A Key to Open Scripture Metaphors, Book 1 · Chapter 6 – Chapter 7
CHAP. VI. Of a Metaphor in General.
OF a Metaphor in general, let the following things be noted.
1. As to its Definition, it is said to be a [Trope,] when a word is trans…ated from its proper and Genuine signification to another less proper— Or when like is signified by like. Fabius lib. 8. c. 6. calls it a short similitude — There are other Definitions, but all to this sence. Some in handling the Definition of this Trope tell us, that a Metaphor may be taken, either from a simple similitude, or from Analogye or proportion. And that these two are different, because there may be a similitude betwixt two, as between a living and a painted man whence the name of the Man is ascribed to the picture. But in proportion two answers two, as Aristotle in his second Book of the Soul compares a …oot to the Mouth, because it performs the same office to a Plant, as the Mouth does to a living Creature — Here is indeed a double similitude, for a Plant is compared to a living Creature, and the Root to his Mouth, because Plants receive their nourishment from the Root, as a living Creature does by the Mouth. Of the first sort is that Metaphor, when drops of Dew are called Pearls, when Flowers are called Stars, or a gross corpulent man is called a hog. Of the later are, when the master of a Ship has been by Poets compared to a Waggoner, and e contra, because he takes the same care of his Waggon, as as the Master does of his Ship. In Scripture Metaphors we shall observe the same distinction, but promiscuously.
2. As to its difference from a similitude and Parable, the difference is either contracted, or more large; for in a similitude there is a manifest comparison of one thing with another, and so 'tis a logical Argument; but in a Metaphor there is one thing put for another that's like it, which nevertheless in its explication is to be handled by an apparent similitude. And we are to note here▪ that frequently in Scripture (especially in the Proverbs of Solomon) a Word or Phrase may be expounded by the deficient particle, And in such it is rather a contracted Similitude, then a Metaphor; and therefore many things of that nature are not hereafter reckoned amongst Metaphors.
3. As to its Dignity, as this Trope is the most frequent, so it the most florid and pleasant, giving a most wonderful energy or power, and evidence to the style of Holy Scripture, so that it may be truly called, the Academy or School, where God Communicates the knowledge of Nature and the Creation to his Scholars, foreign ▪ …tcaffording matter enough for their most serious and diligent study, making plain those Divine and glorious matters therein revealed in terms which call for deep scrutiny and search into their Nature and Proprieties. For as Rivet tells us, Isag. ad Script. Sacr. cap. 5. p. 49. The Scripture chiefly treating about things relating to Grace and Glory, yet affords occasion for the perfection and study of all Phylosophical knowledge, and borrows so much of natural things, as may serve for a looking-glass to represent Divine things to our Eyes, &c.
4. As to the manner of handling, whereas the properties of things from whence they are deduced, are many and various, there must be great care and accuracy used to find out the Reason of the similitude, and the Scope or intention of the Comparison, lest there may be an Abberration from the proper coherence of the Text, or the Analogy of Faith, to do this it is needful that a person be well acquainted with the respective Natures, and the Phylosophical Notions and Theories of all things from whence this Trope is taken, as also with the peculiar Customes, and distinct qualities of other Nations, particularly the ancient Jewish state in their Ecclesia…tical and Civil Government and Oeconomy; besides the knowledge of the Original Languages, (in which the Scriptures were penned, as Hebrew and Greek) which very frequently carry a native Grace and emphatical fulness, hardly expressible (with the same beauty and significancy) in a Translation.
More particularly there ought to be care taken, that one Metaphor be not strained to express things in themselves quite opposite, nor make the parallels run till they grow lame; for one Metaphor may be brought to signifie many things, with respect to some different qualities and diverse Attributes. Thus Christ is called a Lyon, Rev. 5.5. because noble Heroick and unconquerable: The Devil is called a Lyon, because roaring, rapacious and devouring, 1 Pet. 5.8. Wicked men and Tyrants are called so, Job 4.10, 11. 2 Tim. 4.17. Because they are fierce, outragious, and cruel to weaker men, as the Lyon is to weaker Creatures.
By the like Reason an Ʋnicorn is compared to the Goldly, with respect to its strength and courage, Psal. 92.10. And to the wicked because of its desperate boldness and spitefulness, Psal. 22.21.
[Leaven] expresses the wonderful force and penetrating vertue of the Word and Kingdom of God, Matth. 13.33. With respect to its piercing and diffusive quality; but it is applyed to corrupt and evil Doctrine, Matth. 16.6. 1 Cor. 5.6, 7. Because of its malignant and sowring quality, which is also very spreading, and insinuates it self into all the parts.
[Sleep] Metaphorically denotes the quiet and peaceable Death of the Godly, 1 Thess. 4.13, 14. And the carnal security, carelessness, and infidelity of sinners. Rom. 13.11. Eph. 5.14.
The [Sun] amongst other things denotes happiness, because of its light and splendor, Judg. 5.31. and in felicity or misfortune because of its scorching and excessive heat, Psal. 121.6. Matth. 13.6, 21. &c.
[A shadow] signifies protection against evils, as Esa. 49.2. and many other places— because it defends from intemperate heat. It also denotes great perils and calamities (as Psal. 23.4. Luke 1.79.) because of its darkness and foggyness, which are symbols of sorrow and evil.
[A River] Metaphorically denotes plenty of good and desirable things, Psal. 36. 8. —46.4. Esa. 66, 12. Because of the abundance of its Waters and the usefulness thereof well known— It also denotes terrors, perils, and overwhelmings, Psal. 18.4. and 124.4. because of the danger of its rapid and sudden inundations.
The [Harvest] is used in a good sence, Psal. 126.4, 5, 6. Matth. 9.37. And elsewhere, because of the great profit and necessity of the gathered fruit. 'Tis also used in a bad sence, Jer. 51.33. Joel 3.13. because it is cut down and destroyed.
[Treasure and Treasurer] is also to be understood in a good sence, Matth. 6.20. &c and in a bad sence, Rom. 2.5. both are joyned, Matth. 12.35.
Sometimes Metaphors taken from diverse things, are joyned together, where there is a necessity of a distinct enumeration; an evident example of this we have, Lam. 3. to the 16. ver. Where Metaphors are taken sometimes from Men of different circumstances and capacities; sometimes from Beasts to set forth the punishments inflicted by God. So in Eph. 2.20. The Metaphors taken from Civil Society, and from building are joyned together, to set forth the Mystical Conjunction of the Godly in Christ, &c.
5. As to the variety of the Metaphors Bartholinus rightly says, That they may be taken from all things in the World, whether substances or accidents, natural or artificial things. And Cicero says, Nihil est in rerum natura, unde simile duci non possit, lib. 3. de oratione.that there is nothing in nature from whence a similitude may not be brought, adding, that the variety of Metaphors is almost infinite.
Others say, that 'tis as possible to empty the Sea with sieve, as to reduce or confine Metaphors to certain Classes or bounds. — The like may (in a manner) be said of the Metaphors in Holy Scripture. But in as much as it is very profitable for such as are studious in that Sacred Writing, it shall be endeavoured so to dispose of most, if not all, the Metaphors (as much as may be done among such a multitude of them) found there, especially the most frequent and illustrious, as that they may be reduced to a certain Order, under their respective Heads, which will inable us to give a found judgment of the most Elegant and Rhetorical part of the Bible. And if any be missing, the Harvest being large, it may stir up others to gather up and improve the gleanings.
6. As to the right distribution or distinction of Metaphors into their right Classes or Heads, some take the Method of Plutarch and Quintilian (who to avoid confusion in such an infinite variety, which can scarce be concluded or terminated by art, rightly say, that the most illustrious sort of Metaphors are to be expounded and distinguished under certain heads) and they make them four, viz.
1. From animate things (viz. such as have life) to animate, as when God is put for a Magistrate, or a Shepherd for a Prince or Ruler.
2. From animate things to inanimate (viz. things which have no life) as when the Earth is said to Groan, and the Olive to Lye.
3. Or from inanimate things to animate, as when Christ is called a Door, a Vine, &c.
4. Or from inanimate things to inanimate, as when the Mystery of Salvation, is called a foundation, 1 Tim. 6.19. 2 Tim. 2.19. &c.
Others not respecting things as they are in Nature, observe a Grammatical series, or order, because Metaphors, are found in Nouns, Verbs and Adverbs.
In Nouns Substantives, as where it is said Deut. 22.14. The fat of the Kidneys of Wheat, for choice grains of Wheat, where is a double Metaphor.
First, In (Fat) for the choiceness or preciousness, and
Secondly, In (Reins) which is put for Grains, because they are like them in Form; and both are joyned because the Reins in a living Creature are covered with Fat.
Thus Christ is called the Light of the World, Joh. 8.12. The Good Shepherd, Joh. 10.11. The Apostles are called the Salt of the Earth, Matth. 5.13. &c.
In Nouns Adjective, as when one is said to be of Ʋncircumcised Lips, Ears, Heart, as Exod. 6.12. Jer. 6.10. and 9.26. For to be of an impure and sinfull heart — when the unbelieving and worldly minded man is said to be Dead, Mat. 8.22. — When the Word or Heavenly Doctrine is said to be sound; 1 Tim. 1.10. and 6.3. 2 Tim. 1.13. and 4.3. &c.
In Verbs, As when 'tis said of the Wicked they shall wither, Psal. 37.2. That is, they shall perish, The Soul is said to thirst, when it earnestly and vehemently desires any thing, Psal. 42.2. So when putting on is taken for assuming, as Eph. 4.24.
In Adverbs, As when to take a thing hardly is put for Grief and Sorrow, as Gen. 21▪ 11. To speak hardly is put for roughly or severely, as Gen. 42.7. To be grievously wounded is put for very much; 1 King. 22.34. Thus in the vulgar Latine Edition, but the Hebrew is without Adverbs there.
But a more proper Example is in Matth. 26.75. He wept foreign, bitterly, that is, very much; a Metaphor taken from Tast; So foreign Splendidly, is put for eminently or sumptuously; Luke 16.19.
But waving these, our method shall be to consider this Trope
(1.) More Specially.
(2.) More Generally.
1. More Specially, which shall be about things that are translated to God, which properly belong to Man. Chap. 7. The
2. About what things belonging to other Creatures are ascribed to God, Ch. 8. The
3. When things properly ascribable to persons, are attributed to things that are not persons, Chap. 9.
4. More Generally, which shall be to lay down the distinct Heads and Classes of Metaphors, with succinct Explications of each.
5. We shall produce such Metaphors taken from God and the Creatures, as are obvious in Universal Nature. ch. 10, 11.12.
6. Such as are taken from Sacred persons and things, as Divine Worship, &c. Chap. 13.
CHAP. VII. Of Metaphors Translated from Man to God, which kind is called foreign.
ANthropopatheia is a Metaphor by which things properly belonging to Creatures, Quaecunque à creaturis transferuntur ad Deum, repurganda prius sunt ab omnibus imperfectionibus, et tum demum id, quod perfectum e…, Deo attribuendum. Quis aequo animo audiat, er non potius abhorreat ab illiusmodi foreign, quam inculcat? D. Calixti paraphr. pag. 255. Harmon Evangel.especially Man, are by a certain similitude attributed to God and Divine things. It is likwise called foreign, condescension, because God in his Holy Word descends, as it were, so low as our capacities, expressing his heavenly Mysteries after the manner of men, which the Hebrews elegantly call The way of the Sons of men.
In this Metaphor it is very necessary to take great heed that no mean, base, or indecent thing be attributed to the most High and Holy Majesty, but that the Reason of the similitude be always improved with this Caution or Canon of Divinity▪ viz.
Whatsoever is translated from Creatures to God, must first be separated from all imperfections, and then that which is perfect may safely be ascribed to God; To understand these similitudes, as the Lord descends graciously to us, so let us with a Devout mind (by Faith and Prayer) ascend unto him, comparing spiritual things with spiritual, 1 Cor. 2.13. That we may have honourable apprehensions of him and his Divine Mysteries, which cannot be done without the aid of the Holy Spirit, who only knows the things of God, and the depths of his Wisdom, revealing them to men by the Word, 1 Cor. 2.10, 11.
To this may our Saviours speech be referred John 6.53. When by a similitude of humane things he speaks of the participation of heavenly things, some of the Disciples being of gross and carnal understandings said, This is an hard Speech, who can hear it? abhorring such Flesh eating, and Blood drinking, to whom Christ says, ver. 63. It is the spirit that quickneth, the flesh profiteth nothing: The words that I speak unto you, they are Spirit and they are Life. That is, my words are not to be received in the mode and measure of vulgar or Earthly things, but waving such thoughts by the aid and guidance of the Spirit, as things spiritually spoken they are to be spiritually understood, and by Faith to be beleived, for so they are Life and give Life, &c.
In proceeding we shall not only shew those Metaphors that respect God, considered singly in his Essence and Divine Majesty, but also as manifest in the flesh.
Some Metaphors are taken from Man, and some from other Creatures.
From Man—as
1. His Parts and Members.
2. His Affections.
3. His Actions.
4. His Adjuncts. Of which in order.