A Key to Open Scripture Metaphors

Metaphors from the various Adjuncts of Men.

THese may be Divided into Internal and External ; of the Internal we have before expounded Many; of the Externals, by which the various Utensils or Instruments, &c. useful for human Life are to be understood, we will here treat briefly.

Arms are translated by a notable Emphasis to denote the spiritual fight or struggling of a Pious Soul against Sin and Temptation; Rom. 6.19. —13.12. 2 Cor. 6.7. —10.4. 1 Pet. 4.1. Of Which the Apostle treats most Elegantly, Eph. 6. upon which, see Mr. Gurnal, who hath well handled that Subject.

The Devil is said to be a strong man Arm'd, Luk. 11.21. that is, well provided with Craft, Guile, and Subtlety, to over-reach and overcome a Soul.

A Sword denotes 1. A thing hurtful, because it is cutting, and so betokens most bitter Griefs, Psal. 22.20. Luk. 2.35. Hence 'tis said of an ill-speaking and virulent Tongue, Psal. 55.21. —57.4. —59.7. Job 5.15. See Psal. 64.3. &c. To put a knife to the Throat denotes extreme peril, Prov. 23.2.

2. It denotes a thing very penetrating, and efficacious, Psal. 149.6. Micah 5.5. Eph. 6.17. It is said of the Word of God that it is sharper than a two-edged sword, Heb. 4.12. Gladio ancipiti, 〈 in non-Latin alphabet 〉 , scindendo penetrabilius esse, which denotes its piercing efficacy, to reach the heart, when set home by the Spirit. See Isa. 49.2. Rev. 1.16. —2.12, 16. &c.

A Bow and Arrows ] signify the same thing, that is, are put for an ill speaking and lying tongue, Psal. 64.3. —120.4. Jer. 9.3. An arrow flying by day ] denotes any sudden or invading danger, Psal. 91.5. how attributed to God, we have shewn in the Chapter of an Anthropopathy, page 71.

A Quiver ] wherein arrows are kept is put for a Family wherein Children are well educated; Psal. 127.5. (see ver. 3.4. and Psal. 8.2. Matth. 9.38. Isa. 41.16. Psal. 45.5. Isa. 49.2.) the Chaldee renders it, It is good for that man that fills his School with them.

A Shield ] put for Princes, Psal. 47.9. Hosea 4.18. who defend their Subjects as a Shield does the Body. Paul calls the Word of God, the shield of Faith, Eph. 6.16. which quenches all the fiery darts of the Wicked One, because when received in Faith, it defends a Soul from all the Temptations of the Devil, which are as Darts, that would obstruct its passage to heaven, see Gurnal as before. See 1 Thes. 5.8. &c.

Elisha and Elijah, are called the Chariots and the Horsemen of Israel, 2 Kings 2.12. — 13.14. that is, their principal strength, as Chariots and horsemen are in War, &c.

A Staff ] because it is the supporter of a weak or lame Man, denotes help and support, 2 Kings 18.21. Psal. 18.18. Hence the Staff, of Bread, Water, &c. is put for Meat and Drink by which the life of man is Supported and Refreshed, Lev. 26.26. Psal. 105.16. Isa. 3.1. Ezek. 5.16. —14 13. &c. Hence Bread is said to support (in our Version strengthen) the heart of man, as a staff does the body; that is, comforts and refreshes him. Hence also 〈 in non-Latin alphabet 〉 fulcire, to prop, is put for eating 1 Kings 13.7. &c.

On the Contrary a staff is a symbol of Meanness and Poverty, as in the Prayer of Jacob, Gen. 32.10. With my staff I passed over this Jordan, that is, weak and poor, the Metaphor being taken from such as are taken Captives in War, and despoiled of all their Arms, and are dismissed with a Staff.

Because a staff is an Instrument whereby men use to beat, It is put for Tyranny, Cruelty and severe Government, Prov. 10.13. —22.8. —26.3. 2 Sam. 7.14. Psal. 89.32. Isa. 10.5.24. —14.5.

A [ Prize ] is put for the Reward of the Godly; the metaphor being taken from such as win a race, or overcome any challenger or adversary that contended with them at any exercise, 1 Cor. 9.24. Phil. 3.14. For the exercise of Faith and Piety is compared to a Race or Strife, 1 Cor. 9.24, 25, 26. Gal. 5.7. Heb. 12.1. &c.

Col. 2.18. 〈 in non-Latin alphabet 〉 , signifies to defraud of that Reward — the metaphor is taken from the Custom of Heathens, who in their Games and public Exercises of wrestling and the like, had some that used to sit as Umpires to give to them, that did best, the Reward of a Garland or Crown, or some such thing, yet were sometimes unjust, and defrauded by some corrupt dealing, those that really won the prize. The sense is, that they should not trust the Judgment of Divine matters, and the Mysteries of God's Law with respect to Worship to the Folly of human Reason, and the Comments of Will Worshippers, lest they should lose Truth, and consequently the prize of Eternal Salvation, Col. 3.15.

The [White Stone] Rev. 2.17. is a symbol of Heavenly glory, To him that overcometh will I give a White Stone, and in the Stone, a new Name written, &c. The Metaphor (as some conjecture) is taken from an ancient Custom, that a White Stone was given to an acquitted person that was accused and tried; and a Black one, to guilty and condemned, according to that of Ovid. 15. Metam.

[ A Cup ] 〈 in non-Latin alphabet 〉 because the guests drink out of it ( Jer. 16.7. Luke 22.17.) and because it holds sometimes bitter liquor, sometimes sweet, metaphorically denotes sometimes a prosperous and happy condition, as Psal. 16.5. —23.5. and 116.13. Sometimes Punishment and Affliction, Psal. 11.6. and 75.8. Esa. 51.17, 22. Lam. 4.21. Jer. 25.15. and 51.7. Ezek. 23.33, 34. Matth. 20.22, 23. and 26.39, 42. &c.

[A Hand Writing ] commonly called a Bond, Col. 2.14. is put for an obligation, or that guilt that sinners incur'd by sinning; the cancelling of which and fixing it upon the Cross, is the full or plenary satisfaction for sin made by Christ, and applied to the soul by true Faith, upon which see Erasmus in his paraphrase, who does excellently expound it.

A [ Crown ] That peculiar and principal Ornament of the head in general, denotes any beautiful or very pleasing Ornament or profitable thing, Prov. 4.9. and 17.6. Jer. 13.18. Phil. 4.1. 1 Thess. 2.19. Hence to Crown is put for to adorn, bless with good things, and so to make joyful, Psal. 8.5. and 103.4. See Psal. 65.11. Esa. 23.8. Tyre is called the Crowning (City) that is, a place that made its Inhabitants great and Wealthy; for 'tis added, whose Merchants are Princes, whose Traffickers are the honorable of the Earth.

2. A Crown is the symbol of an Empire or a Kingdom, hence the Kingdom of Israel is called a Crown of Pride, Esa. 28.1. (See Hos. 5.5. and 7.10.) viz. a most proud Kingdom— More Examples are to be read, Psal. 21.3. and 89.39. Lam. 5.16. Ezek. 21.26. But this rather belongs to a Metonymy of the sign. But 'tis metaphorically, when Crowning is attributed to Christ the heavenly King, Zach. 6.11, 12, 13, 14. Psal. 8.5. Heb. 2.7, 9. &c.

3. It denotes heavenly Reward or Eternal Life, 1 Cor. 9.25. 2 Tim 2.5. and 4.8. Jam. 1.12. 1 Pet. 5.4. Rev. 2.10. and 3.11. &c.

[ Riches ] 〈 in non-Latin alphabet 〉 , is put for plenty of heavenly things, and the spiritual gifts received through Christ, Luke 12.21. 1 Cor. 1.5. 2 Cor. 6.10. and 8.9. Heb. 10.34. and 11.26. Col. 2.2. Jam. 2.5. Rev. 3 18. See Esa. 53.9. Serious piety, 2 Cor. 8.2. and 9.11. 1 Tim. 6.18. The Conversion of the Gentiles, Rom. 11.12.

[ Treasure ] denotes plenty of heavenly good, Esa. 33.6. Matth. 6.20. &c. which is called 〈 in non-Latin alphabet 〉 , the Inheritance of Believers, Acts 20.32. Eph. 1.14, 18. Col. 3.24. Heb. 9.15. 1 Pet. 1.4. And Believers themselves are called Heirs and Co-heirs with Christ, Rom. 8.17. Gal. 4.7. Tit. 3.7. Heb. 6.17. Jam. 2.5. 1 Pet. 3.7. Hence the phrase to inherit the Kingdom of heaven, Matth. 19.29. —25.34. and sundry other places; the metaphor is taken from the Jewish Inheritances, which were kept very sacredly and strictly by the Possessors, and left to their posterity, as appears by that Heroic speech of Naboth, 2 Kings 21.3. who refused to exchange his Vineyard for a better, &c.

To Riches, Treasures, &c. are opposed poverty and begging, which denote the want of spiritual good things, Rev. 3.17. Sometimes Repentance and Contrition, with a desire after them, Matth. 5.3. and 11.5. Luke 4.18. and 6.20. &c.

A [ Debt ] denotes sin, Matth. 6.12. (See Luke 11.4. ) Luke 13.4. because we become thereby obnoxious to the wrath of God as a Debtor does to the Arrest and Suit of his Creditor. See the Parables, Matth. 5.26. and 18.23. &c. Luke 7.41, 42, 47. and the appellation of a Bond, Col. 2.14. of which before.

A [ Whip ] Metaphorically denotes Affliction, Calamity and Loss, 1 Kings 12.11, 14. Josh. 23.13. Job 5.21. and 9.23. Esa. 10.25. and 28.18. Mark 3.10. and 5.29.34. Luke 7.21. Heb. 12.6. &c.

The [ Hammer ] of the whole Earth, is a metaphorical Epithet of the Babylonian Monarch, Jer. 50.23. because God (as if it were with a great Hammer ) made use of him at that time to break in pieces the Kingdoms of the whole World. See Jer. 23.29. and 51.20.

A [ Table ] denotes heavenly good things, Psal. 23.5. —69.22. Prov. 9.2. Rom. 11.9.

A [ Measure ] 〈 in non-Latin alphabet 〉 , metron, has 3 metaphorical significations.

1. Because it contains part of an entire heap or parcel, it is put for that portion or proportion of the gifts of the Spirit which Believers have, Rom. 12.3. Eph. 4.7, 16. Thus it is said of Christ, John 3.34. That God giveth not the Spirit by Measure unto him, on which Tertullian most elegantly, Spiritus sanctus habitat in Christo plenus & totus, nec in aliqua Mensura, aut portion Mutilatus, sed cum tota sua redundantia cumulate admissus, ut ex illo delibationem quandam gratiarum caeteri consequi possint, totius sancti spiritus, in Christo, fonte remanente, ut ex illo donorum atque operum venae ducerentur, spiritu sancto in Christo affluenter habitante. That is,

2. In regard a Measure is filled, when a thing is sold, it is put for a large remuneration of benefits (Luke 6.38.) or blessings. As also the abundance or termination of evil and wickedness, Matth. 23.32. (with 1 Thess. 2.16.) fill ye up then the Measure of your Fathers, viz. of the sins of your Fathers, as Erasmus paraphrases it, go on, imitate your Ancestors, and what they wanted of extreme cruelty, do ye make it up; they killed the Prophets, and you him, by whom, and of whom they Prophesied. The highest pitch of villainy is noted by this phrase, beyond which there is no further progress, and makes ripe for Divine Vengeance, and severest punishment, which certainly follows it, as payment follows things fully measured and sold. See the examples of the Amorites, Gen. 15.16. Of the Sodomites, Gen. 18.20. &c. Of the Amalekites, Exod. 17.14. 1 Sam. 15.2. &c.

3. Because there is a mutual equality and proportion, in giving and restoring, therefore it is metaphorically said in a Proverb, with what measure ye mete, it shall be measured to you again, which we find three times, with a different or diverse scope.

(1.) Denoting just Retaliation, either with respect to reward or punishment, Matth. 7.2. Luke 6.38. Relating to our Neighbor.

(2.) A legitimate and saving handling of the Word of God, Mark 4.24. As Euthymius says, as ye attend the Word, so ye shall profit in knowledge. Or,

(3.) As Piscator says, If ye communicate the word of God liberally, God will communicate the knowledge of his Divine Mysteries more liberally to you, and augment your Gifts, &c. For this heavenly Talent is improved and multiplied by communicating it to others.

A [ Razor ] which shaves off hair, is put for the King of Assyria, Esa 7.2O. Denoting that God would permit him to destroy Israel. 'It is called (hired) with respect to the fact of Ahaz, who hired the King of Assyria to assist him against the King of Syria, 2 Kings 16.7, 8. Moab is call a wash pot by David, Psal. •• 0.9. denoting the baseness of those people, and that they were only fit for the vilest Offices, 2 Sam. 8.2.

A [ Burthen ] denotes things troublesome and difficult, Exod. 6.6. Psal. 55.22. Esa. 9.4. and 10.27. —14.25. Matth. 23.4. &c.

Weight 〈 in non-Latin alphabet 〉 ▪] signifies the greatness of heavenly glory, 2 Cor. 4.17. frequently, Trouble and Misfortune, Matth. 10.12. Acts 15.28. Gal. 6.2. 1 Thess. 2.6. Rev. 2.24. See Prov. 27.3. Sin is called heavy Heb. 12.1. because it is an impediment in our heavenly race or course to heaven.

—Of a Seal we have treated before.

A [ Looking glass ] denotes an imperfect knowledge of the Mysteries of God in this Life, 1 Cor. 13.12. because it gives but an imperfect reflection of the figure or object, compared to the object itself. And because some Looking-glasses reflect the rays or beams of the Sun when it shines on them to an object. The Apostle elegantly says, uses the Verb ( 〈 in non-Latin alphabet 〉 ,) Beholding in a Glass for the light of Divine knowledge, 2 Cor. 3.18. But we with open face, beholding as in a Glass the glory of the Lord, are changed into the same Image (that is, are eminently illuminated, and communicate light to others) from Glory to Glory, as by the Spirit of the Lord.

[ Spoils taken from an Enemy, ] denotes Christ's Victory over Satan, Esa. 53.12. Luke 11.22. Col. 2.15. a man's life is said to be to him for a prey, which denotes deliverance from present Death, as he that takes a booty exposes his life to Danger, Jer. 21.9. and 38.2. and 39.18. and 45.5. Stipend or wages given to a Soldier] is attributed to Sin, Rom. 6.23. whose due wages is death Eternal. A Table ] is attributed to the heart, when it is fixed upon anything, Prov. 3.3. Jer. 17.1. A Cover or Covering denotes ignorance, because if a thing be covered we cannot see it, Esa. 25.7. 2 Cor. 3.14, 15, 16. Lam. 3.65. A Sheath or Scabbard is put for the body because the Soul lodges there as a Sword in a Sheath, Dan. 7.15. A Vessel is put for a man's body, 1 Sam. 21.5. 1 Thess. 4.4. Paul calls himself and his Collegues Earthen Vessels, 2 Cor. 4.7. because of the Contempt, Calamities and Hazards that they were exposed to in the World; as Earthen Vessels are more despised and more obnoxious to be broken than such as are made of Silver and Gold, 1 Pet. 3.7. Peter calls a Woman the weaker Vessel, because more subject to weaknesses and infirmities than men. Paul is called a chosen Vessel by Christ, Acts 9.15. that is, a most choice and excellent instrument whom he would use to Convert the Gentiles. Vessels of Grace or Honor are such as are saved by Grace ; and Vessels of Wrath and Dishonor, such as rejected and damned for their Infidelity and Contempt of the Messiah, Rom. 9.21, 22, 23. See 2 Tim. 2.20, 21. Where there is an express comparison. See Esa. 22.8. &c.

A [ Garment ] which covers the body, defends and adorns it, yields a double Metaphor.

1. It denotes Salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come, Psal. 45.8.13, 14. Esa. 61 10. Rev. 3.18. and 7.14. and 16.15. The reason of the Comparison is excellent.

(1.) From the hiding of indecen •• nakedness, of which Psal. 32 1. Rom. 4.6, 7.

(2.) Because thereby the body is defended from Cold, and other noxious things, Matth. 2 •• .12. Rom. 8.30. &c.

(3) Because it adorns and beautifies, Psal. 110.3. &c. See the Parables, Ezek. 16.10. &c. Math. 22.11.12. Luke 15.22. The Typical Visions, Zach. 3.3. &c. Rev. 7.13, 14. and 19.8. and 21 2. The Typical Actions, Gen. 3.21. and 24.52. The Putting on and constant keeping, of this spiritual Garment is, primarily by Faith in Christ, Rom. 13.14. Gal. 3.26, and 27. And consequently, by the Renovation of Holy Spirit, and the Conversation of a Holy Life, Rom. 13.12. Eph. 4.24. Col. 3.10, 12. 1 Pet. 3 3, 4. Contrary to this is the Garment spotted with the Flesh, Jude ver. 23. The defiling of Garments, Rev. 3.4. which is the old man, Eph. 4.22. Col. 3.8. See Esa. 59.5, 6. &c.

2. With respect to outward Conversation, Sheeps Cloathing is attributed to the False Prophets and False Teachers in the Church, Matth. 7.15. Which denotes any outward things which are specious, and made use of craftily to acquire authority and popular favor, as when men make use of a dissembling personated, or hypocritical sanctity, as a Cloak to inveigle and deceive others— When they pretend to be called of God, Jer. 23.25, 30. 1 Kings 13.18. Matth. 7.22. When they make a flourish about the knowledge of Tongues, Universal Learning, great Eloquence, and other acquired Ornaments, Rom. 16.18. 1 Cor. 13.1, 2. and gifts especially the working of Miracles whether truly done, or by mere Imposture, Deut. 13.2. Matth. 7.22. 2 Thess. 2.9. See 1 Tim. 4.1, 2, 3. 2 Tim. 3.5.6. Col. 2.18. To this Sheeps Cloathing is fitly opposed A Wolfish mind denoting,

(1.) The quality of their Doctrine, viz. it was damning, and a Wolf is a destroyer of Sheep.

(2.) Their bloody principles, that would cruelly Lord it, and Tyrannize over men's Consciences, &c.

Matth. 11.8. A man Cloathed in soft Rayment, that is, one given to pleasures as appears Luke 7.25. and withal a Court Flatterer, who either approves of, or at least connives at, the sins or Debaucheries of Grandees, and if he admonishes, does it in fawning flattering expressions, with all his artifice of extenuation— Christ says, that John is no such person, but was very remote from the pleasures of the flesh, living by a slender and course Diet, Matth. 3.4. and 11.18. and was no Flatterer, as appears by his reproof of Herod for his Incest, Luke 3.19.

[ Bonds and Ropes or Cords ] are metaphorically symbols of Oppression, Calamity and Punishment, Psal. 18.5, 6. 116.3. Prov. 5.22. Esa. 28.22. and 49.9. and 52.2. and 58.6. Nahum. 1.13. It denotes also a Covenant obedience and obligation prescribed by the Law, Psal. 2.3. Jer. 2.20. Ezek. 20.37. God is said to lay bonds upon the prophet, Ezek. chap. 4. ver. 8. when he obliges him to a constant perseverance in his Prophesy. See Ezek. 3.15. Charity is called the Bond of perfection, Col. 3.14. by which is not meant that it makes us perfect in the sight of God, but that the faithful are so joined together by love, as members of the same body which have a perfect harmony, sympathy and concord towards each other. The same is called the Bond of peace, Eph. 4.3. See Zach. 9.12. Acts 20.22. Cords of Iniquity or Bonds of Iniquity. Esa. 5.18. Acts 8.23. denote the conspiracy of the wicked and the spiritual Captivity of sin.

[ A Rod ] denotes any Castigation or correction, Job 21.9. Esa. 9.4. 1 Cor. 4.21. See Staff for the Hebrew word properly signifies both. See also chap. 7. towards the End.

CHAP. XIII. Of Metaphors taken from Sacred Persons and Things, and whatsoever Relates to Divine Worship.

THese may be Reduced to three heads.

• (1.) Men.
• (2.) Places.
• (3.) Customs, Rites or Ceremonies.

Of which in Order.

CHAP. XIV. Of a Synecdoche.

HAving largely gone through the most frequent and most eminent Tropes in the Scripture, principally Metaphors, we will be more Concise in what follows, and illustrate each, with a few Scripture Examples, by which the rest of chat kind may be easily understood.

A Synecdoche is a Trope, by which the whole is put for part, or part for the whole. And whereas the whole, is either the Genus or Intire thing ; And part is a Species, or Member: we will treat of the 4 kinds of Synecdoche's in order.

A Synecdoche of the Genus, is when the Genus is put for the Species, or an Universal for a Particular, as when,

1. The Term (All) is put for the greatest part or many, as that Rule of Law in the Pandects. § quod Major. All seem to do that, which the greater part does. In doing this, there must be great heed taken to the Scope and right meaning of the Text, take a few Examples out of the Old Testament, Exod. 9.6. And All the Cattle of Egypt Died, that is, all that is in the field, as ver. 3. and some were left as ver. 19. Chap. 14.26, 28. and cap. 9.29. Exod. 32.3. All the People, that is the greatest part, as ver. 26. Hence Paul uses a particular word, 1 Cor. 10.7. viz. Some. See more Examples, Exod. 32.26. with ver. 29. and Deut. 33.9. Isa. 2.2, 3. Deut. 28.64. 2 Sam 16.22. Hos. 7.4. &c. In the New Testament, Matth. 3.5. Jerusalem and all Judea, and all the Region about Jordan went to be baptized, that is, many men of those places. More examples are Mark 9.23. Joh. 10.8. with ver. 7. Acts 2.5. Eph. 1.11. Phil. 2.21. —4.13.

2. The word All or every, is put for the kinds of singulars as Gen. 2.16. Of every tree of the garden thou shalt eat, that is of every kind of fruit, Gen. 24.10. All the goods of his Master were in his hands, that is some of every sort. See ver. 52, 53. so 2 Kings 8.9. Joel 2.8. with 1 Pet. 2.9. and Acts 2.17. Zeph. 2.14. Matth. 4.23. Luk. 11.42. Acts 10.12. Heb. 13.4.

An Universal Negative is also sometimes to be restrained and understood by a particular Negative as Exod 20.10. No work to be done on the Sabbath, that is servile or Mechanic: as appears, Lev. 23.7, 8. Num. 28.18. See 1 Sam. 20.26. with 1 Kings 19.11, 12. Jer. 8.6. Matth. 5.34. Ye shall not swear at all, that is rashly and lightly; Matth. 10.26. Luk. 7.28. John 1.31. —3.32, 33. —15.5. —18.20. Acts 27.33. 2 Thes. 3.11. (Always) is put for (often) Luk. 18.1. and 24.53. and ( everywhere ) for (here and there) Matth. 16.20. Acts 28.22. 1 Cor. 4.17.

Names of a larger signification are put for those which are of a narrower as Flesh, is put for man, all flesh, that is every man, Gen. 6.12. Psal. 145.21. Isa. 40.5. —66.33. Matth. 24.22. Luke 3.6. Rom. 3.20. A Creature is put for a Man, Mark 16.15. Col. 1.23. &c. See Acts 12.7. Luk. 11.51. Job 14.14. Acts 10.12. &c. A Common name is put for a proper, hence God is often called 〈 in non-Latin alphabet 〉 (El) which signifies strong and powerful, and that ( 〈 in non-Latin alphabet 〉 ) by way of eminency, Gen. 14.22. and 21.33. &c. So Christ is called Lord, Matth. 21 3. John 11.3.12. &c. and Master, John 11.28. &c. the Son of man, Matth. 8.20. &c. the Angel, Gen. 48.16 &c. the Angel of the Lord, Exod. 3.2. Judge. 6.11. so the seed of the Woman, Messiah, Servant of God, Prophet, &c. Moses is called a Prophet, Hos. 12.14. &c.

The Plural Number is sometimes put for the singular, as Gen. 21.7. Who would have said unto Abraham, Sarah shall give Children suck? that is, one child, as in the next verse, Gen. 46.7. It is said, that there went down with Jacob into Egypt, all his daughters and all his sons daughters, whereas as ver. 15, 17. appears he had but one daugher, and one Niece, or Sons Daughter.

See Acts 13.40. with Hab. 1.5. Matth. 2.23. &c.

Some General Verbs are put for special, as To say for to command or admonish; Rom. 12.3. to open is put for to plow, Isa. 28.24. to be, is put for to live, Matth. 2.18. and to Dwell, Ruth 1.2. To speak, for Stipulation or Promise, Deut. 26.17. &c.

CHAP. XV. Of a Synecdoche of the Species.

A Synecdoche of the Species, is when the Species is put for the Genus or a particular for the Universal, and its distinction is conformable to the former kind. As

The word many is put for all, Dan. 12.2. compared with John 5.8. Isa. 52.11. See Matth. 16.28. and 26.28. Rom. 5.18, 19. John 6.50.

1. Words of a narrower or more special signification are put for those of a more large or universal signification. The word 〈 in non-Latin alphabet 〉 vir, a man, is the special attribute of the Male Sex, yet is put for any man or woman, Psal. 1.1. and 32.1. and 112.1. Jer. 17.5, 7. Joel 2.7, 8. &c. Fathers are put for Ancestors, Psal. 22.4. and 106.6. &c. Father is put for a Grandfather, 2 Sam. 9.7. and 19.18, Dan. 5.11, 18. A Mother for a Grandmother, 1 Kings 15.10.13. See ver. 2. &c. Brothers for Kinsmen, Judge. 9.1. 1 Chron. 12.29. Matth. 12.46, 47.

Jerome recites four kinds of Brothers, or such as are so by Nature, Gen. 27.11. by Country, Deut. 15.3. by Kindred, Gen. 13.8. by Affection or union of mind, Psal. 133.1. Hence the Brotherhood of one faith in Christ, Rom. 14.10. 1 Pet. 2.17. &c. Sons and Daughters for posterity, Exod. 1.7. Jer. 31.29. A Son for a Nephew, and a Daughter for a Niece, Gen. 29.5. and 24.48. See Josh. 7.24. with ver. 1. A Son for remote Posterity. Hence Christ is called the Son of Abraham and David, Matth. 1.1. &c. See Luk. 19.9. &c.

2. A Proper Name is put for a common as Abraham and Israel for the Patriarchs, Isa. 63.16. Paul and Apollos for any Gospel Ministers, 1 Cor. 3.6. See Rom. 2.17. and 9.19.20. 1 Cor. 7.16. where a speech is directed to one, that concerns all.

3. The Species is put for the Genus ; as A Bow and Spear for all kinds of Weapons, Psal. 44.6. —46.10. Zach. 10.4. Gold for any gift, Psal. 72.15. Isa. 60.6. A Lyon for any great Beast, Isa. 15.9. A Command, for any Doctrine, 2 Pet. 2.21. and 3.2. Honey for any sweet thing, Exod. 3.8, 17. and many other places. A Land flowing with milk and honey, Ezek. 20.6, 15. denotes abundance of good things; Bread for any victuals, Gen. 3.19. and 39.6. Matth. 6.11. Luk. 14.1. &c. A Garment for any Necessaries, Isa. 3.6, 7. A Widow and Orphan for any in distress, Exod. 22.21. Jam. 1.27. &c.

4. A certain species of Number, is put for an undetermined Multitude; as two for many, Isa. 40.2. and 61.7. Jer. 16.18. Zach. 9.12. Rev. 18.6. Twice, for as often, Psal. 62.11. Five words are put for a few, 1 Cor. 14.19. and ten thousand words for prolix speech. The Number seven, is frequently put for an indefinite multitude, Lev. 26.18, 21, 24, 28. 1 Sam. 2.5. Sevenfold for a vast number, Gen. 4.24. Matth. 18.22. Ten for many, Gen. 31.7. Numb. 14.22. A Hundred for many; Eccl. 6.3. and 8.12. Prov. 17.10. Matth. 19.29. Thousands for very many, Exod. 20.6. Myriads or ten thousands for a vast Number, 1 Sam. 18.7. See Gen. 24.60. Numb. 10.36. Dan. 7.10. Rev. 5.11. &c.

5. The singular Number is put for the Plural, Gen. 32.5. Exod. 10.12. Judge. 4.5. Job 14.1. Isa. 1.3. and 16.1. Jer. 8.7. Joel 1.4. Matth. 6.17. Rom. 2.28. &c.

6. Special Verbs are put for General. as to go in and out is put for the Actions of life, or for life in general, Num. 27.17, 21. Isa. 37.28. Acts 1.21. &c. To call upon God, is put for Divine Worship, Gen. 4.26. Isa. 43.22. John 4.23, 24. with many others.

7. The Scripture sometimes proposes anything that's general, by some illustrious species, for evidence sake; as,

(1.) In the Actions of men, Deut. 19.5. The Example of the Ax slipping from the helve, and killing a man by chance, is put for any involuntary man-slaughter. See Psal. 112.5. Prov. 20.10. Matth. 5.22.

(2.) In Precepts and Divine admonitions, Exod. 20. Honor thy Father and thy Mother, denotes reverence to all Superiors. See Exod. 22.22, 26. Exod. 23.4, 5. Deut. 22.3. &c. Lev. 19.14. Prov. 25.21. Rom. 12.20. Luk. 3.11. John 3.14. The washing of feet, denotes all sincere offices of love and humility to each other. See 1 Sam. 25.41. 1 Tim. 5.10.

CHAP. XVI. Of a Synecdoche of the Whole.

A Synecdoche of the whole is, when an Intire or Integer is put for a Member, or the whole for any part. Which may be distinguished as they respect,

• (1.) A Person or Men.
• (2.) Certain Things.
• (3.) Places.
• (4.) Times.

1. The whole person is put for part of him, as a man for his Soul, Luk. 16.23. wh •• re the Rich man Lazarus and Abraham are put for their Souls. See Luk. 23.43. Man is put for the body, Gen. 3.19. (See Eccl. 12.7.) Gen. 23.19. So Jesus is put for his dead body, John 19.42. and 20.2.13. See ver. 12. and Luk. 24.3.

Sometimes a thing is said of all, which yet concerns not some, as Matth. 19.28. sitting upon twelve Thrones, belongs not to Judas Iscariot, who yet was included because of the Number Twelve. It is said of the Church of Corinth, That they were sanctified by faith in Christ Jesus, called Saints, enriched in all utterance and knowledge, 1 Cor. 1.2, 5. when yet the following Chapters evidence, that there were many Hypocrites and Notorious sinners among them, &c.

2. Part of a thing is put for the whole; Flesh is put for the skin, Psal. 102.5. which text describes extreme leanness. (See Lam. 4.8.) Hence the common Proverb is, he is but skin and bone.

3. A Place is put for part of a place ; as the World for the Earth, which is a part of the World, 2 Pet. 3.6. John 12.19 Rom. 1.8. 1 John 5.19. See Chap. 3. Sect. 2. 'It is put for the Land of Canaan, Rom 4.13. with Numb. 23.13. The whole Earth is put for a great part thereof, Isa. 13.11. For Chaldea, Isa. 13.5. The Land is put for Judea, Hos. 1.2. and 4.1. Joel. 1.2. For a certain City, Matth. 2.6. and thou Bethlehem ( 〈 in non-Latin alphabet 〉 ) the land of Judah, that is a City of Jud •• a.

The East is put for the Medes and Persians, and other Oriental Countries, Ezek 25.4. 1 Kings 4.30. Isa. 2.6. Matth. 2.1. The South for Egypt, with respect to Judea Jer. 13.19. Dan. 11.5. Sometimes Judea is so called with respect to Babylon, Ezek. 20.46, 47. The North, for Chaldea, and Babylon, with respect to Judea, Jer. 1.13, 14, 15. and 13.20. and 47.2. Zeph. 2.13. The Temple is put for the prime Synagogue, Luk. 2.46. See John. 18.20.

4. Time is put for part of time, Gen. 6.4. The Giants from the Age (so the Hebrew) were men of Renown ; that is, of old ; Gen. 17.8. I will give unto thee, and thy seed after thee, the land of Canaan for an everlasting possession, that is, whilst the Jewish state remains, viz. to the coming of the Messiah, Gen. 49.10. &c. Exod. 21.6. He shall serve him forever, that is, to the Year of Jubilee, as the learned expound it. See 2 Sam. 12.10. Jer. 5.15. Dan. 2.4. O King live forever, that is, we wish you a long Life. See Chap. 6.11. 〈 in non-Latin alphabet 〉 , which signifies Time, is put for a year, or some years, as Causabon thinks, Luk. 20.9.

CHAP. XVII. Of a Synecdoche of the Part.

A Synecdoche of the Member, is when a Member is put for an Integer, or part for the whole, thus distinguished;

• (1.) With respect to men.
• (2.) Other Things.
• (3.) The Common Accident of things, viz. Time.

(1.) In single men, the Essential parts are put for the whole man ; as the Soul ( 〈 in non-Latin alphabet 〉 ) Nephesh) for man, Gen. 12.5. and 14. and 17.14. Exod. 12.19. Lev. 2.1. Psal. 3.2. and 11.1. and 25.13. Isa. 58.5. Ezek. 18.4. Luk. 6.9. Acts 2.41. and many other places, &c. Sometimes it is said that the Soul may die or be killed, Num. 23.10. Josh. 10.3. Judge. 16.30. Job 36.14. Jon. 4.8. where the body mus •• be understood. 'It is put for any Brute, Gen. 1.24. &c.

A Body is put for man, Exod. 21.3. where the Hebrew, is Body. See Rom. 12.1. 1 Cor. 6.15. Jam. 3.6.

The Integral parts of man, are put for the man or his body or flesh; Gen. 17.13. Psal. 16.9. Prov. 14.30. See Acts 2.26, 31. &c. John 6.51. (which is expounded, Luk. 22.19. 2 Cor. 7.1.) Flesh is put for the whole man, Gen. 6.12. Luk. 3.6. Rom. 3.20. 1 Cor. 1.29. for every living Creature, Gen. 6.13.17. Blood is put for man, Psal. 94.21. Prov. 1.11. Matth. 27.4. Acts 17.26.

The Head ] is put for Man, Judges 5.30. 2 Kings 2.3. 2 Sam. 1.16. Acts 18.6. See other Examples, Gen. 19.21. Matth. 13.16. Prov. 8.13. Tit. 1.12. Judges 5.30. Genesis 31.26. Where the Hebrew, is, What hast thou done, that thou hast stol'n away my Heart ? When he meant himself, as ver. 27. Chaldee. Thou hast stole myself.

See Luke 21.34. Proverbs 1.16. And 6.8. Isaiah 52.7. Romans 10.15, &c.

The Tribe of Ephraim is put for all Israel, Isaiah 7.2, 5, 8, 9. And 9.9. because the Royal Seat, viz. Samaria, was in it. So is Joseph (of whom Ephraim descended) Psalm 80.1. And 81.5. See Amos 5.15. And 6.6. Jeremiah 6.1.

The General, is put for the Army, Exodus 17.13. Joshua 10.28, 40. 1 Samuel 18.7.

2. Part of a thing, is put for the entire thing. As 〈 in non-Latin alphabet 〉 a Field for a Land or Country, Genesis 14.7. 1 Samuel. 27.7.

A Corner for a Tower, Zephaniah 1.6. And 3.6. Zachariah 10.4. because it had strong Corners.

The Baptism of John is put for his whole Ministry, Acts 1.22. And 10.37. And 18.25. &c.

A Nail for Tents, because they are fastened with Nails or Stakes, Zach. 10.4.

Stones are put for the entire Building, Psalm 102.14.

The Wall for a City, Amos 1.7, 10, 14. (with ver. 12.) and 2.2, 5.

The Gate for a City, Genesis 22.17. Deuteronomy 12.12. And 14.27. &c. And for the Inhabitants, Ruth 3.11. And 4, 10. Esa. 14.31.

A Rafter is put for a Roof and consequently for a House, Gen. 19.8.

3. Part of Time is put for Time, either Indefinite or Certain.

A Year is put for Time, Esa. 61.2. And 63.4. Jer. 11.23.

A Day is put for Time, Genesis 8.22. 2 Kings 20.1. Psalm 18.18. Matth. 2.1. Acts 5.36. &c.

A Day is put for a Year, when there is no addition of a numeral word, Genesis 40.4. Exodus 13.10. 1 Samuel 1.3. Leviticus 25.29. Judges 17.10. 1 Samuel 27.7. Yet Amos 4.4. 3 days signifies 3 years with respect to the Law, Deut. 14.28.

The Sabbath is put for the whole Week, Luke. 18.12.

The Morning for continual Time, Psal. 73.14. Esaaiah. 33.2. Eccl. 11.6. Lam. 3.23.

Evening and Morning are put for the whole day and night, Gen. 1.5. &c.

An Hour is put for Time, John 4.23. and 5.35. and 16.2. and 17.1.

And for a little space of Time indefinitely, Galatians 2.5. 1 Thess. 2.17. Philem. ver. 15.

CHAP. XVIII. Of a Catachresis.

HItherto we have expounded the Kinds of Tropes, now we are to treat briefly of their Affections. Which are,

• Catachresis.
• Hyperbole, And an
• Allegory.

• Hardness.
• Boldness. And
• Continuation.

〈 in non-Latin alphabet 〉 , Catachresis, is called in Latin Abusio, an abuse, not as if the Sacred Scripture had abused any words, but because the things that are Catachrestical, differ in some things from the Custom of speaking Tropically, and have a harder utterance and coherence. The Style of Scripture is most Holy, and pure from any blemish, or undecency, of which take a few examples of a threefold kind.

1. With respect to the acceptation or signification of words, Lev. 26.30. The fragments of Idols are called Carkasses, by a hard Metaphor, alluding to the Carkasses of men, before mentioned, Deut. 16.7. To 〈 in non-Latin alphabet 〉 Boyl is put for Roasting the Paschal Lamb, which was not to be boiled but roasted by the Command of God, Exod. 12.9. &c. Live Flesh (in the Hebrew Text) is put for Raw Flesh, 1 Sam. 2.15. The Water, which the three Worthies of David brought with the peril of their Lives, is called (by a harder Metonymy ) their Blood. Job 4.12. Now a word was brought by stealth to me, he speaks of that Angelical Oracle that came secretly to Eliphas. See more examples, Psal. 88.5. Where he calls [ forsaken] free, &c. Matth. 12. Rom. 7.23. In dwelling sin, is called a Law, because it has a kind of Command upon a man while he lives, unless the power of grace restrains it— See 1 Cor. 11.10. The covering of a woman's head, is called 〈 in non-Latin alphabet 〉 power, (because it is passively a sign of her being under the Command of the Man, ) by a Catachrestical Metonymy.

Sin is called 〈 in non-Latin alphabet 〉 , the Members, which are on the Earth, by a hard Metaphor. See Col. 2.11.

2. With respect to the joining of the words, when some words (in a Metaphor especially) are joined together, which seem not so well to correspond, as Exod. 5.21. where it is said to stink in the Eyes, which better agrees with the Nostrils. which denotes great averseness, Exod. 20.18. And all the people saw the Thunder, and Lightnings and the noise of the Trumpet, of which only Lightning, is seen the others are heard. So to see a voice, Rev. 1.12. See more examples, Matth. 7.21, 22. and 10.15. &c. 1 Tim. 6.19. 2 Cor. 5.2. 2 Tim. 2.19. &c.

3. With respect to the change of words — This belongs to the writings of the New Testament, and the Greek Tongue, in which certain words are used to signify different things, because One and the same Hebrew word, (whence that speech was taken), may so signify. Thus 〈 in non-Latin alphabet 〉 , (Aiones) secula, ages, are put for the World, Heb. 1.6. because the Hebrew 〈 in non-Latin alphabet 〉 signifies both Ages and the World, Eccl. 3.11. 〈 in non-Latin alphabet 〉 , gratis, freely is put for 〈 in non-Latin alphabet 〉 , frustrà, in vain, Gal. 2.21. From the Hebrew word 〈 in non-Latin alphabet 〉 , which signifies both viz. (freely) as opposed to merit, price, or reward, and, ( in vain ) as it is contradistinguisht, from the hoped effect, or event, Psal. 109.2, 3. See more examples, Rev. 14.8. and 18.3. compared with Job 6.4. Matth. 6.34. A word that signifies Malice, is put for Affliction because the Hebrew word 〈 in non-Latin alphabet 〉 signifies both. See Amos 3.6. See 1 Cor. 15.54. With Amos 1.11. Heb. 11.31. Jam. 2.25. 1 Cor. 2.6. and 14.20. Col. 3.14. and 4.12. 1 John 4.18. &c. with Judges 9.16. and Prov. 11.3. &c.

CHAP. XIX. Of an Hyperbole.

HYperbole is that Affection of a Trope, by which with greater excess and enlargement for to amplify or extenuate things, a word is carried, or used, very far from its proper and native signification. Here we are not to take away an Hyperbole from the Holy Scripture by that pretext, that it is a kind of Lye, extolling or depressing a thing, more than is true: For we are to observe, that this kind of speech, (as Tropes are) is accommodated more to make expressions efficacious and powerful, than with any purpose to deceive, for that is inconsistent with the Goodness and Truth of this most true and blessed Author, the Lord God ; and that there is no disagreement between the mind, and the words spoken, which is the thing that constitutes a lie.

There is a Twofold Speices of an Hyperbole

(1.) Amplification, which the Greeks call 〈 in non-Latin alphabet 〉 , Auxesis, and Extenuation, which they call 〈 in non-Latin alphabet 〉 , Meiosis.

Examples of this Auxesis or Amplification are partly Rhetorical, partly Logical. Such as relate to Rhetoric are either in single words, or in a conjunct phrase. To single words these belong.

[ War ] is put for any private strife, Jam. 4.1. which answers the Hebrew word 〈 in non-Latin alphabet 〉 which is taken in this sense, Jer. 1.19. and 15.20. Heaven ] is put for very great height, and on the contrary, an Abyss or Hell, for great depth or dejection, Gen. 11.4. Let us build us a City and a Tower whose top (or head) may reach heaven, that is, higher than anything on Earth. See Deut. 1.28. and 9.1. &c. Psal. 107.26. They mount up to Heaven, they go down to the Depths, which denotes the vehement and dreadful tossing of waves in a storm, Esa. 57.9. Thou didst debase thyself to Hell — that is, to be the most abject of all; he speaks of the Kingdom of Judah, who submitted themselves very basely by their King Ahaz, to the Assyrians because they would be assisted by them, 2 Kings 16.7. &c. See more examples Matth. 11.23. Lam. 2.1. Luke 10.21. 1 Sam. 5.12. 2 Chron. 28.9. Jer. 51.9. Rev. 18.5. Esa. 14.13. Jer. 51.53. &c.

[ To Vomit up ] is put for recompense or payment of what a man has eaten, Prov. 23.8. Matth. 19.12.

[ To make ones self an Eunuch, ] is put for, to suppress irregular lusts, yea, there are some, who by the gift of God, have the gift of continency, this is a metaphorical Hyperbole used by Christ, 〈 in non-Latin alphabet 〉 , by way of Antanaclasis, Jam. 3.6. The Tongue is a fire, a world of Iniquity, that is, a thing full of wickedness, as the world is full of many things. See Jer. 4.29. Ruth. 4.6.

[ To Rob 〈 in non-Latin alphabet 〉 .] is put for to Receive 2 Cor. 11.8. This is a great Auxesis, for he names the acceptation of due and moderate sallary, depredation or Robbery.

[ Rivers of Oil ] are put for abundance of all good things, Job 29.6. See Job 20.19. Micah 6.7. where there is a more illustrious exaggeration, ten thousands of Rivers of Oil.

Thunder is put for the strong neighing of a Horse, Job 39.19.

A Tower is put for a very High place, Neh. 8.4. &c.

In a conjunct phrase ] we have these Hyperboles, Gen. 41.47. And in the seven plenteous years, the Earth brought forth by handfuls ; as if he had said that from one grain they had gathered a handful. This Hyperbolical speech denotes great increase. See ver. 49. &c.

More examples you may read, Gen. 42.8. Exod. 8.17. Judge. 5.4. ( with Num. 20) ver. 5. Judge. 20.16. 1 Sam. 7.6. Psal. 6.6. and 119.136. Jer. 9.1. Lam. 3.48, 49. &c. 1 Sam. 25.37. 1 Kings 1.40. 1 Kings 10.5. Esa. 5.25. with Deut. 32.22. Lam. 2.11. Ezek. 27.28. 2 Sam. 17.13. 2 Kings 19.24. Job 29.6. and 40.18. Esa. 13.13. and 14.14. and 34.3, 4, 7. Ezek. 26.4. and 32.5, 6, 7, 8. and 39.9, 10. Amos 9.13. Nahum. 2.3, 4. Gal. 4.15.

A Logical Hyperbole which is used in proper words shall be considered.

(1.) With respect,

1. To Hyperbolical comparisons, when one thing is compared with another, which can bear no tolerable proportion with it, as Gen. 13.16. And I will make thy Seed as the Dust of the Earth: So that if a man can number the Dust of the Earth, then shall thy Seed also be numbered. The sense is, that the Seed of Abraham should be a very great multitude, because innumerable, or not to be numbered. But inasmuch as it is compared to the Dust of the Earth, it is Hyperbolical because as Augustine says, it is obvious to every ones sense, that the number of the Sands (or dust) is incomparably beyond the number of human kind from Adam to the end of the world, much more beyond the number of Abraham's Seed, whether natural Jews, or Believers, who are called his Seed, because they believe as he did. The same Comparison of the Sand of the Sea, and the Dust of the Earth is to be read, Gen. 22.17. and 28.14. Judge. 7.12. 1 Sam. 13.5. 1 Kings 4.20, 29. 2 Chron. 1.9. Job 29.18. Psal. 78.26, 27. Esa. 29.5. Jer. 15.8. Heb. 11.12. &c. So other Comparisons, swifter then Eagles, 2 Sam. 1.23. that is, Saul and Jonathan, Jer. 4.13. Lam. 4.19. See 1 Kings 10.27. See ver. 21.2 Chron. 1.15. and 9.20. &c. Job 6.3. and 41.9. Habakkuk 2.5. Lam. 4.7, 8. &c.

2. In certain Hypotheses, where for Emphasis sake the things are amplifi'd more than really it is, or can be, Psal. 139.8, 9, 10. If I ascend up into Heaven, thou art there; if I make my Bed in Hell, behold thou art there. If I take the wings of the Morning, and dwell in the uttermost part of the Sea: Even there shall thy hand lead me, and thy Right hand shall hold me. Now no man living can ascend unto Heaven, nor descend into Hell, nor take wings, and fly as fast as the morning. But these things are mentioned by way of Hyperbolical fiction, to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from. There is an hyperbolical expression or hypothesis, Prov. 27.22. which denotes that no endeavors will reclaim or bring men obdurate in folly to the Right way. That Hyperbole Obad. ver. 4. denotes the certainty of Divine Judgment against the Edomites. See Jer. 49.16. &c.

Matth. •• 6.26. But what is a man profited, if he shall gain the while world and shall lose his own Soul? By the word World, all the Power, Riches, Pleasure, and precious things there, are to be understood in one word. And by this hypothetical hyperbole, the most grievous state of the wicked, that (by these toys which are but transient) forfeit Eternal Life, is denoted. See Mark 8.36. Luke 9.25. &c. 1 Cor. 4.15. and 13.1, 2. Gal. 1.8. &c.

3. In some others, 1 Kings 20.10. as that Thrasonical or boasting speech of Benhadad King of Syria, is recorded to the King of Jerusalem, that the Dust of Samaria should not suffice for handfuls, for all the people that follow me. This is a high piece of hyperbolical boasting, as if he had said, all your Land can be brought by handfails, by my Army, yea, shall not be enough for the number of bearers, (so great is my Host ); how easily therefore shall I overcome you? Hos. 2.17. There is an Hyperbole which denotes the contempt of Idolatry, that will be, and that their names shall not be used with any reverence, which must be the meaning, for Paul names Baal, Rom. 11.4. See Acts 7.4 •• . &c.

Matth. 5.29. If thy Right Eye offend thee, pluck it out, and cast it out from thee, ver. 30. If thy right hand offend thee, cut it off, and cast it from thee ; &c. Christ would not have a man Maim his body, but by this hyperbolical precept, intimates, the great heinousness, and extreme danger of scandal or offense, and that we are by any means to avoid it, and part from all occasions of giving it. That Hyperbolical expression, Matth. 24.2. denotes extreme destruction and razing of the Foundation. See Hag. 2.16. Matth. 1.6. and Luke 10.4. Of which before, in the Metonymy of a sign.

John 21.25. And there are also many other things, which Jesus did, the which, if they should be written everyone, I suppose, that even the whole world itself could not contain the Books, that should be written. Some expound this of the capacity of the understanding, (hence Theophilact expounds 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 to understand, as the same word rendered here contained, is taken, Matth. 19.11.12.) that the sense may be, that there would never be such an one in the World, that could comprehend all in his mind, because of the variety and multitude of things done, and spoken by Christ, the world being metonymically put for the Men, and Books for their Contents.

Others understand it of local capacity, properly so called, that the whole world was not big enough to contain all the Books, if in every Circumstance all the sayings and actions of Christ were written, which explication is favored by the pronoun ( 〈 in non-Latin alphabet 〉 , itself ) added to the world: Take it which way you will, it is an hyperbolical expression, especially in the latter sense. Some compare Amos 7.10. with it, The Land is not able to bear all his words, &c.

By that Hyperbolical wish of the Apostle, Rom. 9.3. his great and exceeding love to the Israelites is noted. See Gal. 3.13, 14. Jude ver. 23. &c.

CHAP. XX. Of an Allegory.

ΑΛΛΗΓΟΡΙΑ, an Allegory, with respect to its Etymology or derivation, signifies that, when one thing is said, another thing is understood. It is the Continuation of a Trope, especially of a metaphor, and although Metonymies, Ironies and Synecdoches are likewise continued, yet not so frequently nor with that Emphasis, as in the other florid Tropes, therefore we will in a particular chapter treat of this continued Metaphor, not so much to show the Fountains whence Allegories are taken, (for that I presume is abundantly shewn where we have treated of Metaphors ) but to discover and explain some difficulties in it, and show its peculiar nature.

These Allegories we will distinguish into Simple, and Allusive. The Simple we call such as are taken from any natural things. The Allusive we call such as respect other things, whether Words or Facts, and are from thence deduced into a translated description.

CHAP. XXI. Of a Paraemia or Proverb.

THE Generical Consideration of a Trope with respect to its continuation we have Treated of in the last Chapter—; The special Consideration of it, we will Treat of in this. Which is either according to common use, and called Paraemia, a Proverb, or an Adagy; or with respect to its obscurity, and is called Aenigma, or a Riddle or obscure Allegory. The Hebrews call it 〈 in non-Latin alphabet 〉 Meshal, Ezek. 16.44. and 18.2. from the Root 〈 in non-Latin alphabet 〉 which takes its signification from Comparing or Ruling, that so 〈 in non-Latin alphabet 〉 may be a Proverb, or a Comparative Speech or Likeness, or as it were 〈 in non-Latin alphabet 〉 , a Ruling Sentence, which has the principal place in a speech, and by its weight and gravity it makes it more Illustrious—. What other Acceptations this word hath, shall be shewn (with Divine Assistance) in the second Volume of this Book. To the Sense we hold to, the word 〈 in non-Latin alphabet 〉 2 Pet. 2.22. exactly agrees, which some think is derived 〈 in non-Latin alphabet 〉 , a via, from, or out of the way, that is, a departing from the vulgar or Common way of speaking, or as others think from 〈 in non-Latin alphabet 〉 , praeter vel juxta primum verbum (for 〈 in non-Latin alphabet 〉 signifies also a Verb) and from its sense is, as it were, another word and sense, as a Proverb is called.

In Proverbs words properly taken, or Tropes or their Affections are used; which last only concerns us in this Place. And both are either entire Sentences or Proverbial Phrases, which by common use, are brought into a sentence.

Proverbial Sentences are to be read in Gen. 10.9. and 22.14. Numb. 21.27. 1 Sam. 10.12. and 24.14. 2 Sam. 5.8. and 20.18. Jer. 31.29. Ezek. 16.44. and 18.2. Luk 4.23. John. 4.37. 2 Pet. 2.22. in which places the holy Spirit expressly affirms that those sentences are become Proverbs. There are other phrases 〈 in non-Latin alphabet 〉 , to which the Title of Proverbs is not annexed, yet because of their Emphaticalness, they are so esteemed: as Deut. 25.4. 1 Kings 8.46. and 20.11. 2 Chron. 25 9. Job 6.5. and 14.19. and 27.19. and 28.18. Psal. 42.7. —62.9. Such is that famous Sentence, Psal. 111.10. The fear of the Lord, is the beginning of Wisdom: See Prov. 1.7. and 9.10. with Job 28.25.28. There are many in the Book called 〈 in non-Latin alphabet 〉 the Proverbs of Solomon, as Prov. 1.17, 32. —3.12. —6.6, 27. —10.5, 13, 19, 25. —11.15, 22, 27. —12.11, 15. —15.2, 53. —17.1, 10, 19, 28. —19.2, 24. —20.4, 11, 14, 21, 25. —22.6, 13. —25.11, 16, 27. —26.4, 10, 11, 14, 17, 28. —27.6, 7, 8, 10, 14, 17, 22. —28.21. —30.15. &c.

So in the Book of Ecclesiastes; Chap. 1.15, 18. —4.5, 12. —5.2, 6, 8, 9, 10. —6.9. —7.17. —9.4, 18. —10.1, 2, 8, 9, 15, 19, 20. —11.3, 4, 6, 7. —12.12.

In the Prophets, Jer. 13.23. —23.28. Ezek. 7.5. Micah 7.5, 6. Habak. 2.6. Mal. 2.10. &c.

In the New Testament; Matth. 5.13, 14, 15. —6.3, 21, 24, 34. —7.2, 5, 16. —9.12, 16. —10.10, 22, 24, 26. —12.34. —13.12, 57. —15.14. —23.23. —24.28. Mark 9.50. Luk. 9.62. —12.48. —23.31. Act. 9.5. —20.35. 1 Cor. 5.6. —10.12. —15.33. 2 Cor. 9.6, 7. 2 Thess. 3.10. Tit. 1.15.

Here we must note that Christ and his Apostles used several Proverbs, or vulgar ways of speaking, common to the Jews, which were partly written in their old Books, yea even in the Talmud, as Matthew 7.2. Mark 4.24. Luke 6.38. With the same measure ye mete, the same shall be measured to you again, which is in the Talmud tract. Sanhedrim in these words, 〈 in non-Latin alphabet 〉 By the same measure which ye shall measure, others will measure to you again. 'It is very plain in the Targum Hierosolymitanum, Genesis 38. in these words; By what measure a man measures, by the same will others Measure to him; as to good Measure or bad measure. So the sentence, Matthew 19.24. It is easier for a Camel, &c. is in the Talmud as Ang. Caninius says; only it is said there, that an Elephant cannot go through the Eye of a needle, for which Elephant, (a Beast known to few) Christ said a Camel, a Beast well known in Syria. And the phrase, Luke 6.42. Buxtorfius in Glossatore Talmudico says, is also in the Talmud. And 2 Thessalonians 3.10. If any will not work, neither shall he eat— Drusius, 2 Tract. in Gen. magn. Bereschith Rabba Tract. Talmud: says the same phrase is the Talmud. And doubtless the Apostle thence took it. See Adag. sacra. written by Zelmer from the whole Bible in 5. Centur.

Of Proverbial phrases. See examples, Exodus 11.7. That a dog should not move his tongue, was a Proverbial speech, denoting profound silence and peace in that place. Some refer this to a Meiosis. See 1 Samuel 25.22, 34. 1 Kings 14.10. And 16.11. 2 Kings 9.8. which last was also a Proverbial phrase, denoting extreme destruction, even to the vilest Animal.

See other Proverbial Speeches, 2 Kings 14.26. Deuteronomy 32.36. Esth. 1.22. Job. 16.10. Psal. 3.7. Lam. 3.39. Micah 4.14.

See Isaiah 3.15. 2 Corinthians 11.10. And 12.7. Matthew 5.39. Luke 6.29. with 1 Kings 22.24. John 18.22. Acts 23.2. 1 Corinthians 4.11. Prov. 26.17. And 28.21. Ezek. 13.19. Matthew 3.11. John 1 27. Matthew 23.24. Acts 9.5. And 26.14.

To kick against the Pricks, was a Proverbial speech, Acts 5.39. See Acts 23.9. The phrase 1 Cor. 13.15.

But he shall be saved yet so as by Fire, is a Proverbial speech, as if he had scaped from a Conflagration. That is, as Illyricus says, such a Teacher is together with his stubble in the midst of a terrible incendium (or fire) these being condemned by the Judgment of God, shall perish, but he by the singular favor of God, shall be preserved though with much hazard and difficulty. See Zachariah 3.2. Amos 4.11. &c.

CHAP. XXII. Of an Aenigma.

IN a continued Trope, if there be a singular obscurity 'tis called 〈 in non-Latin alphabet 〉 , Aenigma, which signifies an obscure question, a knotty or dark speech; 'tis derived of 〈 in non-Latin alphabet 〉 , which signifies to hint obscurely, and, as it were, to speak in the dark. And that comes from 〈 in non-Latin alphabet 〉 , which amongst other things denotes not only praise, but a saying worthy of praise and admiration, because it is a symbolical and sinewy way of expression. It is said of the Queen of Sheba, 1 Kings 10.1. That she came to try Solomon with hard questions, that is, Aenigma's, such as we treat of. See Ezek. 17.2. Psal. 78.2. with 49.4. &c.

Judge. 14.14. Samson says to his guests— out of the eater came forth meat, and out of the strong came forth sweetness