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

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

p. 2CHAP. I. Of a Metonymie of the Cause.

foreign, transnominatio, a chan…e of Names or transmutatio, sive nominis, pro nomine posito ex foreign, trans & foreign, Aeolice pro foreign Nomen, &c.A Metonymie is a Trope when a Cause is put for the Effect, or the Effect for the Cause, the Subject for the Adjunct, or the Adjunct for the Subject.

There are four kinds of Metonymies, Answering to the four kinds of Causes, Viz.

1. Efficient.

2. Material.

3. Formal.

4. Final.

A Metonymie of the Cause is used in Scripture, when,

1. The Person acting is put for the thing done:

2. When the Instrument by which a thing is done, is put for the thing effected.

3. When a Thing or Action is put for the effect produced by that Action, of which in Order.

1. The Person Acting for the thing Acted or Effected.

1. THE HOLY SPIRIT is put for its Effects and Operations, as 2 Cor. 3:6. Who hath made us able Ministers of the New Testament not of the Letter, but of the Spirit, for the Letter killeth but the Spirit giveth Life. Where by the term [Letter] we are to understand the Law written in Tables of Stone, which required perfect obedience, and which no man can perform because of Corruption, therefore that Law can pronounce nothing but a sentence of Death: But by [Spirit] is meant the saving Doctrine of the Gospel, which derives its original from the Spirit (considered as a most merciful comforter) who sets it home upon the Soul, fitting and preparing it thereby for Eternal Life; sutable p. 3to John 6.63. The Words that I speak are Spirit and Life; that is,Joh. 6.63.John 6:63 they are from the Spirit of God, and being received by Faith confer Salvation, through the grace of God, Rom. 8.2.Part. 1. Col. 1162. By the Law of the Spirit of Life (as Illyricus says) is meant the Doctrine of the Gospel, (because it is a peculiar instrument or means of its operation) which by a Divine efficacy, changes the heart, and writes his Law there, which now is not only inscribed in Tables or Parchments, but penetrates the inward parts, quickning the soul to spiritual Motions and Actions. See Gal. 3.2.5. Isa. 11.4. 2 Thes. 2.8. Isa. 42.1. and 61.1, 2. John 3.34. &c.

2. THE HOLY SPIRIT is put for Regeneration, Psal. 51.10. Renew a right Spirit within me. Ezek. 36.26. A new Spirit will I put within you, hence the Apostle says, be ye renewed in the Spirit, &c. Eph. 4.23. Which is expounded, Rom. 12.2. Be not conformed to this World, but be ye transformed by the Renewing of your mind, &c. Hence arises an opposition of Flesh and Spirit, John 3.6. That which is born of the Flesh is Flesh, and that which is born of the Spirit, is Spirit, where **Primo loco vox Spiritus denotat ipsum spiritum sanctum, gratiose per verbum et baptismum operantem; posteriori loco spiritus sancti foreign salutare intelligitur.by [Flesh] is meant man defiled by sin, and by [Spirit] the grace of Renovation, or (which is the same thing) the Regenerate man. The Apostle 1 Thes. 5.19. Exhorts not to quench the Spirit, that is, the Gifts of the Spirit, as Illumination, and Renovation, suitable to 2 Tim 1.6. (foreign, suscitare instar ignis, Donum Dei,) stir up, as Fire, or Coals, are stirred up, for so the word foreign signifies, the gift of God, which is in thee, for true Faith and Godliness, may be resembled to a little Flame kindled by the Spirit in the hearts of Believers, which the Devil and Carnal Corruptions endeavour to smother, but is to be cherished and stirred up as fire is by more fewel; this feeding and quickning fewel is the Word of God; In this sence the Soul is distinguished from the Spirit in man: For (Spirit) denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul, by which it is carryed to and united to God, as Luke 1.46, 47. My Soul doth magnifie the Lord, and my Spirit rejoyced in God my Saviour, expounded, 1 Thes. 5.23. The very God of Peace sanctifie you wholy; and I pray God your whole Spirit, and Soul, and Body, be preserved blameless unto the Coming of our Lord Jesus Christ: For other places where the Spirit is put for the New Man, and spiritual strength, see Psal. 51.17. Esa. 26.9. Ezek. 18.31. Matth. 5.3. and 26.41. Acts 17.16. and 19.21. and 20.22. Rom. 1.9. 1 Cor. 5.3, 4, 5. and 6.20. Gal. 3.3. &c.

More especially the SPIRIT is put for those peculiar or extraordinary Gifts of the Spirit, which for various uses, whether publick or private, spiritual or external, are bestowed on Man, as Numb. 11.17. I will take off (or separate part off, for so the Hebrew is) the Spirit which is upon thee, and will put it upon them, (viz. the 70 Elders, who, as verse 25 thereupon Prophesied and did not cease,) upon which Vatablus says, The Lord so abstracted from the Spirit of Moses, that he took away nothing, as one Candle (which Rab. Salomo calls a most Elegant similitude) lights several, yet loses nothing of its Original light. To this may the request of Elisha be referred, 2 Kings 2.9. I pray thee let a double portion of thy Spirit be upon me, where there is an evident Allusion to the right of Primogeniture or first-born, Deut. 21.17. where the first-born was to have a double portion, &c. As if Elisha had said, I am your first Disciple, received into your School, therefore ask of God a greater measure of Spirit for me, then any one of your Disciples. Daniel had a more excellent Spirit (Dan. 5.12. with 6.3. for so the hebrew Text runs) and more knowledge and understanding, &c. then the Presidents and Princes, that is, more excellent and higher gifts of the Spirit, see Luke 1.17, 80. and 2.40. Acts 19.2. John 7.39. Acts 1.5.

To this may be referred, what is spoken of Revelations, Visions, or Extasies, whether real or pretended, as Ezek. 37.1. The hand of the Lord carryed me out in the Spirit of the Lord; that is, by a Vision, or Rapture of Spirit, So 2 Thes. 2.2. That ye be not shaken in mind, or be troubled, neither by Spirit, nor by Word, nor by Letter, as from us, &c. That is, by Revelations which are pretended to come from the Spirit, so Rev. 1.10. I was in the Spirit, that is in an Extasie or immediate Revelation of the Spirit, as 2 Cor. 12.2. Rev. 4.2. &c. and 17.3. and 21.10. is described.

p. 4The SPIRIT is also put for Doctrines revealed from Heaven, whether foreign truly, or foreign by vain boasting so pretended, as 1 Cor. 14.32. The Spirits of the Prophets are subject to the Prophets, that is, the Doctrine, or Scripture Interpretation proposed by some Prophets, are subject to the Judgement of the rest; for it would savour of Haughtiness, Ambition, and Disdain for any individual to Ʋsurp an Infallibility, and reject the Judgment of the Brethren, as verse 29. Let the Prophets speak two or three, and let the other Judge. If any thing be Revealed to another that sitteth by, let the first hold his Peace. 1 John 4.1. We are thus exhorted, —Believe not every Spirit, but try the Spirits, &c. The Marks of which are given; verses the second and third, &c. Here it is evident that the Spirit is put for Doctrine, whether really revealed or pretended to be so. And by seducing Spirits, 1 Tim. 4.1. is meant false Teachers, that pretend their Doctrine to be from Gods Spirit, but is indeed of the Devil.

[Parents or Ancestors] are put for their Children, or Posterity, As Gen. 9.27. Japhet and Shem; Jacob and Israel for the Israelites, Exod. 5.2. Numb. 23.21. and 24.5, 17. Deut. 33.28. &c. Abraham, Isaac, Jacob, of whom according to the flesh Christ came, are put for Christ, Gen. 12.3. In thee which the Chalde Translates [for thee.] And the Targ. Hierosol. [In thy Righteousness or Holiness] shall all the Families of the Earth be blessed. And Gen. 18.18. All the Nations of the Earth shall be blessed in him, which is meant of his **In te & in s…mine tuo, Copulativa (et) idem est ac, id est, &c.Seed, as Gen. 22.18. Which Seed is Christ, who took on him the Seed of Araham, Heb. 2.16. Through whom the blessing of Abraham is come on the Gentiles, Gal. 3.14.

[The Writer or Author,] is put for his Writing, Book, or Work, Luk. 16.29, 31▪ They have Moses and the Prophets, let them hear them, that is, they have what Moses and the Prophets by inspiration from God have written, and delivered to Posterity for the Canon and Rule of Faith. So Luke 24.27. Acts 15.21. and 21.21. 2 Cor. 3.15. But even unto this day when Moses is read, that is, the Mosaical Writings, &c.

The [SOƲL,] the noblest part of man, is put for [Life] which is its effect, Gen. 9.5. What we translate [blood of your Lives] is in the Hebrew [blood of your Souls] and Gen. 37.2. Reuben said let us not kill him, the hebrew says, let us not smite him in the Soul. So Lev. 17.11. Life of the Flesh, in hebrew is, soul of the Flesh, See Ps. 56.13, 14, 15. Jer. 40.14.

(1.) This Term is sometimes put for the whole Person of man, consisting of Soul and Body, Gen. 46.27. Acts 27.37. foreign all the Souls in the Ship. (2.) For the Body only, Ps. 105.18. Iron entred into his Soul, we translate it, he was laid in Iron, that is, the Iron fetters made dints in his Flints. (3.) 'Tis put for Life (as before) Psal. 94.21. and 7.1, 2, 5. (4.) 'Tis put for a Carkass, Lev. 19.28. Ye shall not make any cutting in your flesh for the Dead, the hebrew is, for the Soul, and so it is taken, Lev. 21.1. And Hag. 2.4. (5.) It is put for the Rational Soul, Ps. 19.7. Deut. 11.18, &c.

2. The SOƲL is put for the Will, Affections and Desires, which are operations of the soul, as Gen. 23.8. If it be your mind, in the Hebrew 'tis, (with your Soul) as Psal. 27.12. and 41.3. and 105.22. The Septuagint translates it (if ye have in your Soul) the Chaldee, (If it be the pleasure of your soul.) So Exod. 23.9. Ye know the heart of a stranger, Heb. the soul of a stranger, that is, his mind or affection. See Deut. 23.24. 1 Kings 19.3. 2 Kings 7.7. Psal. 17.10, and 27. 12. and 41.3, Prov. 23.2. Jer. 34.16. John 20.24. foreign; how long dost thou hold our soul in suspense? That is, as our Translation hath it, how long dost thou make us to Doubt?

It may be referred hither, when the SPIRIT, which is often put for mans soul, is used to express the Motions or Affections of the Soul, whether Good or Evil, as Gen 45.27. The Spirit of Jacob their father revived, Numb. 14.24. My Servant Caleb had another Spirit, Judg. 8.3. Their anger was abated, 'ti… in the Hebrew p. 5their Spirit was abated, 2 Chron. 21.16. The Lord stirred up the Spirit of the Philistines, &c. 2 Chron. 36.22. The Lord stirred up the Spirit of Cyrus, &c. see Psal. 76.13. and 77.4. Pro. 1.23. and 18.14. and 29.11. Eccl. 7.9. Isa. 29.10. and 37.7. Jer. 51.11. Ezek. 13.3. Dan. 5.20. Hag. 1.14. Hab. 1.11. Rom. 11.8. 1 Cor. 2.12. &c. God hath given the Spirit of slumber, Eyes that they should not see, and Ears that they should not hear. Now you have received, not the Spirit of the world, but the Spirit which is of God, &c.

2. The Organical Cause or Instrument is put for the thing Effected by it.

THE Mouth is put for Speech, or Testimony, as Deut. 17.6. At the Mouth of two or three Witnesses, Mouthshall he that is worthy of Death be put to Death, but at the Mouth of one VVitness, he shall not be put to death. that is, by the Witness or Testimony of two or three, &c. so Deut. 19.15. One witness shall not arise against a man for any Iniquity, or for any sin, in any sin that he sinneth: At the Mouth of two Witnesses, or at the Mouth of three Witnesses shall the matter be established —which is expounded Matth. 18.16. and John 8.17.

2. The MOUTH is put for a Command or Prescription, Gen. 45.21. And Joseph gave them Waggons according to the Mouth of Pharaoh, &c. That is, (as we translate it) according to the Commandment of Pharaoh. Exod. 17.1. And the Children of Israel Journied according to the Mouth, (that is, the Commandment) of the Lord. So Numb. 3.16, 39. and 20.24. and 17.14. Deut. 1.26.43. and 34.5. So Moses the Servant of the Lord, died there in the Land of Moab, according to the Mouth of the Lord, that is, according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge, who from the Hebrew reading say, that Moses dyed in the kiss of the Lord; for that Tradition is not from the Hebrew Text, but from the Targum which is attributed to Jonath. Ʋziel, who renders foreign at the Mouth of the Lord, Ad Osculum verbi Domini, that is, according to the kiss of the Mouth of the Lord. But what's spoken of the Mouth of the Lord, is better to be referred to the Trope Anthropopathia, of which we shall hear hereafter.

[The Tongue] is put for Speech, Prov. 25.15. A soft Tongue breaketh the bones, Tonguethat is, a mild, civil, and courteous speech, so Jer. 18.18. **Percutiamus eum propter is…am Linguam, h…c est, sermonem illum▪ importunum & nobis odiosum.Let us smite him for that Tongue (foreign) that is, for his importunate, unseasonable and odious Speech. But more especially for the Idiom or particular Language of Nations. Act. 2.4, 11. And they were all filled with the Holy Ghost, and began to speak with other Tongues, as the Spirit gave them utterance.—Cretians and Arabians do we hear them speak in our Tongues the great things (or wonderful works) of God. It is also put for the Gift of strange Languages. In my name shall they cast out Devils, they shall speak with new Tongues, Mark. 16.17. and 1 Cor. 14.19. Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then Ten Thousand words in an unknown Tongue. That is, in a Language which the People understand not, &c.

[The Lip] is put for Speech, Gen. 11.1. And the whole Earth was of one Lip, and of one word, that is, of one Language, and of one Speech, or Idiom of speaking, the Chaldee sayes of one Tongue, and one Speech. That the Hebrew Language is meant here, (which in Isa. 19.18. is called the Lip of Canaan [we translate it Language by the same Trope) And which by the Targ. Hierosolym. and R. Saloom upon the place is called the Holy Tongue) is shewed elsewhere. Neither was Hebrew the peculiar name of that Language in those times, because there was no need of a term of distinction, there being no other Speech in the World, till p. 6after the Confusion of Tongues, and scattering of the People at Babel.

Pro. 17.7. A Lip of excellency does not become a fool, much less a Lip of lying, A Prince, Non decorum est stulto labium dignitatis, quanto minus liberali labium salsitatis.that is, a worthy and excellent Speech do's not become, or is not to be expected from a Fool, much less should a Noble or brave mind tell Lies.

Esa. 33.19. A People of a deeper Lip (so the Hebrew) then thou canst perceive, that is, such as speak so obscurely, that you cannot understand them; as Pagninus renders it. See Pro. 12.19. the Lip of Truth shall be established for ever, but a lying Tongue is but for a moment. Job. 12.20. He removeth away the Lip of the faithful, &c. so 'tis in the Hebrew.

[The Palate] is put for Speech. Pro. 5.3. For the Lips of a strange Woman drop as an honey Comb, and her Palate (so the Hebrew) is smoother then Oyl; that is, her Words or Speech.

[The Throat] is put also for loud Speaking, Isa. 58.1. Cry with the Throat (so the Hebrew) spare not, &c. by which the Organ of Crying or Speaking is to be understood, for the Explication follows, viz. lift up thy voice like a Trumpet, and what the Scope or Argument of that loud Speech, or Shrill Cry, was to be, is added in these words, And shew my People their Transgression, and the house of Jacob their sins.

[The Hand] is put for Actions done by it, where there is also a Synechdoche, For by the Actions of the Hands, some other things, as also Principles or beginnings of Actions are understood, as Counsel, Machination or contrivance; thought, endeavours, care, &c. as 1 Sam. 22.17. Slay the Priests of the Lord, for their Hand is also with David, that is, they help him with their Counsel. So 2 Sam. 3.12. and 14.19. 1 Kings 10.29. Psal. 7.4. Isa. 1.15.

[The Hand] is put for Writing, 1 Cor. 16.21. The Salutation of me Paul, with mine own hand, that is, mine own Writing, and Col. 4.18. The Salutation by the Hand, (that is the Writing) of me Paul. This is ordinary, (viz. for a mans Writing to be called his hand) among the Greeks as Pollux and Suidas sayes, and among the Latines, see Cicero lib. 7. Epist. ad Attic. as also in our common Language.

[The Hand] is put for a Gift reached by the Hand. Psal. 68.32. Ethiopia shall make her Hands run to God (so the Hebrew) that is, Ethiopia shall speedily transmit her Gifts, as Psal. 72.10. Isa. 60.6. to which Relates that of **Lib. 35. cap. 14. Graeci Anqui doron palmum vocabant, & Dona Munera, quia Manu darentur.Pliny—the Ancient Greeks called Doron the palm or fist, and therefore they called the Hand, Gifts, that word so signifying because they were given thereby. — See Psal. 22. 35, 36. And more under the Head or Title Metaphors.

[A Sword] is put for War or Slaughter, which are in a great Measure performed thereby. Exod. 5.3. Let us go we pray thee three days Journey into the Desert, and sacrifice unto the Lord our God lest he fall upon us with Pestilence, or with the Sword. Levit. 26.6. Neither shall the Sword go through your Land, so Isa. 1.20. Jer. 14.12, 13, 15, 16. and 43.11. Psal. 144.10. Rom. 8.35. and several other places. It is said, Matth. 10.34. I came not to send Peace, but a Sword —, that is, not such peace, as that men will rest contended and quiet in Paganism, or Irreligion, but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel, even through Sufferings, Persecution, and Blood, &c.

[A line] or foreign measuring Rope, is put for a Countrey or tract of Land, because by it was measured, as Amos 7.17. Micah. 2.5. Zach. 2.1. For it was a custom to Measure Land by an extended Chord, and distribute Inheritances, as in Palestine, which is done in modern times by a Rod or Perch, therefore the word foreign A cord, Rope or Line, is put for the bounds, space or quantity of the portion of Land given. Deut. 3.4. All the line of Argob, **So it is in the Hebrew.the Kingdom of Og in Bashan. The Chaldee sayes all the house or place of the Province, &c. see Joshua 17.14. Psal. 105.10, 11. Zeph. 2.5. &c.

p. 7Sometimes it is also a Metaphor, Deut 32.9. For the Lords portion is his People, Jacob is the Cord of his Inheritance, that is, a People peculiar to himself, and segregated and divided from the World, see Psal. 16.6. the lines are fallen unto me in pleasant places, yea, I have a Goodly heritage—. Our Saviour, who is here speaking by the Prophet, uses this Metaphor to express the Figure or Delineation of the Church, &c. Hence it is said, 2 Cor. 10.15, 16. Not boasting of things without our Measure, that is, of other mens labours, but having hope when your Faith is increased, that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you, and not to boast in another mans line (or Rule) of things made ready to our hand, where foreign Regula, a Rule, signifies that space Measured by it, as if God had divided the World among the Apostles, that they should preach in their particular and respective precincts or allotted places.

[Money] is put for Property or Estate purchased by Money, Exod. 21.21. for he is his Money, that is he purchased or bought him with his Money, and is to him as good as Money.

3. A Thing or Action is put for the Effect produced by that Thing or Action.

THis kind of Metonymie is to be found distinctly in Nouns and Verbs, of which we are to note, that some are referred hither, foreign or by way of Analogy, in which as I may speak, there is a foreign, connotation, or consignification, that is, when the Thing or Action is not to be understood strictly for the effect, but together with its Effect and consequent.

In Nouns; Certain termes which signifie [Affection] are put for their Effects, as 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. The Emphasis is great here,Love. as if Jehovah had said that he hath graciously given us his own very Love, whilst he adopts us into the priviledge of Sonship. By bestowing this blessing he bestows himself, and makes himself one with us, for he is Love, 1 John. 4.8.

[Mercy] is put for the Benefit and Commiseration that proceeds from it, Gen. 20.13. and 32.13.Mercy. I am less then the (or I am not worthy of the) least of thy mercies, 2 Chron. 35.16. By the same Trope the Greeks call foreign, **foreign, emosyna, e…t genus omne bene…icii quod in miseros confertur, Beza. The word signifyeth Mercy and Pity, therefore all our Alms must proceed from a Merciful and Pitiful heart.Alms what they give in Charity to the poor Matth, 6.1. Luk. 11.41. Act. 10.2, 4. Motum internum significat, quo inclinentur homines ad miserendum pauperis. Chamier; That is, It signifies an internal motion by which men are inclined to pitty the poor.

[Anger] is put for punishment or vengeance which proceeds from Anger, Psal. 79.6. Pour out thy wrath (or Anger) upon the Heathen, &c. Micah. 7.9. I will bear the Anger or Indignation of the Lord, &c. Rom. 2.5. But after thy hardness and impenitent heart treasurest up unto thy self Wrath against the day of Wrath, &c. see Rom. 3.5. and 4.15. and 13.4.5. Eph. 5.6.

[Anger] is put for a Command given in Anger, 1 Sam. 28.18. Because thou obey'dst not the voice of the Lord, nor executed'st his fierce Wrath (or Anger) upon Amalek, &c.

[Judgment] is put for Punishment and Castigation or Correction, Exod. 6.6. I will Redeem you (Israelites) with great Judgments, that is, great punishments upon Pharaoh, Pro. 19.29. Judgments (that is punishments) are prepared for Scorners, &c.—when I send my sore Judgments upon Jerusalem, that is, punishments, &c. see Ezek. 14.21. Rom. 2.3. 1 Cor. 11.29. 1 Pet. 4.17. It is put for Condemnation, p. 8Jer. 26.11. John 3.18, 19. 2 Pet. 2.3. In 1 Cor. 11.29. It is said, he that eateth and drinketh unworthily, eateth and drinketh Damnation, but in the Greek it is foreign which signifies Judgment.

[Sin] with the Synonymous terms is put for the punishment of Sin. Gen. 19. 15. The Angels hastned Lot, saying arise, take thy Wife and thy two Daughters which are here, lest thou be consumed in the Iniquity of the City, that is, in the punishment of the City. Psal. 7.16. his sin (or mischief) shall return upon his own head, that is, the merited or condigne punishment. See Jer. 14.16. Zach. 14.19.

With a Verb, that signifies to bear or carry, it intimates the Guilt and Conviction that preceds punishment, which must certainly follow, as Exod. 28.43. Lev. 5.1. and 20.20. and 22.9. Numb. 14.33. Ezek. 23.35, 49. and 18.20. and other places.

[Work] is put for its reward, Lev. 19.13. the work of him that is hired (so the Hebrew) shall not abide with thee all night, until the morning. Jer. 22.13. Rev. 14.13. that they may rest from their Labours, and their works follow them. Sometimes it is put for the merit of the Work, Rom. 11.6. And if by Grace, then it is no more of Works? otherwise Grace is no more Grace. But if it be of Works, then it is no more Grace; otherwise work is no more work, here Grace and Work; that is to say, merit are opposed to each other.

[Divination] or Augury foreign is put for the Price and Reward of it, Numb. 22.7. And, The foreignDivinations were in their hands, that is, (as in our Translation) the Rewards of Divination, which were to be given to Balaam.

Labour is put for the profit or fruit it produces, Deut. 28.33. All thy Labours shall a Nation which thou knowest not, eat up. Psal, 78, 46. He gave their labour unto the Locust, Psal 105.44. They inherited the labour of the People, Psal. 128.2. for thou shalt eat the labour of thine hands, Pro. 5, 10. Eccl. 2.19. Isa. 45.14. Jer. 3.24. Ezek. 23.29. [Hunting] is put for Venison, got by Hunting, Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting, that is, his Venison, see Gen. 27.3.

So much of Nouns, there are some Metonymies in Verbs as Verbs of Knowing, and such as betoken Affection or Operation, of which kind are

Verbs that signifie to know, which besides the bare foreign, or knowing, denote the motions, affections and effects, that are joyned with knowledge, as Psal. 90. 11. Who knoweth the power of thine Anger? that is, who considers, or regards the power of thine Anger? so, as to awake from the sleep of sin, and seriously to repent? Israel doth not know, &c. Isa. 1.3. That is, considers not, nor takes notice of the Blessings the Lord gave it, Jer. 8.7. Luk 19.41. John 8 43. Why do ye not know my Speech, that is, approve it, and with a faithful Assent receive it? The Answer of Christ (giving the reason of this,) follows, viz. even because ye cannot hear my words, that is, so understand them, as to Embrace and close with them, for through the Devils blinding of you, and your wilful choice, ye are of your Father the Devil, and the lust of your Father ye will do.

[To know] is put for approbation, as Rom. 7.15. For that which I do, I know not, that is, (as our Translation hath it) allow not, Rev. 2.24. But unto you I say, and unto the rest in Thyatira, as many as have not this Doctrine, and which have not known the Depths of Satan (that is, have not approved of his Snares and deep Temptations.) To be [Conscious] signifies more then barely to know, which differ as much as Knowledge and Conscience, as Psal. 35.11. False Witnesses did rise up, and they asked me things that I knew not, that is, of which I am no wayes conscious to my self, as Psal. 51.3. because I know mine Iniquities, and my sin is ever before me. Where the Prophet includes the terror of Conscience, and serious p. 9Contrition, 2 Cor. 5.21. It is said, He (that is, God the Father) hath made him, (that is Christ) to be sin for us, who knew no sin; that is who was not guilty of any sin, for he was most perfectly holy, and without sin — So that he was made sin in this sence, viz. The Father imputed our sins to him according to Esa. 53.6. And the Lord hath laid on him the iniquity of us all, or hath made the iniquities of us all to meet on him, &c.

[To Know,] Is put for Estimation, or Judgment of any thing with respect to its value or worth, as 2 Cor. 5.16. Henceforth know we no man after the Flesh, that is, we do not value or esteem any man for external things, as Riches, Poverty, Honour, Disgrace, legal Priviledges, &c.— After which follows, Yea though we have known Christ after the Flesh, yet now henceforth we know him, (viz. that way) no more; he speaks of the Estimation of Christ carnally or in a fleshly way, viz. in that state of humility, wherein he was plac'd, during his sojourning here— For in that respect we shall know him no more, but in his state of Exaltation, Grace, and Glory, we shall know, that is, value, esteem, and prize him; not for any legal Derivation, or Pedigree, with respect to his humane Nature, but, because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father, from whom we expect our great and glorious Deliverance, &c. To this belongs that phrase, Prov. 24.23. It is not good to know the face in Judgment; in which is a **Prosopolepsia.foreign, viz. a respecting of Persons, or an Estimation or Judgment by external appearance without respect to equity; as ver. 24. He that saith unto the wicked thou art Righteous, him shall the People Curse, &c. that is, from a foreign, or a partial respect of persons, whereas we are advised, Prov. 25.21. If thine Enemy be Hungry, give him bread to Eat: And if he be thirsty, give him water to drink— For thou shalt heap Coals of fire upon his head, and the Lord shall Reward thee; This is a right Gospel Spirit, because it is so far from a Revengeful retaliation, that it commands Good for Evil.

That which is said by Moses in his publication of the Commands of God, Deut. 1.17. viz. Ye shall not know faces in Judgment (so the hebrew) Deut. 16.19. Thou shalt not wrest Judgment, thou shalt not know persons, and Job 34.19. That accepteth not (or knows not) the persons of Princes, nor regardeth the rich more then the poor, is a speech of Jehovah, and agrees with Acts 10.34. Of a truth I perceive that God is no respecter of persons, &c.

2. Verbs of Cognition, or knowledge also concern the Will and Affections of the Heart. And so to know is to Love, cherish, and take care for, &c. As Exod. 1.8. And there arose a new King, which knew not Joseph, that is, he regarded him not, nor the good Acts which he had done in the Kingdom, the Chaldee says, One that did not confirm the decree of Joseph, So Gen. 39.6. Jud. 2.10. Prov. 12.10. & 29.7. 1 Thess. 5. 12. In other places foreign to know is of the same signification as Deut. 33.9. Ruth 2.10, 19. Psal. 142.4, 5.

By a special and singular manner of the Holy Spirits speaking. The phrase [to know] is attributed to God, which denotes his special Providence, Love and Paternal Care, as Exod. 2.25. And God looked upon the Children of Israel, and God knew them, that is (as we translate it) he had respect unto them, 1 Chron. 17.18. Psal. 1.5, 6. and 37.17, 18. Jer. 1.5. and 24.5. Amos 3.2. (see Deut. 4.20.) John 10.27. 1 Cor. 8.3. 2. Tim. 2.19. &c.

This term [to know] denotes also a trust and hearty confidence, (foreign,) or a certain perswasion, faith or assurance, given by the Holy Spirit to men endued with a saving faith, as Job 19.25. I know that my Redeemer liveth, that is, I have an absolute faith and confidence that it is so, and acquiesce in it, &c.

To know the Name of the Lord, is by true faith to adhere to him, Psal. 9.10. For they that know thy Name will put their trust in thee. To know the Lord, is to believe and hope in him, Jer. 9.24. and 31.24. Hosea 2.20. John 17.3. &c. This is the knowledge by which many shall be justified, Esa. 53.11. The knowledge of Salvation, Luk. 1.77. **foreign.The knowledge of the Truth which is after Godliness, Tit. 1.1.

p. 103. The very work or act, When [to know] is put for [to be able] or the interior faculty of operation, which is the principle of Actions, Esa. 56.10, 11. His Watchmen are greedy Dogs which can never have enough, (the hebrew says, which knew not fulness) Shepherds that cannot understand, or as the hebrew has it, that knew not to understand; the meaning is, that for their Covetousness, they cannot be satisfied, and for their blindness, and want of skill, cannot apprehend Divine things Aright.

It is said Matth. 7.11. If ye then being Evil **foreign.know how to give Good things unto your Children, &c. That is, ye can (or are able) notwithstanding your natural Wickedness, do good to your own. This Trope is very frequent also in the Latin Tongue, &c.

It is put for an Experimental sence of a Fact done, Mark 5.29. foreign, &c. et scivit corpore, and she knew in her body, (in our Translation 'tis, she felt in her body) that she was healed of that plague. Hence by the same Trope or manner of speaking, 'tis said of Christ verse 30. And Jesus foreign, cognoscens in semetipso) knowing in himself that vertue had gone out of him, that is feeling and experiencing it.

1 Cor. 4.19. I will know, not the speech of them which are puffed up, but the Power, that is, I will experience how strong they are in the Faith, what zeal they have, and how powerfully the Holy Spirit has influenced them.

More especially, by the term knowing, Conjugal Society is noted, as Gen. 4.1. and 19.5, 8. Numb. 31.17. Matth. 1.25. Luke 1.34. This was common with the Greeks and Latins, as Plut. in Alex. Neque aliam foreign cognoscebat mulierem, that is, he knew no other Woman. Horat. Ignara mariti, ignorant of a Husband.

[To Remember] Is put for the Will and Desire, Heb. 11, 15. If they had Remembred that Country from whence they came, they Might have had opportunity to have Returned, that is, if they had a mind or Desire to have Returned thither &c. which exposition is cleared in the following verse, viz. But now they desire a better Country, that is, an heavenly. See Isa. 44.21. Joh. 2.7. So Cant. 1.4. We will Remember thy love more then VVine, that is, by true Faith and sincere Love, we will cleave to thee for the great Affection thou hast vouchsafed us, which we esteem above all thats delightsome and precious (for such things are synecdochically noted by Wine) in this World; For the upright love thee, that is, the Regenerate sons of God, who truly know, and love Christ, and in Life follow him,) 2 Tim. 2..8, 19. Luke 22.19. 1 Cor. 11.24, 25. In a word, to Remember Christ is in a due and faithful sence and apprehension to be united to him, and to live to him alone, whereas on the contrary,

Oblivisci Jebovae cordis contumaciam Infidelitatem & impietatem importat.[To forget God] Imports Ʋnbelief, wickedness and Stubbornness of Heart, as Hosea 4.6. My People are destroyed for lack of knowledge: Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me; seeing thou hast forgotten the Law of thy God, I will also forget thy Children. See 2 Pet. 1.9. Jam. 1.25. Ezek. 22.12, &c.

Sometimes to Remember signifies a consequent speech, or an external real effect, as Esth. 2.1. Ahasuerus Remembered Vashti, when by the second verse it is evident that he was discoursing of her with his Ministers. Ezek. 23.19. Yet she multiplyed her VVhoredoms in calling to mind the days of her youth, &c. that is, both calls to mind, and in that very act exercising her former spiritual Whoredom. In what sence Remembrance and Oblivion are attributed to God, will be seen hereafter.

[Verbs of Affections] as [to love] or [to hate] are put for the actions themselves, which either really or according to the custom or opinions of men are the Results of such Affections— The verbs odi and diligo, to hate and love, do sometimes denote contrary Affections.

p. 111. To love signifies seeking and desiring as Luke 11.43. ye love, (that is ye seek or desire) the uppermost seats, &c. John 3.39. and 12.43. 2 Tim. 4.8.

'Tis put for (to be wont) as Matth. 6.5. Hypocrites love (that is, they are wont) to pray standing.

See Psal. 11.5. Prov. 21.17. 2 Tim. 4.10. Demas hath forsaken me, (foreign) having loved this present World, which Erasmus well renders hath embraced this present world; that is, Demas would not be a Companion of sufferers, but his desire, and seeking was to have good and happy days in this World.

2. [To Love] signifies to prefer, regard, or take care of one thing more then another. To which [to hate] is opposed, which signifies disregard, less care, and neglect of one thing more then another, as Gen. 29.31. with verse 30. John 12.25. He that loveth his (**In the Greek it is foreign, &c. that is, he that loveth his soul, &c. and hateth his soul, &c. Life) shall lose it; and he that hateth his (**In the Greek it is foreign, &c. that is, he that loveth his soul, &c. and hateth his soul, &c. Life) in this world shall keep it unto Eternal Life. This is expressed, Matth. 16.25. Thus, For whosoever will save his Life, (in the Greek 'tis, his Soul) shall lose it, and whosoever will lose his Life (or Soul) for my sake, shall find it. By the phrase (to Love his Soul,) is meant a will and resolution to preserve Life, even by the denyal or abnegation of the Name of Christ. And (to hate his Soul) signifies, that in comparison of the Name, Profession, and Truth of Christ, the preservation of this Life is a thing not at all valued, but that we are ready rather then deny him to suffer even unto Death.

It is said Luke 14.26. If any man come unto me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Soul (foreign) also, he cannot be my Disciple. This Text does not injoyn us to hate our Relations (for we are Commanded to Love even our Enemies, Matth. 5.44. Luke 6.27.) But the meaning is, that he that can or will prefer the comfort of Society of his Natural Relations before Christ and his Gospel is not worthy to be his Disciple. See Psal. 109.16, 17. Prov. 8.36. and 17.19. and 13.24.

3. It notes a declaration of an external Gesture, which is wont to be the result of Love, as Mark 10.21. Then Jesus beholding him loved him foreign, which signifies not that Christ approved his answer, or had therefore any singular or peculiar respect for him, but, (as it were) sweetly smil'd upon him, looking upon his talk to be childish and ridiculous, even as we smile upon Children, when they prattle of such things as are in themselves simple.

[Verbs of Operation] as [to do] are put for acquisition or gain, which is the effect of Action and Labour, as Gen. 12.5. The Souls they had made in Charan, that is, acquired or gotten there. Gen. 30.30. And now when shall I **Quando faciam ego pro domo mea.make for my house also? that is, when shall I provide or take care to get so much as will be sufficient for my Family. Hence 'tis said, Matth. 25.16. Then he that had received the five Talents went and traded with the same, **foreign.and made them other five Talents, that is, foreign, he gained them, as verses 17, 20, 22. it is expounded.

[To Judge,] besides its proper signification, denotes also the Consequent actions, as Castigation and Punishment, Gen. 15.14. 2 Chron. 20.12. Psal. 9.19.20. Acts 7.7. Heb. 13.4. Condemnation John 3.18. Rom. 14.3. Freeing, Delivering or Absolving, Psal. 35.24. Rom. 6, 7. &c.

p. 12The Matter of which a thing is made, is put for the thing made.

THE [FIRR-TREE] of which Lances were made is put for lances, Nah. 2.3. The Firr-trees shall be terribly shaken. 'Tis put for Musical Instruments, 2 Sam. 6.5. And David and all the House of Israel played before the Lord on all Firr-wood, (so the hebrew) that is, as in our Translation, on all instruments made of firr-wood, as the following words shew, viz. on Harps, and on Psalteries, and on Timbrels, and on Cornets, and on Cymbals.

[Brass] is put for Fetters or Shackles made of Brass, Lam. 3.7. **…aes me…m fecit aggravari.He hath made my Brass heavy, that is my chain, or fetters, whereby my legs are shackled. See Judg. 16.21. 2 Sam. 3.34. Ezek. 24.11. and 16.36.

You may see more Examples, Psal. 68.30. 2 Sam. 7.2. Jermiah. 4.20. Habak. 3.7.

[Gold and Silver] are put for things made of them, 1 Chron. 29.2. Psal. 115.4. Their Idols are Silver and Gold, Ubicun que Auro & Argento (quae nomina, ut & reliquorum metallorum, apud Hebraeos, plurali carent) numeralia nomina juncta leguntur, pro siclis ejusdem Metalli usurpantur. Junius in Gen. 24.22.Gen 24:22that is, made of Silver and Gold.

2. For Money or Currant Coyn, Gen. 23.9, 16. Gen. 24.22. 2 Kings 5.5. 1 Chro. 21.22, 24. Gen. 20.16. Deut. 22.19, 29. Caedar is put for Caedar-work, or Tables made of that Wood, Zeph. 2.14. Iron is put for an Axe, 2 Kings 6.5. For Fetters, Psal. 105.18. Corn is put for Bread, Lam. 2.12. with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them, Exod. 7.19. Stone is put for an Idol made of Stone, Jer. 2.27. & 3.9. And for a pound weight, Deut. 25.13. 2 Sam. 14.26. Prov. 11.1. See more examples, Esa. 34.11. Zach. 4.10. and 5.8. Gen. 28.18, 22. with verse 11. Wood is put for a House made of Wood, Jer: 21.14. I will kindle a Fire in the Forrest thereof, that is, in the House of Jehovah, In the House of the King, and in the Houses of the Nobles, which were built of precious materials brought from the Forrest of Lebanon, Jer. 22.7. 2 Kings 25.9. 2 Chron. 36.19. Jer. 52.13. &c.