which passages imply nothing less than a radical change, both external or moral, and internal or spiritual, wrought in the soul by the influence of divine grace.

4. The Holy Spirit is put for the influences or gifts of the Spirit, as in 1 Thess. v. 19., Quench not the Spirit.

The similitude is borrowed from the ancient altar of burnt-offering, in which the fire was to be kept continually burning. The Holy Spirit is here represented as a fire; because it is his province to enlighten, quicken, purify, and refine the soul, and to excite and maintain every pious and devout affection. The Christian, therefore, must not quench the sacred flame of the Holy Spirit in any of his influences by committing any act, uttering any word, or indulging any sensual or malevolent disposition, which may provoke him to withdraw both his gifts and graces. Neither must the Christian extinguish the gifts of the Spirit, but keep them in constant exercise, as love, joy, peace, long-suffering, gentle ness, goodness, fidelity, meekness, &c. So, in 2 Tim. i. 6., St. Paul's advice, Stir up the gift of God which is in thee, means the gift of the Holy Spirit. See also 1 Tim. iv. 14.

Again, when our Saviour "exhorts us to ask with confidence for spiritual aid, appealing to the conduct of men, he adds, If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him (Luke xi. 13.)? By which he would have us distinctly understand that, if man, with all his imperfections and all his unkindness, can yet be tender-hearted to his children, and seasonably bestow on them beneficial gifts, much more will God, who is perfection and benignity itself, most assuredly impart the blessing of his Holy Spirit to those who earnestly and anxiously implore divine help; that help which can illumine what is dark, can strengthen what is irresolute, can restrain what is violent, can comfort what is afflicted, in such manner, and to such degrees, as may be requisite for the soul when struggling under different but difficult temptations; that help, without which man, unassisted, cannot persevere in rectitude of thought and action."i

5. Spirit also denotes a divine power or energy, reigning in the soul of a renewed man.

Compare Luke i. 46, 47. with 1 Thess. v. 23.; and, for other places where the word spirit is put for the new man and spiritual strength, see Isai. xxvi. 9.; Ezek. xviii. 31.; Matt. xxvi. 41.; Rom. i. 9.; 1 Cor. v. 3-5., and vi. 20.; Gal. iii. 3., &c.

6. More especially the Holy Spirit is put for those peculiar and extraordinary gifts of the Spirit, which, for various uses, whether public or private, spiritual or temporal, are bestowed on man.

Thus, in 2 Kings ii. 9., Elisha earnestly requests of Elijah, Let a double portion of thy spirit rest upon me; that is, an extraordinary measure of the gifts of prophecy, and of power in working miracles, which are here called the portion of the spirit. See also Numb. xi. 17, 25.; Dan. v. 12. The prophet Daniel had a more excellent spirit, that is, a more eminent gift of the Spirit, more knowledge, and more understanding.

7. The Spirit is also put for revelations, visions, or ecstasies, whether really from the Holy Spirit, or pretended to be so.

Ezek. xxxvii. 1., The hand of the Lord carried me out in the spirit of the Lord, that is, by a vision or rapture of spirit. 2 Thess. ii. 2., That ye be not shaken in mind, neither by spirit, &c., that is, by revelations pretending to come from the Spirit. Rev. i. 10., I was in the spirit, that is, in an ecstasy and peculiar revelation of the Holy Spirit, as is described in Rev. iv. 2., xvii. 3, xxi. 10.; and 2 Cor. xii. 2. To this head may also be referred those passages where spirit is put for doctrines, whether really revealed or pretended to be so; as in 1 Tim. iv. 1., where by seducing spirits are intended false teachers who pretend to receive their doctrine from the Spirit of God; and 1 John iv. 1., where spirit is put for doctrine pretended to be received by the false teachers from God.

8. Parents or ancestors are put for their posterity: this mode of speaking is of very frequent occurrence in the sacred writings.

Thus Shem, Japhet, and Canaan, are put for their posterity, in Gen. ix. 27.; Jacob and Israel for the Israelites, in Exod. v. 2.; Numb, xxiii. 21., xxiv. 5, 17.; Deut. xxiii. 28.; 1 Kings xviii. 17, 18.; Psal. xiv. 7., and cxxxv. 4.; Amos vii. 9., in which verse Isuac, as

' Bishop Huntingford's charge, intitled Preparation for the Holy Order of Deacons,

in verse 16., the house of Isaac, means the same people. The seed of Abraham, Isaac, and Jacob (of whom, according to the flesh, Christ came, Rom. ix. 5), is put for Christ himself, in Gen. xxii. 18., xxvi. 4., xxviii. 14.; as is evident by comparing Acts iii. 25. and Gal. iii. 16. In 2 Chron. xxv. 24., Obed-edom is put for his descendants, who, it appears from 1 Chron. xxvi 15., were porters and keepers of the sacred treasures. In Ezek. xxxiv. 23., David is put for David's Lord, the illustrious Messiah.

9. The writer or author is put for his book or work :

As in Luke xvi. 29., xxiv, 27.; Acts xv. 21., xxi. 21.; and 2 Cor. iii. 15.; in which passages Moses and the prophets respectively mean the Mosaic and prophetic writings, composed by them under divine inspiration, and transmitted to posterity as the rule of

faith.

To this first species of metonymy may be appropriately referred, first, all those passages where the soul of man is put for his life, which is its effect; as in Gen. ix. 5. (Heb.); Exod. iv. 19. (Heb.); Lev. xvii. 11.; Judg. ix. 17. (Heb.); 1 Sam. xxvi. 21.; 1 Kings ii. 23. (Heb.); 2 Kings vii. 7. (Heb.); Psal. xxxiii. 19., xxxviii. 12. (Heb.), lvi. 13.; Jer. xlv. 5. (Heb.); Lam. v. 9. (Heb.); Jonah ii. 6. (Heb.); Matt. ii. 20 (Gr.), x. 39. (Gr.), xvi. 25. (Gr.), xx. 28. (Gr.); John x. 17. (Gr.), xiii. 37, 38. (Gr.), xv. 13. (Gr.), &c. SECONDLY, those passages also, where the soul is put for the will, affections, and desires, which are its operations; as in the original of the following passages, where the metonymy is correctly rendered in our authorized version, viz. Gen. xxiii. 8.; Exod. xxiii. 9.; Deut. xxiii. 24.; Psal. xvii. 9. xxvii. 12., xli. 2., cv. 22.; Prov. xxiii. 2.; and John x. 24. (literally, hold our soul in suspense). And, THIRDLY, all such passages where the spirit (which is frequently synonymous with the soul of man) is used to express the motions or affections of the soul, whether good or evil. Examples of this kind occur in Gen. xlv. 27.; Numb. xiv. 24.; Judg. viii. 3.; where, in the Hebrew, anger is spirit; 2 Chron. xxi. 16., xxxvi. 22.; Psal. lxxvi. 12., lxxvii. 3.; Prov. i. 23., xviii. 14., xxix. 11.; Eccles. vii. 9.; Isai. xxix. 10., xxxvii. 7.; Jer. li. 11.; Ezek. xiii. 3.; Dan. v. 20.; Hab. i. 11.; Hag. i. 14.; Rom. xi. 8. (Gr.); 1 Cor. ii. 12. (Gr.), &c.

II. Sometimes the cause or instrument is put for the thing effected by it. Thus,

1. The mouth, the lips, and the tongue, are respectively put for the speech.

Thus, Deut. xvii. 6., At the mouth of two witnesses or three witnesses (that is, their speech or testimony) shall he that is worthy of death be put to death. So Deut. xix. 15.; Matt. xviii. 16. Again, Prov. xxv. 15., A soft tongue breaketh the bone; that is a mild and courteous way of speaking softens the hardest heart and most obstinate resolutions. Similar instances occur in Psal. v. 9.; Prov. x. 20.; Jer. xviii. 18. Tongue is also put for the gift of foreign languages, in Mark xvi. 17.; Acts ii. 4, 11.; and 1 Cor. xiv. 19. In Gen. xi. 1., we have, The whole earth was of one language (Heb. lip), and of one speech (Heb. word). In the book of Proverbs, the lip is very frequently put for speech. See Prov. xii. 19, 22., xiv. 7., xvii. 7., xviii. 7, 20.; Job xii. 20. (marginal renderings).

2. The mouth is also put for commandment in Gen. xlv. 21. (marginal rendering) (Heb. mouth); Numb. iii. 16, 39., xx. 24., xxvii. 14.; Deut. i. 26, 43.; and in Prov. v. 3. the palate (marginal rendering) is also put for speech.

3. The throat is also put for loud speaking, in Isai. lviii. 1., Cry aloud (Heb. with the throat).

4. The hand is ordinarily put for its writing, 1 Cor. xvi. 21.; Col. iv. 18. By the same form of speech also labour is put for wages, or the fruit of labour, Ezek. xxiii. 29.; and things that are sold, for the price at which they are sold. Thus, in Matt. xxvi. 9., it is said the ointment might have been sold for much and given to the poor. See likewise Exod. xxi. 21. The sword is put for war or slaughter, Exod. v. 3. Lev. xxvi. 6.; Psal. cxliv. 10.; Isai. i. 20.; Jer. xliii. 11.; Rom. viii. 35.

5. The sword, famine, and pestilence, likewise respectively denote the effects of those scourges.

Ezek. vii. 15., The sword is without, and the pestilence and the famine within; that is, death and ruin are everywhere scattered by those terrible agents. So in Matt. x. 34., I came not to send peace (or temporal prosperity) but a sword; that is, variance, death, and persecution. Our Saviour's meaning is, not that his coming was the necessary and proper cause of such unhappiness, but that so it should eventually happen on his appearance in our nature; because his kingdom was of another world, and, consequently, opposed to all the designs and interests of the present world. This remark will satisfactorily explain Luke xii. 51-53; where Jesus foretells the effects that would follow from preaching the gospel.

2. METONYMY OF THE EFFECT.

[III. Sometimes the thing or action is put for the effect produced by it. Thus, sin is put for the punishment of sin, Gen. xix. 15.; wood and stone, for vessels made of wood or stone, Exod. vii. 19.]

IV. Sometimes, on the contrary, the effect is put for the cause.

Thus, God is called salvation, that is, the author of it, Exod. xv. 2.; our life and the length of our days, Deut. xxx. 20.; our strength, Psal. xviii. 1. So, Christ is termed salvation, Isai. xlix. 6.; Luke ii. 30.; life, John xi. 25., and the resurrection in the same place; see also Col. iii. 4.; peace, Eph. ii. 14. So he is said to be made unto us wisdom, righteousness, sanctification, and redemption, that is, the author of all these, in 1 Cor. i. 30. So, in Luke xi. 14. compared with Matt. ix. 32., a dumb devil or demon is one that made the person whom he possessed dumb. In like manner, the gospel is called the power of God unto salvation, in Rom. i. 16., that is, the instrument of his power. Faith is called our victory, because by it we overcome the world, 1 John v. 4. That which is the means of sustaining or preserving life is called our life, Deut. xxiv. 6.; or our living, Mark xii. 44.; Luke viii. 43., and xv. 12. So, glad tidings are such as make glad, Rom. x. 15. -A lively hope is that which revives or enlightens, 1 Pet. i. 3. Wine is a mocker, and strong drink is raging, Prov. xx. 1.; that is, they make men such. There is the same form of speech likewise in Heb. vi. 1., and ix. 14.; where dead works are deadly works, that is, such as make men obnoxious to death. Deut. xxx. 15., I have set before thee this day life and death, that is, have clearly showed thee what is the cause and original of each. John iii. 19., This is the condemnation, that is, the cause of it. Rom. vii. 7., Is the law sin? that is, the cause of sin, in itself. Rom. viii. 6., To be carnally minded is death, that is, its cause, but to be spiritually minded is life and peace, or the cause of those blessings. A like expression occurs in Rom. vi. 23. Bread is put for the seed of which bread is made, Eccl. xi. 1. Shame is put for that which is the cause of it, or the idols worshipped by the Israelites, which proved their shame, Jer. iii. 24.; Hos. ix. 10.

3. METONYMY OF THE SUBJECT.

V. Sometimes the subject is put for the adjunct, that is, for some circumstance or appendage belonging to or depending upon the subject. Thus, the heart is frequently used for the will and affections, as in

Deut. iv. 29., vi. 5., x. 12.; Psal. ix. 1., xxiv. 4., li. 10., lxii. 10., cv. 25., cxix. 10, 32, 112.; Prov. xxi. 1., xxiii. 26.; Acts iv. 32. For the understanding, mind, thoughts, and memory, Deut. iv. 39., vi. 6., xi. 16, 18., xxix. 4.; 1 Sam. i. 13.; 2 Chron. vi. 8.; Job xxii. 22.; Psal. iv. 4., lxiv. 6.; Prov. xix. 21., xxviii. 26.; and Luke ii. 51. For the conscience, 2 Sam. xxiv. 10.; 2 Kings xxii. 19.; Eccles. vii. 22.; and 1 John iii. 20.; and for the desires of the soul expressed in prayer, in Psal. lxii. 8.; Lam. ii. 19. The reins are also frequently put for the thoughts, as in Psal. vii. 9., xxvi. 2., li. 6., lxiii. 21.; Prov. xxiii. 16.; Jer. xi. 20., xvii. 10., and xx. 12. So, the new or inward man is put for the condition or state of a regenerated soul, to which the old or outward man is opposed. See Rom. vi. 6., and xii. 2.; 2 Cor. v. 17.; Eph. iv. 22, 24.

VI. Sometimes the place or thing containing denotes that which is contained in such place or thing.

Thus, the earth and the world are frequently put for the men that dwell therein; as in

Gen. vi. 11.; Psal. xcvi. 13., c. 1.; Hab. ii. 14.; John i. 29., iii. 16, 17., xv. 18., and xvii. 21.; 1 Cor. vi. 2., as also in many other passages. In like manner, countries, islands. cities, and houses are respectively put for their inhabitants, Gen. xli. 57.; Psal. cv. 38.; Isai. xli. 1, 5., xlii. 4., xliii. 3., li. 5.; Matt. iii. 5., viii. 34., xi. 21, 22, 23.; Gen. vii. 1.; Exod. i. 21.; 2 Sam. vii. 11.; 1 Chron. x. 6.; Acts x. 2.; 1 Tim. iii. 4.; Heb. xi. 7. So the houses of Levi and Israel denote their several families, Exod. ii. 1.; Ezek. iii. 1. The basket, Deut. xxviii. 5, 17., is the fruit of the basket; a table, Psal. xxiii. 5., lxix. 22., and lxxviii. 19., denotes the meat placed on it; the cup, the wine or other liquor in it, Jer. xlix. 12.; Ezek. xxiii. 32.; Matt. xxvi. 27.; Mark xiv. 23.; Luke xxii. 17, 20.; 1 Cor. x. 16, 21., and xi. 26, 27.; ships, Isai. xxiii. 1, 14. the men in them; the grave, those who are buried in it, as in Isai. xxxviii. 18., compared with verse 19.; and in Psal. vi. 5. In like manner heaven is put for God himself, in Psal. lxxiii. 9.; Dan. iv. 26.; Matt. xxi. 25.; Luke xv. 18., and

XX. 4.

VII. Sometimes the possessor of a thing is put for the thing possessed. Thus, Deut. ix. 1., to possess nations greater and mightier than thyself means to possess the countries of the Gentiles. See also Psal. lxxix. 7., where Jacob means the land of the Israelites. In like manner, the name of God is put for the oblations made to him, Josh. xiii. 33. with verse 14., Josh. xviii. 7.; and Deut. x. 9. Christ is put for his church (or believers, who are termed his peculiar people, Tit. ii. 14.; 1 Pet. ii. 9.) in Matt. xxv. 35., explained in verse 40.; 1 Cor. xii. 12.; and the afflictions of Christ are put for the afflictions of the faithful, in Col. i. 24.

VIII. Frequently the object is put for that which is conversant about it.

Thus glory and strength are put for the celebration of the divine glory and strength, in Psal. viii. 2., explained by Matt. xxi. 16.; see also Psal. xcvi. 7, 8. A burden is a prediction of divine judgments or punishment about to be inflicted on sinners, Isai. xiii. 1., xv. 1., xvii. 1., xix 1., xxi. 1., xxii, 1., and xxiii. 1. Promise is put for faith which receives the gracious promise of God, in Rom. ix. 8., and Gal. iv. 28. Sin denotes a sacrifice for sin or sin-offering, Gen. iv. 7.; Exod. xxix. 14. (Heb. sin); Lev. x. 17. (Heb. sin); Isai. liii. 10. (Heb. sin); Hos. iv. 8.; and 2 Cor. v. 21.

IX. Sometimes the thing signified is put for the sign.

So, the strength of God, in 1 Chron. xvi. 11. and Psal. cv. 4., is the ark, which was a sign and symbol of the divine presence and strength; whence it is expressly called the ark of the strength of God in Psal. cxxxii. 8. Thus, in Ezek. vii. 27., desolation denotes a mourning garment as a token of it.

X. When an action is said to be done, the meaning frequently is that it is declared, or permitted, or foretold that it shall be done.

Thus, in the original of Lev. xiii. 3, the priests shall look on him and pollute him; in our version, shall pronounce him unclean or polluted. The original of Ezek. xiii. 22. is, by quickening or enlivening him; in our translation it is rendered by promising him life. Jer. iv. 10., Ah, Lord God! thou hast greatly deceived this people, that is, hast permitted. them to be deceived by their false prophets. Ezek. xiii. 19., to slay the souls which should not die denotes the prophesying falsely that they should die. So Jer. i. 10., I have set thee over the nations to root out and to pull down, that is, to prophesy or declare them pulled down. Ezek. xx. 25, 26., I gave them statutes which were not good, and polluted them in their own gifts, that is, I gave them up to themselves, and permitted them to receive such statutes of the heathen, and suffered them to pollute themselves in those very gifts, which, by the law, they were to dedicate to my service, and dealt with them accordingly. Hos. vi. 5., I have hewn them by the prophets, or foretold that they should be hewn or slain. So in Acts x. 15., the exact rendering is, what God hath cleansed, that do not thou pollute (compare Matt. xv. 11.), that is, as in our version, call not thort common, or defiled. Hence, in Matthew xvi. 19., whatsoever thou shalt bind or loose on earth, &c. means, whatsoever thou shalt declare to be my will on earth shall be confirmed in heaven. And in like manner the meaning of John xx. 23. is, whose sins ye shall declare to be remitted or

1 Dr. A. Clarke, in his commentary on this verse, has adduced one hundred and eight instances from the Old and New Testaments, in which the word sin is put for a sin-offering; Dr. Whitby (in loc.) has specified only twenty-two examples.

retained by the word of God.' Matt. vi. 13., lead us not into temptation, that is, suffer us not to be overcome by temptation.

XI. Further, an action is said to be done, when only the giving of an occasion for it is intended.

Thus, the literal rendering of Jer. xxxviii. 23. is, thou shalt burn this city, that is (as translated in our version), shalt cause it to be burnt. Hence Jeroboam is recorded, in 1 Kings xiv. 16., to have made Israel to sin, that is, to have occasioned it, by his example and command. In Acts i. 18., Judas is said to have purchased a field, that is, occasioned it to be purchased by the money which he cast down in the temple. Rom. xiv. 15., Destroy not him, that is, be not the cause or occasion of his destruction. And in 1 Cor. vii. 16., whether thou shalt save thy husband means whether thou shalt be the cause of his conversion, and, consequently, of his salvation.

4. METONYMY OF THE ADJUNCT, IN WHICH THE ADJUNCT IS PUT FOR

THE SUBJECT.

XII. Sometimes the accident, or that which is additional to a thing, is put for its subject in kind.

The abstract is put for the concrete. So grey hairs (Heb. hoariness, or grey-headedness), in Gen. xlii. 38., denote me, who am now an old man, grey and decrepit with age. So also, days, and multitude of years, in Job xxxii. 7., are old men. The strength of Israel, 1 Sam. xv. 29., is the strong God of Israel. Circumcision and uncircumcision, in Rom. iii. 30., signify the circumcised and uncircumcised. The election, Rom. xi. 7., is the elect. Abomination, in Gen. xlvi. 34. and Luke xvi. 15., is an abominable thing. A curse, Gal. iii. 13., is accursed. Light and darkness, Eph. v. 8., denote the enlightened and the ignorant.

XIII. Sometimes the thing contained is put for the thing containing it, and a thing deposited in a place for the place itself.

Thus, Gen. xxviii. 22. means this place, where I have erected a pillar of stone, shall be God's house. Josh. xv. 19., springs of water denote some portion of land, where there may be springs. Matt. ii. 11., treasures are the cabinets or other vessels containing them. A similar expression occurs in Psal. cxxxv. 7. Outer darkness, in Matt, xxii. 13., means hell, the place of outer darkness. Matt. xxv. 10., marriage, denotes the place where the nuptial feast was to be celebrated. Mark iii. 11., unclean spirits are men possessed by them. In Luke vi 12. and Acts xvi. 13, 16., prayer evidently means the place of prayer. Rev. viii 3., golden incense, λibavwτóv, means a golden censer, and so it is rendered in our authorized English version.

XIV. Time is likewise put for the things which are done or happen in time.

This is to be understood both of the word time itself, and of names expressing portions of time, whether divided naturally or by human institution. Thus, in Deut. iv. 32.; 1 Chron. xii. 32., xxix. 30.; Esth. i. 13.; Mark xiv. 35.; John xii. 27.; and 2 Tim. iii. 1., times, day, and hour respectively denote the transactions that took place in them. Again, days are said to be good or evil, according to the events which happen in them, as in Gen. xlvii. 9.; Eccles. vii. 10. ; and Eph. v. 16.; and that is called a person's day, in which any thing notorious or remarkable befalls him, whether it be good, as in Hos. i. 11. and Luke xix. 42, 44., or evil, as in Job xviii. 20.; Psal. xxxvii. 13., cxxxvii. 7.; Ezek. xxii. 4; Obad. 12.; Micah vii. 4. The days of the Lord, in Job xxiv. 1.; Isai. xiii. 6.; Joel i. 15., and ii. 1, 2.; Amos v. 20.; Zeph. i. 14—16, 18.; and ii. 2., respectively denote the days when divine punishments were to be inflicted; and hence, by way of eminence, the day of the Lord is appropriated to the day of judgment, in Joel ii. 31.; Acts ii. 20.; 1 Cor. i. 8.; 2 Thess. ii. 2, &c. In the same manner, the harvest and summer are put for the fruits gathered at those seasons, Deut. xxiv. 19.; Isai. xvi. 9. (Jer. xl. 10.; Amos

On a forced interpretation of these two clauses (among others) has the papal church erected the dangerous notion that priests may grant particular absolution to individuals. See it briefly but ably confuted in Bishop Porteus's Confutation of the Errors of the Church of Rome, pp. 44, 45.

2 Пporeuxh. From 1 Macc. iii. 46. it appears that the Jews had a similar place of prayer at Mizpah. See Wolfius, Rosenmuller. Schindler, and others, on Luke vi. 12.