subject when the thing or place containing is put for the thing contained or placed; when the possessor is put for the thing possessed; when the object is put for the thing conversant about it; or when the thing signified is put for its sign.

A Metonymy of the adjunct is, when that which belongs to any thing serves to represent the thing itself.

1. METONYMY OF THE CAUSE.

1. Frequently the person acting is put for the thing done.

1. Thus, Christ is put for his Doctrine in Rom. xvi. 9.

Salute Urbanus our helper in Christ, that is, in preaching the doctrines of the Gospel, he having been a fellow-labourer with the apostles. Similar instances occur in 1 Cor. iv. 15. and Eph. iv. 20.

2. The Holy Spirit is put for his Effects: as in 2 Cor. iii. 6.

Who hath made us able ministers of the new covenant, not of the letter but of the spirit; for the letter killeth, but the spirit giveth life. Here, by the word letter we are to understand the law written on tables of stone, which required perfect obedience, and which no man can perform because of the corruption of his nature; therefore the law or letter killeth, that is, can pronounce nothing but a sentence of condemnation and eternal death against man. But by the spirit is intended the saving doctrine of the Gospel, which derives its origin from the Holy Spirit, the Comforter, who teaches or instructs, and prepares man for eternal life. In the same sense, , Jesus Christ says, John vi. 63. The words that I speak, they are spirit and life, that is they are from the Spirit of God, and, if received with true faith, will lead to eternal life. A similar mode of expression occurs in Rom. viii. 2. Here, by the law of the spirit of life is meant the doctrine of the Gospel, because it is a peculiar instrument of the operation of the Holy Spirit; who, by a divine efficacy, changes the heart, and writes his law there, which now is not only inscribed on tablets or parchments, but also penetrates the very heart of man, and quickens the soul to spiritual motions and actions.1

3. The Holy Spirit is put for His Operations:

For regeneration, Psal. li. 10. Ezek. xxxvi. 26, 27. compared with Eph. iv. 23 Rom. xii. 2. which passages imply nothing less than a radical change, both ex ternal 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 antient 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 infla ences 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, gentleness, goodness, fidelity, meekness, &c. So, in 2 Tim. i. 6. Saint 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 ankindness, can yet be tender-hearted to his children, and seasonably bestow on them beneficial gifts, much more will God, who is perfection and benignity inself 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

Flaccus Illyricus, in Clav. Script. pars 1. col. 1162.

afflicted; in such a manner, and to such a degree, 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."1

5. Spirit also denotes a Divine Power or energy, reigning in the soul of the regenerate 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 Isa. 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 doc trine 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. xxxiii. 28. 1 Kings xviii. 17, 18. Psal. xiv. 7. and cxxxv. 4. Amos vii. 9. in which verse Isaac, as 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. xii. 3. xviii. 18. xxii, 18. xxvi. 4. xxviii. 14. and Gal. iii. 8. as is evident by comparing Acts iii. 25. and Gal. iii. 14. 16. In 2 Chron. xxv. 24. Obededom 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. 18. 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 authorised version, viz. Gen. xxiii. 8. Exod. xxiii. 9. Deut. xxiii. 24. Psal. xvii. 10. xxvii. 12. xli. Bishop Huntingford's Charge, entitled " Preparation for the Holy Order of Deacons," p. 14.

1

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 soul, as is heart in Exod. xxiii. 9. 2 Chron. xxi. 16. xxxvi. 22. Psal. lxxvi. 12. lxxvii. 3. Prov. i. 23. xviii. 14. xxix. 1. Eccles. vii. 9. Isa. xxix. 10. xxxvii. 7. Jer. li. 11. Ezek. xiii. 3. Dan. v. 20. Hag. i. 14. Hab. i. 11. 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. by the mouth of two 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. — 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 reso Jutions. Similar instances occur in Psal. v. 9. Prov. x. 20. Jer. xviii. 18. Acts ii. 4. 11. Tongue is also put for the gift of foreign languages, in Mark xvi. 17. and 1 Cor. xiv. 19. Gen. xi. 1. 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 Isa. 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 so 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. Isa. i. 20. Jer. xliii. 1. 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 every where 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 foretels the effects that would follow from preaching the Gospel.

2. METONYMY OF THE EFFECT.

III. 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, Isa. 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. į. 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 enlivens, 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. 1 have set before thee this day life and death, that is, have clearly shewed 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.

JV. 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. Ixii. 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. lxxiii. 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. Eph. iv. 22. 24. 2 Cor. v. 17. V. 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 there. in, as in Gen. vi. 11. Psal. xcvi. 13. Hab. ii. 14. John i. 29. iii. 16, 17. xv. 18. and vii. 21. 1 Cor. vi. 2. as also in very many passages. In like manner, countries, islands, cities, and houses are respectively put for their inhabitants, Gen. xli. 57. Psal. c. 1. cv. 38. Isa. 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. Ixix. 22. and Ixxviii. 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, 23. Mark xiv. 23. Luke xxii. 17. 20. 1 Cor. x. 16. 21. and xi. 26, 27.; ships, Isa. xxiii. 1. 14. the men in them; the grave, those who are buried in it, as in Isa, xxxviii. 18. compared with verse 19. and Psalms vi. 5. and xxv. 17. In like manner heaven is put for God himself, in Psal. lxxiii. 9. Matt. xxi. 25. Luke xx. 4. and xv. 18.

VI. 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. 19.; and the afflictions of Christ are put for the afflictions of the faithful, in Col. i. 24.

VII. 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 burthen is a prediction of divine judgments or punishment about to be inflicted on sinners. Isa. xiii. 1. xv. 1. xvii. I. xix. 1. xxi. Î. xxii. 1. and xxiii. 1. Promise is 75

VOL. II.

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) Hos. iv. 8. Isa. liii. 10. (Heb. sin) and 2 Cor. v. 21.1

VIII. 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.

IX. 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. So Gen. xli. 13. me he restored, means, foretold or declared that I should be restored. 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 original rendering is, what God hath cleansed, that do not thou pollute (compare Matt. xv. 11.), that is, as in our version, call not thou common or defiled. Hence in Matt. xvi. 19. whetsocver 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 retained by the word of God.2 Matt. vi. 13. lead us not into temptation, that is, suffer us not to be overcome by temptation.

X. Further, an action is said to be done, when the giving of an oc casion for it only is intended.

Thus, the literal rendering of Jer. xxxviii. 23. is, thou shalt burn this city, that is (as translated in our version), shall 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.

XI. 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 greyheadedness) 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.

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. 2 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.