now of the Days that are past, which were before thee, &c. that is, the histories and Transactions of former times, search the Annals. 1 Sam. 24.19. Wherefore the Lord reward thee good for this day, which thou hast done unto me (so the original) that is for the benefit and good I received from thee this day, Mark 13.19. Those days shall be (such an) affliction, as was not from the beginning, that is, what shall come to pass in those days or in that time. This denotes such prodigious Calamities, as if that time were even Misery itself. 1 Cor. 4.3. But with me it is a very small thing, that I should be judged of you, or of man's day, 〈 in non-Latin alphabet 〉 , that is, (as we translate it) man's Judgment, because there are certain Days allotted for Judgments.

Eph. 5.16. Redeeming the time because the days are evil, that is, very many evils, scandals, and sins, are perpetrated in these times; The Books of Chronicles are called the words of days, that is, a repetition, narrative, or rehearsal of the gests and transactions of those times.

[ The Days ] of any one in Scripture phrase is called that time wherein any signal thing for good or evil, happens to him. For Good, as Hosea 1.11. Luke 19.42, 44. For Evil, as Job 18.20. Psal. 137.6, 7. Eccle. 5.19. Jer. 17.16. with Jon. 1.3. and 3.10. and 4.1, 5, 9, 10, 11. Jer. 14.7, 20, 21, &c. Ezek. 21.19. and 22.4. Obad. 12. Micah. 7.4. Psal. 37.12, 13. With respect to the Effect, Calamities and Misfortunes are called the days of the Lord, because he justly punishes men for their malignity and wickedness, Job 24.1. Esa. 13.6. Joel 1.15. and 2.1, 2. Amos 5.20. Zeph. 2.2. and 1.14, 15, 16, 18. By way of eminency 〈 in non-Latin alphabet 〉 , the last Judgment, when God shall reward every man according to his works, is called the day of the Lord, Joel 2.32. Act. 2.20. 1 Cor. 1.7. 1 Thess. 5.2. &c.

The day of the Son of man, Luke 17.24, 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed. That appellation (by an Antanaclasis ) is taken otherwise, verse 22. The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. Brenz upon the place says—

Christ calls ( his day ) the season of his coming into the Flesh, in the fullness of time, John. 8.56. Your Father Abraham rejoiced to see my Day, and he saw it, and was glad, that is, he saw it by a peculiar appearance, and believed; upon which D. Franzius says, None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision, viz. As he was born of a Virgin, come of Abraham's seed, beginning with miraculous ministrations, exalted from his passion to the right hand of the Father, and to come in the last day, and Crown him in another Life.

[ The Day ] of the exhibition of Christ in the flesh is called Mal. 4.5. The great and terrible day of the Lord, or as others render it, honorable and fearful, as Jacob adorned the place where the heavenly Manifestation was made with the same Epithet Gen. 28.17. How dreadful is this place? This is no other but the House of God, and the gate of Heaven.

This day (viz. the manifestation of the Messiah ) is dreadful or terrible to Devils, because by his power their Kingdom is destroyed, John 12.31. 1 John 3.8. As also to the Impious and Rebellious Enemies of Christ, See Malachi 3.2. and Matth. 2, 3.

An [ Hour] Mark 14.35. He (that is Christ ) prayed; that if it were possible the Hour might pass from him, that is, that most bitter passion, the thoughts of which, at that time troubled and oppressed him, John 12.27. Father save me from this hour, that is, from the Anxiety and Agony, which I shall suffer in the time of my passion. Christ spoke of the time of his Passion and Death, at the thoughts of which (as a true and real man,) he seemed to be in a great trembling and consternation.

The [ End ] or last time is put for reward, which is wont to be given when one has done his work, as Prov. 23.18. Prov. 24.14, 20. Jer. 29.11. So 1 Pet. 1.9. Receiving the 〈 in non-Latin alphabet 〉 , the end of your Faith, even the Salvation of your Souls, which the Syriac renders Reward, or Retribution. But this Reward given by God is not a debt, but of free Grace and Mercy, because a merited reward or wages must bear proportion to the service done; but no service of ours can bear proportion to Everlasting Life and Happiness, so that it necessarily follows that the reward is purely of Grace.

[ Feast ] is put for the Sacrifice, which is offered upon the Feast day, as Exod. 23.18. Thou shalt not offer the blood of my Sacrifice with leavened Bread, neither shall the fat of my Feast remain until the Morning, that is, the fat of the Lamb to be sacrificed, or of the sacrifice of my Feast, as Junius and Tremellius render it. As also the Chaldee. So Esa. 29.1. Let them kill Feasts, that is, (as we translate it) sacrifices. See Mal. 2.3: — Psal. 118.27. Bind the Feast (so the hebrew) with Cords, even unto the horns of the Altar, that is, the sacrifice of the Feast or Festival day, &c.

The [ Passover ] is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt, Exod. 12.21. And kill the Passover, that is, the Paschal Lamb. 2 Chron. 30, 17. Mark 14.12.14. Matth. 26.17, 18, 19. Luke 22.8, 11, 13, 15.

[ Summer ] is put for Summer Fruit, Esa. 16.9. Jer. 40.10. Amos 8.1. 2 Sam. 16.2. For in these places the hebrew is only Summer.

[ Harvest ] is put for Fruit gathered in the time of Harvest, Exod. 23.10. Deut. 24.19. Esa 16.9. Joel 3.18. 'It is also put for the Reaper. Esa. 17.5. Which we translate Harvest-man.

4. The Opinion of Men is put for the Thing itself.

IN Holy Scriptures sometimes things are named and described according to appearance or men's Opinion ( 〈 in non-Latin alphabet 〉 ) and not, ( 〈 in non-Latin alphabet 〉 ) as they are, in their own Nature. This happens. (1.) In single words, as Nouns, and Verbs. (2.) In a Conjunct phrase.

In [ Nouns ] 1 Sam. 28.14, 15, 16, 20. That Diabolical spectrum or Apparition raised by the Witch of Endor in the likeness of Samuel, is called Samuel, because he falsely gave out that he was Samuel, and the deluded spectators thought him so. Hananiah is called a Prophet, Jer. 28.1, 5, 10. Not that he was truly so, but so reputed. 'It is said, Ezek. 21.3. I will cut off from thee the Righteous and the wicked, where by Righteous is meant persons that were only so in appearance, having an external form of Righteousness which begat the good opinion of men, but with respect to God's notice that knows the inward frame of the Heart, to be unsound there is to be unrighteous, Matth. 8.12. The Jews are called the Children of the Kingdom, because they seemed to be such, and Christ says, Matth. 9.13. I am not come to call the Righteous, (viz. such as are so in their own eyes) but sinners to Repentance. Luke. 18.9. Rom. 10.2, 3. &c.

Luke 2.48. Joseph is said to be the Father of Jesus (and verse 41. he is said to be his Parent) because he was thought to be so by men which is expressly said Luke 3.23. See John •• .42.— 1 Cor. 1.21. It pleased God by the foolishness of Preaching to save them that believe—verse 25. Because the foolishness of God is wiser then men, &c. Where Preaching of the Gospel, &c. is called foolishness, not that it was really so but because the worldly wise reputed it so, as verse 18. viz. To teach Salvation by the Cross, to seek Life in Death and Glory in Disgrace, which the Carnal Worldling thought folly, as verse 23.

The [ Devil ] is said to be the God of this World, 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal, Matth. 4.8, 9. Luke 4.6, 7. And because Idolaters esteemed him a God, viz. in their Idols, as Chemnitz says, He is called the God of this World, as a Dog is called the God of Egypt, because he was Worshipped for a God. So the Belly is called God because men took more care to provide for it, then to serve God, Phil. 3.19. &c.

Gal. 1.6. False teaching is called another Gospel, because some men thought it so, whereas it is really (as verse 7▪) a perverting the Gospel. Epimenides is called the Prophet of the Cretans, Tit. 1.12. because they accounted him so, and after his Death sacrificed to him, as Laertius Witnesses. External profession is called Faith, Jam 2.14, 17, 20, 24, 26. because men are apt to rest in it as sufficient for Salvation, See Jude 12, 13. &c.

[In Verbs,] Matth. 14.9. The King (viz. Herod) was sorry, that is, he counterfeited sorrow for verse 5. It is said he feared the Multitude, when he would put John the Baptist to Death, of whom the People had a very great esteem; so that this sorrow was nothing else but artificial and feigned.

It is said Mark 6.48. That Christ would have passed by them, (viz. his Disciples at Sea) that is, he seemed to pass by, or such was the posture and motion of his body as if he would pass by, John 3.30. He must increase, but I must decrease ; This increasing and decreasing is spoke with respect to the opinion of men, who had extraordinary esteem of John hitherto, and vilified Christ, otherwise speaking according to the Nature of the thing, John the Baptist was not diminished by the increasings of Christ, but afterwards derived his own increasings from his fullness.

Acts 27.27. The Shipmen deemed that some Country drew near to them (so 'tis in the Greek 〈 in non-Latin alphabet 〉 , appropin quare sibi aliquam Regionem ) because the shore seems to move and draw near to them which are at Sea, but 'tis to be understood that they drew near land. So Virgil 3 Aeneid. Provehimur porta, terraeque urbesque recedunt, that is, we sail from the Port, and the Lands and Cities go back.

[ In joined Words, ] or an entire phrase, Psal. 72.9. His enemies shall lick the dust, that is, they shall be so inclining and prostrate towards the Earth, that they shall seem to lick the dust of the Earth, which is a Description of fear and subjection. So Esa. 49.23. and Micah 7.17. &c. — Esa. 13.5. They shall come from a far Country from the End (or extreme part) of heaven. — This phrase is taken from the opinion of the vulgar, who (led by the guess of the Eye) think that heaven is not spherical (or round) but hemispherical, ending at the extremes of the Earth, upon which the end or extremes of heaven seems to lean, or be stayed upon, so that the End of heaven is put for the end of the Earth, or remotest places, you have the same phrase Deut. 4.32. and 30.4. Neh. 1.9. Math. 24.31. This exposition may be confirmed by the places where Mountains are called the Foundations of Heaven, as 2 Samuel 22.8. Because at great distance the Heavens seem As it were to rest upon them — they are called the Pillars of Heaven, Job 26.11. Because Heaven seems to be propt by them as by Pillars.

5. The Occupate put for the Object.

SENCE ] is put for its object, or the thing which is perceived by sense as [ Hearing ] is put for Doctrine or Speech, Esa. 28.9. Whom shall he teach knowledge? And whom shall he make to understand hearing (so the hebrew) that is, Doctrine, or the word, Esa. 53.1. Who hath believed our hearing? that is, our Doctrine or Speech, or as we translate it, Report ? So is 〈 in non-Latin alphabet 〉 Hearing taken, John 12.38. Rom. 10.16. Gal. 3.2.5. [ Hearing ] is put for rumor or fame, Psal. 112.7. Esa. 28.19. Ezek. 7.26. Obad. 1. Hab. 3.2. Matth. 4.24. and 14.1. and 24.6. Mark 1.28. and 13.7. &c. By the same Trope [ The Eye ] is put for Colours seen by the Eye, and are the object of sight, as in the Original text of the following places, Numb. 11.7. Lev. 13.55. Prov. 23.31. Ezek. 1.4. and 8.2. and 10.9. So two Eyes are put for a double way, which give occasion to look upon both, Gen. 38.14, 21. Some say this is a proper name, some say 'tis two Fountains.

[ Affections ] and what bear Analogy with them, are put for their object, as [ Faith ] for the Doctrine which is received and believed by Faith, Acts 6.7. Gal. 1.23. Eph. 4.5. 1. Tim. 4.1. Tit. 1.13. Jude 3. Rev. 2, 13. See Gal. 3.23, 25.

[ Hope ] is put for God in whom we hope, and from whom we expect every good thing, Psal. 71.5. For thou art my hope O Lord, that is, in whom I hope, the support of my hope, and the God of my strength. See Jer. 14.8. Psal. 65.5.6. Jer. 17.7, 13. &c.

'It is put for the Messiah or Christ specially, Act. 28.20. For the Hope of Israel I am bound with this chain, that is, for the Messiah, who is hoped for and desired by Israel, or (which is the same thing) for the good hoped for from the Messiah, Act. 26.6, 7, 8. So Col. 1.27. and 1 Tim. 1.1. Christ is called our hope.

It is put for men, from whom we expect Good or confide in, as Esa. 20.5. They shall be ashamed of Ethiopia their hope, as verse 6. Likewise Hope is put for the thing hoped for, as Prov. 13.12. Hope deferred maketh the heart sick but when the desire cometh it is a Tree of Life, that is, the thing hoped for and desired, Rom. 8.24. Hope that is seen is not hope, that is, the thing hoped for, &c. Gal. 5.5. For we through the Spirit wait for the hope of Righteousness by Faith, that is, Eternal Life, promised to the just by Faith. So Tit. 2.13.

[ Love ] is put for the person or thing beloved, Jer. 2.33. Why trimest thou thy way to seek Love ? that is, that which thou lovest, Jer. 12.7. I have given the love of my Soul into the hand of her Enemies, that is, the people dearly beloved by me as the Chaldee renders it, Hos. 9.10. And their abominations were as their Love, that is, the Idols which they love.

[ Desire ] is put for the person or thing desired and loved, Ezek 24.16. Son of man, behold, I take away the desire of thine eyes from thee with a stroke, that is, thy desired and beloved wife, as verse •• 8. So verse 21. Behold I will profane my Sanctuary, the excellency of your strength, the desire of your Eyes, that is, that which you love and delight in, as verse 25. For that which the mind longs after is ascribed to the Eyes, as the lust of the Eyes is put, 1 John 2.16. This may give some light to that passage, Hag. 2.7. Where Christ is called the desire of all Nations — the sense that the Nations will extremely desire him, love him, embrace him and hope in him, that is, when they are converted to the Kingdom of Christ by the voice of the Gospel (to whom the Name Gentiles is ascribed, Rom. 11.13. and other places) The Term Desire is sometimes put for the Affection of Love, for to be desired, signifies to be loved and esteemed, (by a Metonymy of the effect for the Cause, for as much as love begets desire after the thing beloved, of which you have Examples. In Gen. 27.15. Psal. 19.10, 11. (with 119.126, 127.) Prov. 21.20. Cant. 5.6. Esa. 1.29. and 32.12. and 44.9. Jer. 3.19. Lam. 1.7, 10. and 2.4. Dan. 9.23. and 10.11, 19. Hosea 9.6. Amos 5.11. Zach. 7.14. &c.

[ Fear ] is put for God, who is feared, Gen. 31.42. The Fear of Isaac, that is, the God whom Isaac Feared and Worshiped. So verse 53. Junius and Tremellius think this phrase alludes to that Fear, by which God (as it were with a bridle) restrained Isaac from revoking or recalling that blessing he gave to Jacob, Chap. 27.35. &c.

Esa. 8, 13. Let him be your fear, and let him be your Dread, that is, let God be Feared and Dreaded by you.

Fear is put for the Evil feared, Psal. 53.5. They feared a fear, where no fear was, that is, they feared where there was no evil nor danger which is the object and cause of Fear, Prov. 1.26. I will mock when your fear cometh, that is, that which you fear and tremble at, as verse 27. When your Fear cometh as desolation, and your destruction cometh as a Whirlwind, when distress and anguish cometh upon you. See Prov. 3.25. &c. 2 Cor. 5.11. Knowing 〈 in non-Latin alphabet 〉 , the fear of the Lord, that is, the terrible judgment of the Lord.

[ An Action ] is put for its Object, Exod. 15.2. The Lord is my strength and praise, that is, the God whom I praise, and who is the scope or argument of my Song— the like we have, Psal. 118.14. expounded ver. 15, 16 Jer. 17.14. The Prophet calls the Lord his praise, that is, the Object of his praise and thanksgiving for his great goodness. See Deut 28.8. and 12.7. &c. 1 Sam. 1.27. And the Lord gave me my Petition, that is, the thing I asked. So Job 6.8. 2 Thess. 1.11. Heb. 11.13. Act. 1.4. Wait for the promise of the Father, that is, the Holy Spirit promised by the Father.

6. The Sign is put for the thing signified.

IN Nouns,] Gen. 49.10. The Scepter shall not depart from Judah, that is, the Royal Authority. So Esa. 14.5. Zach. 10.11. &c. A Throne is also put for Regal Authority, Psal. 89.4. And a Crown or Diadem, Psal. 89.39. Ezek. 21.26. &c. Unction is put for the Priesthood, Numb. 18.8. Altars for Divine Worship, 1 King 19.10. Psal. 23.4. Thy rod and thy staff comfort me, that is, thy Care and Love towards me; for a rod and staff were a sign of Pastoral Care and Office of the Shepherd to his Flock; this is withal an Anthropopathy, whereby God is represented as a Shepherd, and things relating to a Shepherd attributed to him, Psal. 140.8. Thou hast covered my head in the day of Arms (so the hebrew) that is, in the day of Battle and Adversities which Hostility brings, the signs and Instruments whereof are Arms, Psal. 44.6. For I will not trust in my Bow, neither shall my Sword save me, that is, my Military skill, Fortitude, Prudence or Stratagems, of which the Signs and Instruments of exercise were a Bow, and a Sword — to which the Divine strength and goodness is opposed, verse 7. But thou (O Lord) hast saved us from our Enemies.

So elsewhere a Sword is put for War and Hostile violence, Exod. 18.10. Esa. 1.10. and 2.4. 2 Sam. 12.10. Lam. 5.9. Ezek. 21.3, 4, 9. &c. In which there is also a Metonymy of the Organical or instrumental Cause, as before. See other Examples Psal. 144.11. and Matth. 10.34. &c.

Matth. 23.2. The Scribes and the Pharisees sit in Moses Chair. The Chair of Moses Metonymically denotes, the power of Teaching, Judging, and Ruling the People, of which it was a symbol; which things are expressed by the Name of Moses, who was instructed by God to Teach and Govern, and who •• xercised both by the Authority of God, and left the Rules in Writing for the posterity of the Jews to observe. The term ( to sit ) also aptly notes both; for the public teachers, for the most part sat, Matth. 26.55. Luke 4.20. John 8.2. Acts 22.3. The Judges, also sat in a Chair or Tribunal, Exod. 18.13. Judge. 5.10. Matth. 27.19. From whence (to sit) is put for Ruling and Judging, Psal. 29.9, 10. and 110.1. (See 1 Cor. 15.25.) 2 Thess. 2.4. And whereas the Priests, Scribes, and Pharisees sat in the seat or chair of Moses, and did conform to the way of teaching, and Government of the People according to the rule of the Divine Law given by Moses, Christ, ver. 3. Commands Obedience to them; but gives a caution to take heed of their Leaven, that is, their false Doctrines, and feigned Traditions, as Matth. 16.6, 12. For that did not belong to the seat of Moses, but to the seat of the scornful, or chair of Pestilence, as Jerome renders it, Psal. 1.1. the throne of Iniquity, Psal. 94.20. &c. Rom. 3, 30. and 15.8. Col. 3.11. The Jews are called the Circumcision because that was the sign whereby they were distinguished from other Nations; And the Gentiles are called the uncircumcision, because it distinguished them from the Jews, Gal. 2.7, 8. Eph. 2.11. Rom. 2.26, 27. and 3.30. •• all. 3.11. &c.

[ In Verbs ] Sometimes to hide signifies to protect and put in a safe place, sometimes to leave or depart from another, for hiding is a sign of both. Of the former we have examples. Job 5.21. Psal. 27.4, 5. and 31.20, 21. and 64.2, 3. &c. Where there is also an Anthropopathy, when the speech is of God. Of the later we have examples, Gen. 31.49. When we are hid one from another, (so the hebrew) that is, when we depart or are absent from one another, Deut. 22.1. Thou shalt not see thy Brothers Ox, or his Sheep go astray, and hide thyself from them, that is, thou shalt not go away and let them alone but bring them back. So Esa. 58.7.

[ To Sleep ] is put for to be secure, because sound and pleasant sleep is an evident sign of security, Psal. 3.5. and 4 8. [ Puffing ] is put for Contempt, for a slight puff of the Mouth denotes when a matter is despised as an inconsiderable thing, Psal. 10.5. and 12.5.

[ To kiss ] signifies Love, Obedience, Obsequiousness and Submissive Respect, of which in ancient times a kiss was a sign, as Gen. 41.40. 1 King 19.18. Psal. 2.12. To this some refer that phrase, Matth. 5.47. Heb. 11.13. 〈 in non-Latin alphabet 〉 os •• ulo salutare ; for 〈 in non-Latin alphabet 〉 , signifies to salute with kissing and embracing, and so is put for a receiving or embracing in Love, or Faith and Hope.

[ To Laugh ] is put for to be joyful, which is the sign of Laughter, Job 8.21. Psal. 126.1, 2. Gen. 21.6. Luke 6.21, 25. And to be secure Job 5.22. [ To Stand ] is put for to Minister, Ezek. 8.11. Zach. 3.1. For it is the sign of a Servant to stand. See Deut. 10.8. [ To Annoint ] signifies to make a King or chief Lord, Judge. 9.8. For Unction was in times past the Rite and Symbol of the Solemn Inaugurations of Kings as in many places of the Old Testament appears.

[In Conjunct Phrases,] To shut and open, none resisting signifies a full and free power of Administration, Esa. 22.22. To speak with a stiff-neck, signifies proudly to resist and Blaspheme God, Psal. 75.5. For an erected neck is the indication of a proud mind. To give cleanness of Teeth, signifies Famine, Amos 4.6. Because in Eating, something of the meat sticks in the Teeth; For where that uncleanness of Teeth is not found, it signifies that there was no meat eaten, or a defect of Aliment. To lift up the Eyes, signifies Worship and Adoration, Psal. 121.1. and 123.1. Ezek. 18.6. For whom we Reverence and Worship, we attentively behold. To lift up the Head, signifies an erection of mind, animosity, and joy as Judge. 8.28. Psal. 83. 1, 2. Luke 21.28. &c.

The face waxing pale denotes fear, for shame causes one to blush, and then for fear the blood retires from the outward parts to the heart, as Esa, 29.22. Jacob shall not now be ashamed, neither shall his face now wax pale. See Job 9.24. To have a whores forehead notes impudence, for the indications of that appear in the face as well as modesty and bashfulness, Jer. 3.3.

To bow the Knee, signifies Subjection and Obedience, or Divine Worship, Esa. 45.23. Phil. 2.10. Eph. 3.14. Of which genuflexion is a sign. To give the hand sometimes notes voluntary subjection as 1 Chron. 29.24. 2 Chron. 30.8. Where the hebrew signifies to give the hand, as in the margent of our Bibles. Sometimes it notes begging and imploring, as Lam. 5.6. Sometimes Confederacy, as Jer. 50.15. She (that is Babylon) hath given her hand — that is, she hath confederated with Cresus King of the Medes and Persians, as Herodotus, lib. 1. says. See Ezek. 17.18. Levite. 6.2. with Gal. 2.9. Job 17.2. To put the hand upon the head, signifies Greif, Calamity, and Sadness, Jer. 2.37. That being a sign of it, as 2 Sam. 13.19. To put a hand upon the mouth, signifies silence, or that one cannot Answer, Job 40.33. Micah 7.16. &c. See other examples, 2 Kings 3.11. Exod. 28 41. and 29.9. and 32.29. Num. 3.3. Jud. 17.12.

To lift up the hand, is put for swearing, Exod. 6.8. (so the hebrew) Psal. 106.25, 26. and elsewhere, because such as swore lifted up their hands towards Heaven, as Virgil says 12 Ene •• d.

Sometimes it signifies to pray, as Psal. 28.1, 2. Psal. 68.31, 32. Psal. 141.2▪ 1 Tim. 2.8. And to bless, Psal. 134. For by that Ceremony they used to bless of Old. Also to indicate or give notice, Esa. 49.22.

To this may be referred where Eating and Drinking is put for Health and Life, as Exod. 24.11. See Gen. 16.13. Psal. 2.3. Let us break their bands asunder, and cast their Cords from us, that is, let us remove this troublesome servitude, which by Bonds and Cords as by certain signs is noted. See Psal. 46.9. He breaketh the bow and cutteth the spear in sunder, he burneth the Chariot in the fire, verse 10. Be still and know that I am God, that is, he puts an end to Wars, and tameth the Enemy, of which ( viz. Hostility) these things were dismal signs. See Psal. 58.10. and 69.11. See Job 16.15. Psal. 35.12. Joel 1.3. Amos 8, 10. &c.

Esa. 2.4. And they shall beat their Swords into pl •• w shares, and their Spears into Scyths, or pruning hooks; that is, there will be a Constant Peace, of which there is not a more certain sign then when Arms are turned into rustical or Country instruments which are useful in the time of Peace. And because the Prophet speaks of a spiritual peace in the time of the Messiah, here is also a metaphorical Allegory.

Esa. 49.23. They shall bow down to thee with their face toward the Earth, and lick up the dust of thy Feet, that is, they will give thee Honor and Reverence, for the sake of Christ thy head, who dwells in thee: For this speech is of the New Testament Church. See Psal. 72.8, 9. &c. Jer. 31.19. After I was instructed I smote upon my thigh, that is, after my sin was shewn unto me I was affected with grief of mind. For smiting the thigh was an indication of grief as Homer Iliad. Π says of Achilles, that 〈 in non-Latin alphabet 〉 , when he had smote his Thighs he had spoke to Patroclus, Odyss. 5. He cries out O miserable, and struck his Thighs, &c. Lam. 2.10.

Lam. 2.10. The Elders of the Daughter of Zion sit upon the ground and keep silence, they have cast up dust upon their Heads, they have girt themselves with Sackcloath, the Virgins of Jerusalem hang down their Heads to the ground — By these signs a most extreme grief is described. Jon. 4.11. That cannot discern between their right hand and their left hand, that is, that are not come to the years or Age of discretion. The signs and effects of reason and Judgment are said to be wanting, yea, even Judgment itself and the use of Reason, and convenient Age for the Exercise of it.

[ In entire Speech. ] Hither may be referred that Custom of speaking in Sacred Scripture, whereby in Commands or Promises such things are put, which men were wont to do, and are only the signs of those things which are intended and understood by that speech, as when the Prophet Elisha Commands Gehazi his Servant, 2 Kings 4.29. And Christ his Disciples, Luke 10.4. To salute no man by the way, by which is intimated that they were with all expedition and dispatch to do their errands and to avoid all interruptions by the way. For it is a sign of great hast among men if they are so intent upon the end of their Journey or business, that they take no notice of anybody they meet so as to salute him or discourse with him. Otherwise mild, courteous, and civil salutations are reckoned amongst Christian Duties, &c.

Jer. 9.17. Thus saith the Lord of Hosts, consider ye, and call for the Mourning Women, that they may come, and send for cunning Women, that they may come, and ver. 18. And let them make hast, and take up a wailing for us, &c. The Lord does not approve of the dissembled wailing-women in mourning at Funerals, but speaks according to the vulgar custom, denoting by this, and informing the People of the bitterness of the present Calamities. See Amos 5.16. &c. — Jer. 10.17. Gather up thy wares out of the Land, O Inhabitant of the Fortress, that is, bundle and bind up your precious things together, as verse 9. The sense is, that they were not to remain there but to be led into Captivity, as chap. 18. where the reason of this Judgment is to be read at large. For they that are in a Garrison, and doubt its strength do convey their precious things to places of more security. This also may be an Irony, as if the Lord had said, ye cannot effectually bring to pass anything to free you and yours. We have the like place, Jer. 46.19. &c. — By destroying the Weapons, Ezek 39.9, 10. The certainty of the promised victory, and the peace that would ensue is denoted, as Esa. 2.4.

Matth 24.20. But pray ye that your flight be not in the Winter nor on the Sabbath day. The Disciples are commanded, with respect to the dreadfulness and peril of the siege of Jerusalem, to do those things which belonged to the Jews, who though that it was not lawful for them on the Sabbath to go above 1000 greater (or 2000 lesser) paces; And therefore they ought to pray, that they may not be necessitated to fly on the Sabbath because the accustomed Sabbath days Journey would not be enough to convey them beyond the danger, of the Roman Soldiers. And by this the greivousness of the Calamity is indicated.

Luke 22.36. Then said he (that is Christ) unto them, But now he that hath a purse, let him take it, and likewise his scrip: And he that hath no Sword let him sell his garment, and buy one. By this speech is signified, that to that quiet and comfortable way of living, which the Apostles had hitherto enjoyed in the School of Christ, should immediately succeed a most grievous persecution, even to be begun that very night, and that the Enemy with Swords and Clubs were at hand, so that such as confide in an Arm of Flesh, and would consult (as men) about the security of themselves and theirs, could have no better way, then to dispose of all, even to their very Coats, and provide themselves with Military defences to resist the Enemies violence. By this sign therefore, the thing signified is to be understood; For Christ does not require, that his Apostles should buy Swords and defend themselves, but by the necessity of a Sword, he symbolically insinuates or intimates the greivousness of that danger, which threatens them from the Enemy. So says Theophylact, and Enthymius upon the place. The Apostles understood these words of Christ properly and therefore say, verse 38. Lord here are two Swords, to whom he said, it is enough. By which answer he modestly and tacitly reprehends the absurdity of his Disciples, as if he had said, I perceive you do not apprehend the meaning of my Parabolical speech, therefore it is enough to have admonished you thus much, your experience and the fulfilling of my prediction will supply the place of an exposition, when in a little time a Military Host shall invade, to repel which a hundred Swords shall not be enough. See Brenz and Erasmus upon the place.

7. A Name is put For the Person or Thing.

THE Name of God is put for God himself, Deut. 28.58. That thou mayst fear this glorious and fearful Name (viz. the Lord thy God. Psal. 20.1. The Name of the God of Jacob defend thee, that is, the God of Jacob. So Psal. 115.1. Esa. 30.27. Micah 5.4. and frequently elsewhere, &c. John 3.18. Because he hath not believed in the Name of the only begotten Son of God, that is Son of God himself. So John 17.6. Acts 3.16. and 10.43. 1 John 2.12. &c.

[ Name ] Is put for Man, Acts 1.15. The number of the Names together, were about one hundred and twenty, that is, so many men. So Rev. 3.4. and 11.13. Erasmus says, the reason of this speech is, that when men are numbered, their Names are called over.

Name is put for Son, or posterity, because they are called by the Name or Sirname of their Ancestors, Deut. 25.7. 1 Sam. 24.22. 2 Sam. 14.7. &c.

Name, is put for the thing itself, Acts 4.12. For there is none other Name under Heaven given unto men whereby we must be saved, that is, there is no other way or means of Salvation but by Christ. Eph. 1.21. Every Name that is Named, that is, everything in Nature. It Notes also Dignity or Eminence, Phil. 2.9. Wherefore God also hath highly exalted him, and given him a Name which is above every Name, &c.

Antiphrasis, of Words singly or by themselves considered.

SOmetimes one and the same Word has contrary significations, as 〈 in non-Latin alphabet 〉 Barak which properly signifies to bless, as Gen. 12.3. and 24.35. 2 Sam. 8.10. Psal. 34, 1. and many other places, is used in a contrary sense by an Antiphrasis, as 1 Kings 21.10. Set two men before him, Sons of Belial, to bear witness against him, saying thou didst bless God and the King, which Pagninus, the Chaldee. Paraph. and our Version do render, thou didst Curse or Blaspheme God and the King. So v. 13. where the Execution of this Wicked Jezebels command is described. Job 1.5. Peradventure my Sons have sinned and blessed God in their Hearts, (which Pagninus renders, have cursed.) And the Chaldee. that they have provoked or stirred him to Anger. Upon which place Vatablus says, that the ancients did so abhor blasphemy, that they durst not even Name it, Chap. 1.11. and 2.5. If he will not bless thee to thy face, Pagninus says Curse thee, &c. (the Chaldee. provoke thee, &c. ) After the same manner they expound the words of Jobs Wife, Job 2.9. Dost thou still retain thine integrity, bless (Pagninus says curse) God and Die, of these words some make a good construction, affirming that she gave her husband good Counsel, to this sense; what dost thou still stand upon terms with God, wilt thou not humble thyself and desist from the conceits and imaginations of thine own integrity, since these grievous and sudden afflictions are sent for your your sins from an angry God, therefore rather bless him, that is, pray to him, and in humility seek his face (for so to bless signifies to pray, or make supplication) and beg him to release thee of this miserable Life, since 'tis better for thee to die once, then to die daily.

Beza and others say, that it is not likely that the Governess of such a Holy Family as Job's, and the Wife and Companion of so good a man, should be so impudently wicked as to give that abominable advice to her Husband, as either to Curse God, or destroy himself. Her error (say they) was she judged him Wicked, because thus smitten, and that he trusted upon his own integrity, &c.

But others with greater probability judge this Counsel to be very wicked, for he reproves her for it plainly — Thou speakest as one of the foolish Women speaketh, and certainly Job would never have said so, if her speech had only imported an humble preparation for his approaching Death— It was rather a speaking the Devils mind, to bid him Curse God and Dye, viz. [Curse God] that the Magistrate taking notice of it thou mayst be cut off by the Sword of Justice, for Blasphemers were sentenced to Death without mercy by the Law of Moses, and it is not improbable that the light of Nature might carry those Nations to as high and severe a Revenge against that highest Sin — [ And Die ] that is, die by thine hand, or destroy thyself, &c. So that the Word must of necessity be understood to Curse by an Antiphrasis ; as the same Word is used by the Devil, Job 1.11. He will Curse thee to thy Face. The Word that signifies (to be effected or accomplished) Prov. 13.19. denotes [to be interrupted or broken] Dan. 2.1. and I Daniel was refreshed, Dan. 8.27. But Pagninus and our Translation render it, I fainted, for it follows, I was sick. It also signifies to shine, Job 29.3. and 31.26. Esa. 13.10. Also to praise or celebrate, Psal. 117.1. Esa. 64.11. &c. And by an Antiphrasis to be inglorious or fools, Psal. 75.4. Job 12.17. Esa. 44.25. &c.

The Word that signifies Benignity, Mercy, and Gratitude, Deut. 5.10. Jud. 8.35. 2 Sam. 9.1. Psal. 141.4, 5. By an Antiphrasis signifies the quite contrary, Lev. 20.17. Prov. 14.34.

The word which signifies to possess an Inheritance, Gen. 15.3. Deut. 2.24.31. 1 Kings 21.15. Esa. 14.21. signifies to be destroyed or thrown out of Possession, Deut. 2.21.22. Judge. 14.15. Josh. 8.7. and 23.5.

The Word that signifies inconstancy, Levity, and Folly, Psal. 85.8. Prov. 9.13. Eccl. 7.26. By this figure signifies Constancy, Confidence, and Hope, as Job 31.24. Psal. 78.7. Prov. 3.26.

〈 in non-Latin alphabet 〉 Nephesh, which signifies the Soul, Gen. 1.30. &c. (and Synecdochically the Person itself, Gen. 2.7. and 17.14. Psal. 11.1. And more generally an animate Body or a living Creature, Gen. 1.24. &c.) by an Antiphrasis signifies a Carkass, or a Lifeless Body, Lev. 19.28. So 21.1. and 22.4. Numb. 6.11. and 5.2. Hag. 2.14. To this signification some Referre, Psal. 16.10. Thou shalt not leave my Soul in the Grave, that is, my Body.

The Word which signifies to be sanctified or made Holy, Exod. 29.37.43. &c. signifies also be defiled, Deut. 2 •• ▪9. Esa. 65.5. 〈 in non-Latin alphabet 〉 Rephaim, Giants, signifies sound and strong Persons, Gen. 14.5. Deut. 2.11. and by Antiphrasis men dead, or that no medicine can cure (from 〈 in non-Latin alphabet 〉 Sanavit, he hath cured) Psal. 88.10. Esa. 26.14, 19. Prov. 21.16. &c. To this may be referred the word 〈 in non-Latin alphabet 〉 ▪ which signifies a virtue as benediction, praise, a free gift, &c. Rom. 15.29. 2 Cor. 9.5, 6. Eph. 1.3. Heb. 6.7. Jam. 3.10. Rev. 5.12, 13 and 7.12. &c. And also a Vice, as an Hypocritical Conformity or dissembling praise in order to deceive, as Rom. 16.18. Several other examples occur, as of Words which have one signification in the root or primitive, and another in the Derivative, some which signify one thing in one Conjugation, and a different in another, which for brevity sake are left to the observation of the Learned, as Esa. 40. with Numb. 3.22. Job 22.25. Psal. 95.3, 4. Gen. 38.21. Deut. 23.17. Job. 36.14. 1 Kings 14.24, and 15.11. 2 Kings 23.4, 5, 6, 7. &c. Josh. 17.15, 18. Psal. 119.40. With Amos 6.8. &c.

An Irony of Words in a Sentence.

IN a speech of God and Christ ] a thing is said or Commanded, which must be understood in a contrary sense, that the literal meaning may be found, as Gen. 3.22. And the Lord God said, Behold the man is become as one of us ; that is, he is no ways like us, but rather to be abominated for his sin, it alludes also to the Devils words, ver. 5. Ye shall be as God's knowing good and Evil. Gesner upon the place says, Deus ejusmodi Ironia & indignatione mendacium Diaboli & Ambitionem Adami execratur, &c. that is, God uses this Irony by way of execration of the Devils Lye and Adams Ambition, and aptly inculcates the foulness of his sin, that he may learn to beware ever after. Ambrose. de Elia & Jejun. cap. 4. Irridens Deus non approbans haec dicit, that God spoke these words by way of Derision not Approbation — Thou thoughtest thou shouldst be like us, but because thou wouldst be what thou wert not, thou art fallen from what thou hast been, so thy Ambition to aspire beyond thyself has thrown thee beneath thyself.

Deut. 32.37, 38. Where are their God's, their Rock in whom they trusted, which did eat of the fat of their sacrifices, and drank the Wine of their Drink offerings, let them rise up and help you now and be your protection, as also Judge. 10.14. Go and cry unto the God's ye have chosen, let them deliver you in the time of your tribulation. Jehovah in these Words does sharply chide the Rebellious Israelites, and illustrates the impiety and blindness of their Idolatries, who had hitherto Worshipped such things as God's, which now in their extremity were not able to deliver them from Evil or Desolation.

Job 38.5. Who hath laid the measures of the Earth, if thou knowest &c. God speaks these words to Job. as if he had said, you cannot reach to so extraordinary a pitch of knowledge, as to know how God laid the Foundations of the Earth, and made all things of nothing, verse 20. that thou shouldst take it (viz. the way where Light and Darkness dwell, as verse 19.) at the bound thereof, and that thou shouldst know the way to the Paths thereof — This is an Ironical concession, resulting from the words of the 3 verse, I will ask thee, and thou shalt make me know, &c.

Esa. 17.3. The Fortress also shall cease from Ephraim, and the Kingdom from Damascus, and the Remnant of Syria: They shall be as the Glory of the Children of Israel. Jerome in his Comment▪ says that Glory is by an Irony here put for Ignominy and Disgrace.

Esa. 29.1. Add ye year to year, let them kill Sacrifices, upon which Luther says, that the Prophet mocks them, as if he had said, go to, proceed in your Sacrifices stoutly, it shall happen, that you together with your Sacrifices shall perish, See more examples, Esa. 57.12. Jer. 7.21. —11.15. —12.7. —22.20. 2 King 24.7. Jer. 22.23. —'It is said Ezek. 20.39. O House of Israel, thus saith the Lord God, serve ye everyone his Idols, and hereafter also, if ye will not hearken unto me — Here is an Ironical abdication or casting, wherein tacitly they are invited to the quite contrary, viz. True Piety and the Worship of God Ezek. 28.3. Behold thou art wiser then Daniel: there is no secret that they can hide from thee — this is an Ironical Hyperbole, by which the Prince of Tyrus is checked. For Daniel at that time was accounted the wisest of men, because of the most excellent gifts that God gave him, so that it grew to a Proverb, &c. So that it is only spoken with respect to the opinion or esteem that King had of himself, which by this Irony is reproved. In Amos 4.4, 5. is an Ironical and Sarcastick exhortation, as appears by the conclusion verse 12. where they are advised to prepare to meet their God — 〈◊〉 alludes to the Law of God, Deut. 14.28. of Tythes: And Lev. 7.13. The •••• ring of Leavened Bread, which the Israelites in their impure Worship of Idols 〈◊〉 imitate, &c. See Nah. 3.14. Draw the Waters, for the siege, Fortifie thy strong holds: Go into Clay, and tread the Morta •• , make strong the Brick kiln — An Ironical exhortation to the Enemy, intimating that whatever they attempted to secure themselves would be in vain, Zach. 11.13. A Goodly price that I was prized at of them, &c. This was an Ironical speech of Christ concerning the price for which Judas sold him.

Matth. 26.45. Christ Commands his Disciples to sleep on, and take their rest, when he means the Contrary, it being then rather a time of Watchfulness, because he was then to be betrayed, and it was therefore a more seasonable time to learn more heavenly instruction before his leaving them, Matth. 26.50. And Jesus said unto him, Friend wherefore art thou come? This is an Irony, for he was his Treacherous Enemy.

Mark. 7.9. Full well ye reject (or make void) the Commandment of God, that is, very wickedly. See more Luke 11.41. John 3.10. John 7.28. with 8.14.

[ In the speech of Saints, ] there are Ironies, as David's speech to Abner, Art thou not a man? (we translate it valiant man) and who is like to thee in Israel? wherefore then hast thou not kept thy Lord the King ? &c. His meaning is that he behaved himself cowardly and basely in not preserving the King as he ought— 1 King 18.27. Elijah mocked Baals Prophets, bidding them Cry aloud, because their God may possibly be talking, pursuing, journeying or sle •• ping, and so should be awaked ; this is a most clear and evident Irony, as if he had said, that he is neither a God, nor Living, nor capable of operation. The like Irony we read 1 King. 22.15. Where Micaiah bids Ahab go and prosper, &c. Although he knew, that he should not prosper. So 2 Kings 8.10. Go say unto him, thou mayst certainly recover, howbeit the Lord hath shown me, that he shall surely die, this is an Irony to delude an impious King, that was Enemy to the People of God.

Job 12.2. No doubt but ye are the People, and wisdom shall die with you, this is a sarcastick Irony, as if he had said, ye take upon you to be the wisemen, in comparison of whom, I am as a wild Asses Colt, Job. 11.12. And think when you die, Wisdom must depart with you. Job 26.2, 3. How hast thou helped him that is without power? How savest thou the Arm that hath no strength? How hast thou counseled him that hath no wisdom? And how hast thou plentifully declared the thing as it is? This is an Ironical confutation. As if he had said, your sayings are most comfortable and excellent! As they seem to you, when you have to do with an infirm, abject, and ignorant person — The meaning is, that they are of no effect to judge, preserve, counsel, or teach me, Psal. 60.9. Philistia Triumph thou over me — This is an Ironical Apostrophe, whereby David checks the insolence of the old Philistines who for a long time vexed the Israelites.

Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart clear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine Eyes, &c. Which is an Ironical concession, to the young man, that gives himself a loose liberty to follow his sinful pleasure in his young years, and in a haughty pride and confidence slights God and good things, neglecting his soul for sensuality and (an imaginary) Earthly felicity; but his check and correction follows— But know thou, that for all these things God will bring thee to Judgment.

Esa. 2.10. Enter into some Rock, and hide thee in the Dust, for fear of the Lord, and for the glory of his Majesty. This is spoken by way of sarcasm, as if he had said; fly from God, and his incensed face, or terrible hand if thou canst, but 'tis no purpose, as the following verses show. So Esa. 8.9, 10. see Esa. 21.5. compared with Dan. 5. — Jer. 8.14. and 4.9.15. and 46.9, 11. where there are sarcasms against the King of Egypt and his Host, that were puffed up for the Conquest of Josiah — The like Jer. 51.8.11. about Babylon's fall — See Lam. 4.21. Mal. 1.9. 1 Cor. 4.8.

2 Cor. 10.12. For we dare not make ourselves of the Number or compare ourselves with some that commend themselves, &c. The Apostle speaks Ironically, checking the false Apostles, who had such magnificent thoughts, (and gloried so much) of themselves, as if he were nothing to them— The like Irony he uses to the conceited Corinthians, 1 Cor. 11.19. For ye suffer fools gladly, seeing ye yourselves are wise, Upon which Aretius says — this speech is a sharp Irony, as if he had said, it becomes such principal persons as you are to esteem those fools who speak truth, 2 Cor. 12 13. What is it whererein ye were inferior to other Churches, except it be that I myself was not burdensome to you? Forgive me this wrong. He calls that Ironically a wrong, which indeed was none at all; but rather an instance of Innocency.

[ Moreover, ] to an Irony are referred,

(1) Some things spoken feignedly, and 〈 in non-Latin alphabet 〉 , or uttered by way of trial, as Gen. 19.2. Where the Angels say to Lot who invited them, Nay but we will abide in the street all night, whereas they were to tarry with Lot, and preserve him and his family from the Conflagration of Sodom, as by the thing itself and the event, as also from the Angels words, ver. 12, 13. is manifest. — Gen. 22.2. And he said, (that is, God, to Abraham), take n •• w thy Son, thine only Son Isaac, wh •• m thou lovest, and get thee in •• o Land of Moriah, and offer him there for a Burnt-offering upon one of the Mountains, which •• will show thee. That this was only by way of trial appears by the first verse, and the event; this passage was intended •• or a good end, as well with respect to God, who requires obedience and a perfect resignation of man, altho •• gh his precepts may seem absurd to our Reason, as also with respect to Abraham and his son Isaac, who became examples of Faith, Submission, and Con •• tancy to God's Will, without scruple, questions or murmuring: Besides there is respect had to the Messiah, whose Passion, Death, and Resurrection is prefigured in this Mystical Type.

Matth. 15.24, 25, 26. I am not sent but to the lost sheep of the house of Israel — It is not lawful to give the Children's bread to Dogs — That this speech was also by way of trial of the Woman's Faith, appears by the event, and the Elogy which Christ give her ( ver. 28. O Woman great is thy Faith. ) The mind differs from the speech — he seems externally to segregate or distingush her from the Sheep, and at the same instant occulty cherishes and Comforts her as his. He compares her to a Dog, but places her at the same time at the Children's Table. This passage intimates the good and Salvation of the Woman and all Believers, for we are hereby eminently informed by way of sweet consolation of the certainty of Divine help, though it be for a while delayed in Crosses and Calamities, as appears by that trying silence of Christ, ver. 23. viz. But he answered her not a word, upon which Ch •• ysostom says, the Lord knew that here was a hidden Jewel, which he would not conceal from us, but delay •• d his answer, that the Woman's sedulity or diligence may become an example, and Doctrine to posterity, &c.

2. Some things are dissembling and Hypocritically spoken (and sometimes with a bitter Sarcasm ) which are true in themselves, but not conformable to the mind of the speaker, as Gen. 37.19 Josephs Brethren said one to another, behold this master of Dreams cometh, &c. Such indeed Joseph was, for verse 5. he gave information of things to come, and had the gift of interpreting others Dreams, as chapters 40. and 41. But his Brethren did not so repute him, but call him so in a way of Mockery and Derision.

2 Sam. 6.20. Michael said to David her husband. How glorious was the King of Israel today, &c. David was truly glorious in that sacred gesture and Art, as he himself says, ver. 21, 22. but to her it seemed to be lightness and scurrility, void of Royal gravity, for 'tis said, ver. 16. That she despised him in her heart, Psal. 22.8. He trusted in the Lord that he would deliver him, let him deliver him, seeing he delighted in him. These things were most true in themselves, but in the opinion of those mockers false, who by this bitter Sarcasm denied Christ hanging on the Cross, as Matth. 27.43. See Esa. 5.19.

Matth. 22.16. The Disciples of the Pharisees being sent to Christ say, Master we know that thou art true, and teachest the way of God in Truth, neither carest thou for any man: For thou regardest not the person of Men — These words were true of our Savior Christ, but not conformable to the mind of the Pharisees, who spoke by way of snare and Irony, as Luke 20.20. appears. See Matth. 27.29, 40, 42, 43. Mark 15.29. &c.

3. Some things manifestly false, and spoken with an intention to deceive, by such as knew it to be otherwise, are set forth by way of history and Narration, as Gen. 3.4. And the Serpent (that is the Devil in the Serpent) said unto the Woman, ye shall not surely die, for (ver. 5.) God doth know, that in the Day ye eat thereof, then your eyes shall be opened, and ye shall be as God's, knowing good and evil. — This the Father of lies knew to be quite otherwise, but would by that falsehood circumvent and deceive Eve. By the opening of their Eyes, which he by a fallacy Promises is intimated the accuteness of the mind and understanding, in comparison of which the former concreated Wisdom may seem to be blindness— Thus the deceiver plays his game to the destruction of Adam and his Posterity, had not immense Grace stepped in to prevent it.

Matth. 2.8. Herod says to the Wisemen— Go and search diligently for the young Child, and when ye have found him, bring me word again, that I may come and Worship •• im also — His intention was to destroy the Child Jesus, which, by the inhumane and execrable Massacre of the Children afterwards, is evident, but by this Irony and Hypocrisy, he would delude the Wise men.

Lastly, There are some things where there seems to be an Irony, but when the thing is more exactly considered, there is none, is Jer. 4.16. The Watchers (or keepers) come from a far Country, &c. Some think that by a Watchman, or Keepers (by an Antiphrasis or Irony, ) we are to understand destroyers. But in Truth the Babylonians are to be understood, who for their own safety and profit were watchers, lying in wait about the Fields, lest anything should escape away, or get from them, as hunters who watch every place of egress out of a Wood, lest the Beasts they hunt, should escape into the open Fields, as verse 17.

Ezek. 3.24. Then the Spirit entered into me, and set me upon my feet, and spake unto me, and said unto me, go shut thyself within thine house. Junius and Tremel •• ius allege, that these and the following words are to be understood by an Irony ; as if he had said, is it a Prophets office to hide himself, when I bid him go forth — There are others which say, that it was spoke by way of Sarcasm and indignation— paraphrasing thus; if thou art resolved to disobey my Command, go into thine own House, and experience what it is to contend with me —such Sarcasms are found, Judge. 10.14. Esa. 50.11. But the truth is, that, because God had sufficiently instructed the Prophet by his Spirit, and gave him courage to publish his Will, and because we do not read that this Prophet used any Tergiversation or shuffling to avoid the work appointed him (as we read of Moses, Exod. 3.11. and 4.10, 13. Of Jeremy Chap. 1.6. and 20.9. Of Jonas, Chap. 1.3.) the best way is to interpret these words properly as they sound, viz. that it is a serious Command of God, that he should shut himself in his House, and dispatch his Prophetical Actions mentioned chap. 4. (see also chap. 8.1.) to which belongs, what is added of the binding of men (as it were with Cords) by Angels at the Command of God, as verse 25. For God uses these ministering Spirits in his Government of men; and that which is spoken chap. 4. belongs to these, is evident by the 8th. verse of that chapter, &c.

Matth. 4.3. The Tempter says to Jesus, if thou be •• st the Son of God, command that these Stones may be made Bread. In which Words Theophylact says, there is an Irony, as if he had said, neither art thou the Son of God, neither canst thou do this. But more truly it is to be interpreted a Diabolical fraud, for Trial of a thing by him not certainly known, as D. Chemnitz. In his Evangelical Harmony says, cap. 19. viz.

John 18.38. Pilate said unto him, what is Truth ? In which words some say there is an Irony. But in exact speaking (of this Trope) there appears to be no repugnancy betwixt the words, and the mind of the speaker, but rather a supine or careless contempt and disdain of truth in the Heart of Pilate, who argues by way of diminution ( 〈 in non-Latin alphabet 〉 ) or slight the matter, as if he had said, if there be a dispute betwixt the Jews and thee, about the Truth of Religion, I do not Judge it of that weight, as to lose my time to hear your altercations (or frivolous contentions) &c.

John 14.14. And he (Pilate) saith, unto the Jews, Behold your King, which is taken as Ironically spoken, by many — as if he had mocked the Jews, then accusing so abject, low, and contemptible a man, that would aspire at the Government, and threaten the Monarchy of the Caesar's. But it is more proper to say, that Pilate had respect to the public acclamation of the People four days before (when they saluted Jesus as their King,) Luk. 19.38. John 12.12, 13. In this sense they are the Words of the Excellent D. Gerhard Jam olim, expectatis Regem vobis promissum, &c. For some time past you have expected your promised King, but so soon as he appears do you wish him dead? Consult your own honor, and let it not be said that you furiously persecuted him, to whom you have given Royal Honor. Caesar does not fear this King; do you rather pity him, and give over your thoughts of Crucifying him. If he be really your King, why, with so great fury do you, design him for such heavy punishment, whom you ought rather to defend? But if he hath falsely boasted himself to be a King, dismiss him with stripes, which (for his temerity) will be enough to the sufferer. So therefore by a secret instinct of God, Pilate confesses Jesus to be a King, even before his crucifixion, as he afterwards attributed a Royal Name and Honor to him in the inscription upon the Cross, that we may understand that he therefore died, because he is our King, and that the Goverment is upon his Shoulders, Esa. 9.6. &c.

Acts 23.5. Then said Paul I wist not Brethren, that he was the High Priest, upon which words we will transcribe the paraphrase of the learned Rivet. I know there are many who assert that the Apostle spoke this by an Irony, because when he lived among the Pharisees, and being himself a Pharisee, although the person should be unknown to him, yet by the manner of that Courts sitting, he could not but Judge who among them was Cheif or High Priest, having said ver. 3. That he sat to Judge him after the Law. But to me it seems more probable, that Paul, hearing a voice from some of those that sat to Judge (for the Priests and all the Counsel came, as Acts 22.30.) and not knowing from whom it came, spoke so. He judged it not to come therefore from the High Priest, because so hasty and rash a signification of offense did not become his Office and Authority, nor was such a speech of (at least dissembled) Sanctity like to proceed from him. It is therefore plain that this Council was not convened in the accustomed place, where the Judicatory order and debates was defined or assigned to be according to every ones dignity and merit, but near the Tower, whither they were called from the Tribunal where Paul was, which is indicated in the 30 ver. of the preceding chapter. —And he Commanded the Cheif Priest and all their Council to appear (in the Greek it is 〈 in non-Latin alphabet 〉 , to come) Paul therefore hearing a voice from that Company, denounces God's punishment to the speaker; for all they that came with the High Priest sat to Judge. See also Fr. Junius paral. 1.98. &c.

1 Cor. 6.4. If then ye have Judgment (or Judicatories) of things pertaining to this Life, set them to Judge who are least esteemed in the Church — Some say that these Words are an Irony, because Paul says verse 5. I speak to your shame (or blushing) But it is more probable that the Apostle spoke seriously— Erasmus upon the place says, The Apostle speaks thus, because he would not have Christians to contend before the wicked, but that they should rather choose the meanest Christian as an arbitrator of their Cause, then wrangle before those Tribunals. Aretius upon the place, says, The Apostle delivers his mind about what they should do, for they allege thus, you prohibit us to try our controversies before the Heathen Tribunals, but where shall we have a competent and capable Judge? The Church not only wants a Magistracy, but also Persons fit to determine and compose such differences as ours. The Apostle answers, that the latter is untrue because the meanest Christian in these matters have a right of equality with the greatest. The dignity of the Church is great, for Paul judges the meanest worthy of the Office of being Judges, rather then appeal to a Heathen Judge, What shall we not therefore hope from Superiors? But that phrase ver. 5. 〈 in non-Latin alphabet 〉 , ( I speak it to your shame ) is thus well expounded by Aretius. This is a new Argument taken from public shame, for to wrangle or go to Law, before a Pagan Judge, was no less then to bring a scandal upon the Church: Therefore there is a caution given against that, and because brought occasion of shame upon the Church, therefore the Apostle says deservedly, I speak it to your shame, &c.

The Parts and Members of a Man attributed to God.

A Soul is attributed to God, by which his Life, Essence, and Will, and therefore God himself, is understood: For as man lives and operates by the Soul, so God in himself is Essential Life, and a most pure act — My Soul shall not abhor you, Lev. 26.11. The wicked his Soul hateth, Psal. 11.5. See Esa. 1. •• 4. and 42. 1. Jer. 5.9.29. Matth. 12.8. Heb. 10.38. Hence the Lord is said to swear by his Soul, Jer. 51.14. Amos 6.8. that is, by himself, as our Translation renders, it and agreeable to Esa. 45.23. Jer. 22.5. Heb. 6.13. Where it is expounded.

[ A Body ] by reason of his incorporeal Essence is nowhere attributed to God, but 'tis ascribed to our Savior Christ in a twofold respect.

1. As opposed to the Shadows, Figures and Types in the Old Testament, the Truth, Complement or Fulfilling of the things prefigured by these Shadows, being held forth in him, Col. 2.17. Which are a shadow of things to come, but the Body is of Christ, that is, the Truth and Complement is in Christ. And Col. 2.9. It is said that in him dwelleth all the fullness of the Godhead 〈 in non-Latin alphabet 〉 Bodily, that is, most really, perfectly, and solidly, not in a Typical or shadowy manner, as God manifested himself in the Old Testament.

2. The Church is called the Body of Christ, Eph. 1.22, 23. And (God) gave him to be the Head over all things to the Church, which is his body, the fullness of him that filleth all in all. It is called his Body, because he Rules it, giving Sense, Life and Spiritual motion to it, as a man's head does to his body. It is called his fullness, because (though Christ is absolutely perfect in himself, and has no need of us) his Love is so great to his Church, that he will not be without it, anymore then a head would be willing to want his members. Father, I will that they also whom thou hast given me, be with me where I am, &c. John 17.24. Eph. 4.12, 15, 16. So much for Christ's Mystical Body. As for the human Body of our Lord, it being really and not metaphorically such, it concerns not this place.

God is called the [Head] of Christ. 1 Cor. 11.3.

• (1.) With respect to his human Nature, for in that sense Christ's says the Father is greater then he, John 14.28.

• (2.) With respect to his Office as Mediator and Redeemer, for all the actions of Christ were done by the Will, Order, and Commission of the Deity.

  The Apostle by the figure Climax, or a certain Gradation in the same text calls Christ the head of the Man, because he chose that Sex, when he took human Nature upon him, so becoming the first •• born among many Brethren, Rom 8.29. He also calls man the Head of the Woman, because of the preeminence of Sex, and being ordered her Lord and Superior. In these places the Word is Metaphorical, in respect of eminency, because the head in the natural body is seated highest, excelling the whole body in dignity of sense and reason.

• (3.) In respect of Rule and Government, the natural body being ruled by it, &c.

More generally Christ is called the Head of the Church Eph. 1.22. and 4.15. Col. 1.18. &c. In which sense man has no prerogative over the Woman, as to the participation of the benefits of Christ, and Mystical Union with him, Gal. 3.28. Neither Male nor Female, for ye are all one in Christ Jesus. Hence it is said Eph. 1.10. That he might gather together in one head all things in Christ, both which are in Heaven and which are on Earth, which Chrysostom well interprets, viz. It is done by the mystery of Redemption, that Celestial and Terrestrial things, that is, Angels and Men, should have one head, that is, Christ, whereas before by reason of man's sin, heavenly things were separated from Earthly.

[ A Face ] Is attributed to God, by which the manifestation of himself to Angels and Men, and the various workings of his Providence is to be understood; for so God is known to us, as one man is known by his face, to another: the Face of God, signifies manifestation.

1. In the blessed state of Eternity, Psal. 16.11. With thy Face is fullness of Joys, (so the Hebrew) and Psal. 17.15. I will behold thy Face in Righteousness: I shall be satisfied when I awake in thy likeness. Matth. 18.10. Their Angels do always behold the Face of my Father which is in heaven. In this sense no man can see God's Face and Live, Exod. 33.20, 23. For now we see through a glass darkly, but then Face to Face, 1 Cor. 13.12. &c.

2. In the state of Mortality, when God in any measure reveals himself. As,

(1.) By the Face of God his presence and propitious aspect is noted, as Exod. 13.21. The Lord went before them by day in a pillar of a cloud, and by night in a pillar of Fire, Exod. 33.14. My Face (so the Hebrew) shall go with thee, and I will give thee rest, and verse 15. Moses said, If thy Face go not (with us) cause us not to go up hence, &c. that is, if you be not present as heretofore in the pillar of a Cloud and Fire.

Hence that appellation given to Christ is deduced, Esa. 63.9. The Angel of his Face or presence, because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old, and made the Face of God (as it were) conspicuous to them: others say it is because he is the image of the invisible God, by whom we know the Father as one man is known by his Face to another, Col. 1.15. John 14.9, 10. which cannot be said of any other.

The Face of God signifies also that glorious appearance of God to the people on Mount Sinai, Deut. 5.4. And that more illustrious manner of his Revealing himself to Moses above any other, Deut. 34.10. See Numb. 12.6, 7, 8. &c. Sometimes the Face of God is put for the place where God reveals himself, and where the Ministry of the word flourishes, or as Jehovah himself words it, Exod. 20.24. Where he Records his Name, &c. Thus Cain is said to go forth from the Face of God, Gen. 4.14.16. that is, from the place where his Parents worshipped him, and Jonah rose up to flee from the Face of the Lord— that is, left the Church and People of God, to go to Tarshish among Infidels; not, but that he knew, that none can so fly from the Face of God, as to be unseen by him, but he thought that there was no place for Divine Revelations besides the Holy Land, and therefore hoped that in those strange places God would no longer trouble him, nor impose so hard a Province upon him as to Preach against Nineveh, &c. See Exod. 23.15. and 25.30. Psal. 100.1, 2, 3. and 104.4. 2 Sam. 21. 1. Psal. 139.7. Lev. 17.10. Psal. 9.4. &c. Sometimes wrath and divine punishment is noted by the Face of God, as Psal. 68.1. Let them that hate him flee before his Face— Jer. 21.10. I have set my Face against this City for evil, &c. Lam. 4.16. The Face of the Lord hath divided them, &c. 2 Thess. 1.9. 1 Pet. 3.12.

Sometimes the Grace, Favor, and Mercy of God is expressed by it, as Dan. 9.17. Psal. 13.2. Ezek. 39.24. Psal. 31.20. Psal. 17.2. 2 Chron. 29.12. Num. 6.25, 26. Psal. 4.7, and 31.17. and 67.1, 2, 3. Psal. 80.4, 8, 20. 'It is said of men to seek the Face of God, that is his Grace and favor by Prayer, Psal. 27:8. 2 Chron. 7.14, 17. Esa. 18.3. &c.

God is said to have [ Eyes, ] by which we are to understand his most exact knowledge, Psal. 11.4. His Eyes behold-his eye-lids try the Children of men— (In the word Eye-brows there is also a Synedoche) Job 34.21. For his Eyes are upon the ways of man, and he seeth all his goings, that is, he clearly discerns and understands the ways of man, which intimates, 1. A present act (they are.) 2. A continued act, his Eyes are never off the ways of man. 3. An intentive and serious act, this denotes not only a bare sight, but also that which is operative, as being done, with most exact scrutiny and disquisition— God looks through and discerns men to the utmost, he beholds not only the external acts of men, but also the soul and Spirit of them.

Esa. 1.16. Put away the evil of your doings from before mine Eyes, that is, be ye pure inwardly as well as outwardly, for I see through you, &c.

It is said Hos. 13.14. Repentance shall be hid from mine Eyes— that is, they do not Repent at all, therefore will I not respite the sentence, but execute it certainly— for that which is hid from the Eyes or knowledge of the Omniscient God, is not, nor can have existence, Psal. 110.4. Rom. 11.29. Esa. 65.16.

Heb. 4.13. All things are naked and opened unto the Eyes of him with whom we have to do — the word 〈 in non-Latin alphabet 〉 rendered in our Translation ( opened ) is very Emphatical, for it signifies a dissection, quartering, or cleaving asunder through the back-bone, as they do in Anatomy, wherein they are very curious to find out every little Vein or Muscle, though never so close, so as nothing can be hid — The Apostle therefore translates this word to his purpose, to signify that all the secrets of Hearts are so exposed to the notice and view of God, as if all were dissected and opened like a mere Anatomy.

2. By the [ Eyes ] of God may be understood his providential Grace and divine benevolence to men, Deut. 11.12. A Land which the Lord thy God careth for (or seeketh) the Eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year — that is, he graciously cherishes, takes care for and defends it, 1 Kings 9.3. I have hallowed this house which thou hast built, to put my Name there forever, and mine Eyes and mine Heart shall be there perpetually — that is, my presence and blessing shall be there with you. 2 Chron. 16.9 For the Eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them, whose Heart is perfect towards him— and Ezra 5.5. The Eye of their God was upon the Elders of the Jews, &c. that is, they are under his care and gracious protection, while they build the House of the Lord, Psal. 32.8. I will guide thee with mine Eye, that is, I will inform thee by my spirit, and will lead thee in a right way. See Psal. 34.15. 1 Pet 3.12. Ezek. 20.17. and 5.11. and 7.4. Deut. 32.10. Psal. 17.8. Zach. 2.8. and 3.9. with 4.10.

3. Sometimes the [ Eye ] of God signifies divine wrath and punishment, as Amos 9 4. I will set mine Eyes upon them for evil, and not for Good. And Esa. 3.8. Their Tongue and their Doings are against the Lord, to provoke the Eyes of his glory.

[ Ears ] are attributed to God, which denotes not only his knowledge of all things done on Earth, but also that he understands, approves of, and gives gracious Returns to the Prayers and Applications of his people, Psal. 10.17. and 31.3. and 55.1, 2. and 71.2. and 130.2. By the Ears of God we are to understand that,

2. He knows the sins of men, which are said to Cry, and enter into the Ears of the Lord, Jam. 5.4. Esa. 5.9.

There is a very Emphatical phrase of the promise of the Messiah, Psal. 40.6. Mine Ears hast thou digged ; that is, thou hast marked me as a faithful servant to thyself— by this the most perfect servitude and obedience is noted from the Son (as incarnate or made flesh) to the Father. The metaphor is taken from a Custom amongst the Jews, that the servants Ear should be bored through with an awl, and serve for ever, unless he would be made free the seventh year, Exod. 21.6. Deut. 15.17. See Esa. 50.4, 5. Heb. 10.5.

[ A Nose ] is attributed to God, Deut. 33.10. They (that is, the Levites ) shall put incense before thee, (in the Hebrew) to thy Nose — some interpret it, to thy Face, that is, before thee, Chaldee 〈 in non-Latin alphabet 〉 . The LXX 〈 in non-Latin alphabet 〉 .

Ezek 8.17. And lo, they put the branch to their Nose ; this is rendered, and lo they send a stink to their Nose, which the textual Masora says should be 〈 in non-Latin alphabet 〉 My Nose, (viz. God's Nose, which opinion is taken up by Galatinus, Vatablus, and Schindler — but the word translated ( stick ) signifies also, a Branch, so that the meaning of the text (as Jerome says) must be. It was a custom for 25 men in the likeness of Idols to hold a branch to their Noses, doubtless of palms, which the Greeks call 〈 in non-Latin alphabet 〉 , that it may by these be signified that they worship the Idols. See Ez. 15.2.

[ A Mouth ] the instrument of speech is attributed to God, by which his Will, Word, Sentence, Command, &c. is understood. As Josh. 9.14. 1 Sam. 15.24. 2 King. 24.3. Esa. 30.2. &c. There is a notable place, Deut. 8.3. Man doth not live by Bread only, but by every word that proceedeth out of the Mouth of the Lord doth man live — that is, as God hath appointed, and administered the means of living, whether ordinary or extraordinary, (as that in the Desert was when they were fed with Manna ) upon which place Vatablus says thus,

It is said of Christ, Esa. 11.4. That he shall smite the Earth with the Rod of his Mouth, and with the breath of his lips shall he slay the wicked, agreeable to 2 Thess. 2.8 Whom (viz. the wicked one) the Lord shall consume, with the Spirit of his Mouth — by which is understood the Word of Christ, which shall judge and condemn the wicked, John 12.48. The Chaldee translates it thus— By the speech of his lips will he slay the Anti-Christ or wicked Anti-God, as Guido Fabricius in his Sy •• iack and Chaldee Lexicon renders it.

[ Lips ] are ascribed to God, Job 11.5. when speech or external manifestations of his mind are attributed to him— O that God would speak and open his Lips against thee. Sometimes Lips and a Tongue are attributed to God, when he is angry, as Esa. 30.27. His Lips are full of indignation, and his tongue as a devouring Fire — and his breath as an overflowing stream, &c. Upon which Musculus thus paraphraseth. These things are ascribed to God after the manner of men, and are terms borrowed from a Warriour vehemently provokit against his Enemy, his face burns, that is, his eyes are inflamed, his Lips, and other gesture betokening a violent indignation, &c. Psal. 18.8. In the description of God's Anger, there are many similitudes borrowed from Tempests, Lightning, and other dreadful things to terrify man. When God is said to speak to any mouth to mouth, it denotes familiarity and intimacy, which prerogative the Lord granted to Moses, Num. 12.8.

It is said Jer. 18.17. I will show them the back and not the Face, in the day of their calamity; whereby is signified a denial of his Grace and Favor, which is to be understood by Face — the word translated back signifies the hinder part of the Neck, and indicates God's Anger, as if he had said— I will not vouchsafe to hear them when they call, nor look upon them when they implore my help.

[ An Arm ] is attributed to God, by which his strength and power is signified; because the strength of a man is known by the strength of his Arm, whether it be Labor, Fight, &c. Exod. 15.16. Job 40.4. Psal. 77.16. Psal. 79.11. Psal. 89.11, 14. Esa. 30.30. and 51.9. and 59.16. and 62.8. and 63.5. Luke 1.51. &c. A stretched out arm is ascribed to God, in his delivery of his People from Egypt, Psal. 136.11, 12. and Jer. 32.17. Thou hast made the Heaven and the Earth by thy great power and stretched out Arm, &c. This Metaphor is taken from men fighting or when engaged in hard labor, who with all their strength and force employ their Arms, which sometimes they make bare to remove the impediments of Garments. Hence God says to the Prophet Ezekiel chap. 4.7. — Therefore shalt thou set thy face before the siege of Jerusalem, and thine Arm shall be uncovered, and thou shalt prophesy against it, that is, thou shalt Preach against it with all thy might, as eagerly as a Warriour goes to Battle.

Sometimes by the Arm of God the Doctrine of the Gospel is noted, as Esa. 52.10. The Lord hath made bare his holy Arm, in the Eyes of all the Nations, and all the ends of the Earth shall see the Salvation of our God. See ver. 7.8. &c. So Esa. 53.1. It is said, Who hath believed our Report, and to whom is the Arm of the Lord revealed? Which is repeated, John 12.38. Some in these places ( and Esa. 51.9. and 59.16.) By the Arm of the Lord, do understand (and not improperly) the Messiah, who is the Power and Wisdom of God, 1 Cor. 1.24.

[ A Hand ] is attributed to God, by which is understood his Power, exerting itself in strong and marvelous operations. As Num. 11.23. Job 10.8. And 12.9, 10. Psal. 8.7. And 95.5. Esa. 11.11. And 59.1. Or his strong and gracious protection, Psal. 31.6. Psal. 144.7. John 10.28, 29. Act. 4.30. Or Infliction of punishment, as Ezod. 9.3. Job 19.21. Psal. 21.9. Psal. 17.14. Psal. 38.3. Acts 13.11. From hence it is put Metonymically for the punishment itself inflicted by God, as Job 23.2. My stroke (in the Hebrew 'tis Hand ) is heavier then my groaning. And Job 27.1 •• . I will teach you by the Hand of God, that is, the stroke or punishment of God. So Ezek 39.21. The phrase— I will stretch forth mine Hand, signifies, I will punish. Exod. 7.5. Esa. 5.25. and 9.12, 17, 21. and 10.4. and 14.27. and 31.3. Jer. 6.12. Ezek - 16.27. and 25.7. Zeph. 1.4. and 2.13. So putting forth the Hand, Job. 1.11. and 2.5. Psal. 138.7. So the shaking of the Hand of the Lord, Esa. 19.16. signifies to be more grievously punished, as Psal. 32.4. So to lighten the Hand signifies to mitigate punishment, 1 Sam. 6.5. See Ezek. 20.22. Esa. 1.25.

Acts 4.28. The Hand of God is put for his Counsel and purpose. Esa. 49.22. To lift up the Hand to the Gentiles, signifies a merciful calling them to Repentance, Prov. 1.24. Esa. 65.2. Because we lift up our Hands to such as we would embrace, or whose presence we desire. To smite the Hands together (as Ezek 21.17. and 22.13.) signifies a great detestation and averseness. To lift up the hand, (as Exod.