in a road ends in one's arrival at a place, so his moral conduct will at length end, either in happiness or in misery to him.

2

60.-1. Word, λoyes, sometimes denotes eloquence. Cor. viii. 7. Therefore, as ye abound in faith (x A) and in eloquence.' Eph. vi. 19. That (cs) eloquence may be given me in the opening of my mouth.'

2. Aoyos, A promise. Tit. i. 3. Hath manifested (TV gov aurs) his promise, by preaching with which I am intrusted.' See note 1. on this verse.

3. Acyos, A prayer. 1 Kings xvii. 1. Elijah said to Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years but according to my word,' my prayer. See James v. 17. note 2.

4. Aces, A doctrine. Tit. i. 9. Holding fast (78 7158 A) the true doctrine.'

5. Aoyos, An history, a narration, a discourse. Acts i. 1. The former (v) treatise' or narration. 2 Pet. ii. 3. "Will make merchandise of you (thaorus nogais) by fictitious tales.'

6. Aoyos, An appearance or shew of a thing. Col. ii. 23. Which things have indeed (c) a show of wisdom.'*

63.-1. The relative pronouns refer to the remote antecedent. Luke xxiii. 14. I have found no fault in this man. 15. No, nor yet Herod: for I sent you to him, and lo nothing worthy of death is done by him.' Not Herod, who is last mentioned, but Jesus, who is mentioned ver. 14. 1 Cor. xv. 25. For he must reign till (avros) he (God, who is mentioned in the preceding verse) hath put all the enemies under his feet.'

6

65.-1. The pronoun iavros is often used in the sense of annnnos, one another. 1 Cor. vi. 7. Ye go to law (μs auTar) one with another.'* See also Eph. iv. 19. 32. v. 19. Col. iii. 16. 1 Thess. v. 13. Jude, ver. 20. John vii. 35.

66.-1. The relative pronoun sometimes differs in gender from its antecedent, regarding its meaning rather than its form. Matt. xxviii. 19. Teach (warra rastv CITTISCUTES AUTO) all nations, baptizing them.' John xv. 26. To Пveμ-ensivos magtugnot, 'The Spirit-he shall testify. Rom. ix. 23, 24. Exan exces—is nas exaλo. Gal. iv. 19. Τέκνα με ἐς παλιν. Philem. ver. 10. 'I beseech thee (Tg To us Tave iv) for my son, whom I begat in my bonds.'

67.-1. The relative pronoun is is sometimes put for the demonstrative όντις. 1 Cor. ii. 9. 'A cedaμcs & de, Those things eye hath not seen,' &c.: So à must be translated, because in the end of the sentence there is another, signifying which. 2 Cor. ii. 16. O us, 'To these, indeed, it is the savour of death ending in death, (de) but to those,' &c.

81.-1. Aλ, However. 1 Tim. i. 16. Anλa dia т&TO, Howbeit, for this cause I obtained mercy." 86.-1. Año, In. Luke xii. 57. Ti de nu ap' AUTOD & xgivere, 'And why also in yourselves do ye not judge what is right?' xxi. 3. Ye see and know (ap' autor) in your selves, that the summer is now nigh.' Luke xix. 30. And some of the Pharisees (a T8 ) in the crowd said.' Wherefore Philip. iv. 15. may be thus translated: When I went forth (ar) in Macedonia.' See the note on that

elders.' James i. 27. Unspotted (aro тs noμr) by the world.'

90.-1. Tag often hath a causal signification. So our translators thought. Rom. iv. 15. O jag ropes Ogguv xxTER

ral, Because the law worketh wrath. Heb. vii. 11. If, indeed, perfection were through the Levitical priesthood, (o has ag er aury) because on account of it the people received the law.'

92.-1. Tag is used to introduce a reason for something in the writer's mind, which he hath not expressed. Thus, Rom. iv. 2. Es jag Abgaaμ & egger Sincan, For, if Abraham were justified by works, he might boast." Here the proposition suppressed, which this is produced to prove, is, Abraham did not obtain justification by the flesh for, if Abraham were justified by the work of circumcision which he performed on his flesh, he might have boasted.

94.-1. Tag is used as an affirmative particle, and must be translated indeed, certainly. Rom. viii. 7. Tw yag voμ TO DEX 8X UTOTRJJeral, 85e jag suvatal, For it is not subject to the law of God, neither indeed can be.'*

97.—1. Γαρ, Νow. Eph. v. 9. Ο γας καρπος, • Νow the fruit of the Spirit.'

98.-1. g has the adversative sense of de, but, yet, although. Rom. xv. 4. Ora yug, But whatever things were before-written, were written for our instruction.' Philip. iii. 20. Hμar yg to TNTμa, 'But our conversation is for heaven.' 2 Pet. i. 9. Ω γαρ μη παρεσι ταύτα, But he that lacketh these things is blind.'* 101.-2. A, Also. John viii. 17. Και εν τω νόμω urg, And in your law also it is written, that the testimony of two men is true.'* See Parkh. Diction

ary.

δε τω

104.-1. A, Besides, farther. 2 Pet. i. 5. Kas auTO TSTO de oduv asar, And besides this, giving all diligence, add to your faith virtue.'*

114.-1. A, To, forward. Acts iii. 16. Yea, the faith which is (di aurs) toward him;' that is, which hath him for its object. Rom. iv. 25. Was raised again (fore any sincic) to our justification:-ad justificationem, nempe, ad testificandam justificationem nostri.' This is Pasor's translation. See his Lexicon, in voce fix; where he observes, that Rom. xi. 35. , causam procreantem, di, conservantem, et «, causam indicat finalem.

་

117.—1. su, In. Heb. vii. 9. Even Levi paid tithes (dia Abgaaμ) in Abraham.'*

119.-1., With. Eph. vi. 18. 'Praying always (Six maons agoσwxns), with all prayer," that is, most earnestly. See 27. 1.

121.-1. A, Of, from. Matt. xxvii. 18. For he knew that (vv) from envy they had delivered him.' 2 Thess. ii. 2. Nor by letter as (di μv) from

124.-1. Eav, an adverb of time, signifying when. 3 John ver. 10. For this cause, (v) when I come I will bring his deeds to remembrance.'

127.-1. E for iri, That. 1 John iii. 13. Do not wonder (a) that the world hateth you.'

130.-2. El, Though. 2 Tim. ii. 13. E μEV, EXEIVOS πίςις μένει. In rendering this clause, our translators being sensible of the absurdity of making the faithfulness of God depend on men's unfaithfulness, and

2. E, For. Mark i. 4. John did baptize in the wilderness, and preach the baptism of repentance (s) for the remission of sins.'* Rom. xi. 32. God hath shut up together all (us arduar) for disobedience.' xiii. 14. Make no provision (a) for the flesh."* 1 Cor. xvi. 1. 'Now concerning the collection (us) for the saints.'* Col. i. 16. All things were created by him (xas) and for him.'* 2 Tim. i. 11. Es, For which testimony.'

་

3. Es, On account of. Eph. iii. 2. The grace of God which was given me (as pas) on your account.' Thess. i. 11. Es, 'On which account also we always pray.' 4. Е, On, upon. 2 Cor. xi. 20. If one smite you (as gov) on the face.'*

5. E, Against, denoting a determined time. 2 Pet. iii. 7. ‘Safely kept for fire (s) against the day of judg‐ ment.'*

6. Es, governing the accusative case, signifies in. 2 Pet. i. 8. Neither be barren nor unfruitful (as wow) in the knowledge of our Lord Jesus Christ.'*

7. Eus, Until. Eph. i. 14. Which is the earnest of our inheritance (s) until the redemption of the purchased possession. iv. 30. With whom ye are sealed (s) until the day of redemption.'

·

146.-1. Е, Bу. Acts vii. 53. Who have received the law () by the disposition of angels.'*

155.-1. Ex, E, Belonging to. 2 Cor. ix. 2. Ov ζηλος, 'Your zeal. Luke viii. 27. There met him a certain man (ex Tиs was) belonging to the city;' as is evident from the latter part of the verse.

2. Ex, From. Rom. ix. 23. Because he eateth not (e) from faith for whatever is not (x) from faith is sin.' 2 Pet. ii. 21. Than after they have known it, to turn (x) from the holy commandment.'*

157.-1. Ex, Among. Rom. ix. 24. Hath called not only () among the Jews, but also () among the

tiles,'

164.-1. E, For, denoting the final cause or purpose. Matt. vi. 7. They think they shall be heard (w) for their much speaking." 1 Pet. iv. 14. If ye be reproached (1) for the name of Christ.'*

167.-1. Ev, Through. Luke i. 77. To give the know. ledge of salvation (#) through the remission of sins.' Rom. v. 10. We shall be saved (s) through his life.' Eph. ii. 7. His kindness towards us (ev) through Christ Jesus.'* vi. 10. Be strong (e) through the Lord, and (w) through the power of his might.'

168.-1. Ev, Concerning. Gal. iv. 20. For I am exceedingly in doubt ( ) concerning you.'

170.-1. Ev, Nigh to. Josh. x. 10. Slew them with a great slaughter,.(LXX. Ev гabar) near to Gibeon.' Judg. xviii. 12. They went up and pitched (LXX. w Kagediagu) near to Kirjath-jearim in Judah; wherefore they called the place Mahaneh-dan: Behold it is behind Kirjath-jearim. 172.-1. Ev, Among. 1 Cor. iii. 18. If any one ( iμm) among you seemeth to be wise.'* 174.-1. Ev, After, denoting similitude. Eph. ii. 3. Ev os, After whom also we all had our conversation formerly.'

175.-1. Ev, Under. Rom. iii. 19. It saith to them who are ( To vou) under the law."*

179.-2. Eau has likewise a causal signification, and is translated because, for. Matt. xxi. 46. When they sought to lay hands on him, they feared the multitude, (rad) Because they took him for a prophet." Luke xi. 6. Erud, For a friend of mine, in his journey, is come to me.'*

190.-1. Ex, On account of. Philip. i. 5. E, For (that is, on account of) your fellowship in the gospel.'* 191.-1. Eri, Against. Matt. xxvi. 55. Are ye come out as (7) against a thief?' Mark iii. 24. And if a kingdom be divided (r) against itself.'* 1 Pet. iii. 12. The face of the Lord is (er) against.'*

2. E, To, unto, denoting the end for which a thing is done. Eph. ii. 10. Created () unto good works."* Philip. iii. 14. I follow on according to the mark, () to the prize.'

3. ET, Over, denoting authority. Acts xii. 20. Having made Blastus, (TV TE NGITIVOS TE BRois) who was over the king's bedchamber, their friend.' Eph. iv. 6. Who is (er) over all.'

(

4. ET, Over, in respect of place. Heb. ix. 17. 'Is firm vangos) over dead sacrifices.' James v. 14. Let them pray () over him.'*

195.-1. H, conjunction, And. 1 Cor. ii. 1. Came not with excellency of speech (») and of wisdom.' xvi. 6. And perhaps I shall abide (» xx) and even winter with you.' 2 Cor. i. 13. Than what ye read, (x) and also acknowledge.' x. 12. We dare not rank (») and compare ourselves.'

196.-1. H is used interrogatively. 1 Thess. ii. 19. H 8xxx iμes; 'Are not even ye?'*

203.-1. Kadas, Seeing. Gal. iii. 6. Kadas Abeau, Seeing Abraham believed God, and it was counted to him for righteousness.'

163.-2. Ev, Into, throughout. Luke vii. 17. 'This rumour of him went forth (v) throughout all Judea, and (v) throughout all the region round about."*

me.'*

208.-1. Kai, Therefore. Rom. viii. 17. dren, (x) then (therefore) heirs.'

209.-1. Kai, Even as. Philem. ver. 17. thee (xx) even as to me.'

And if chil

Profitable to

210.-1. Kai, When. Heb. viii. 8. Behold, the days come, saith the Lord, (xx) when I will make a new covenant.'*

211. Ka, And yet. John iii. 11. And testify what we have seen, (xx) and yet ye receive not our testimony.' See also ver. 32.

212.-1. Kas, So. Luke vi. 31. And as ye would that men should do to you, (x) so do ye to them in like man ner.' John vi. 57. As the living father hath sent me, and I live by the Father, (x) so he that eateth me.'* xv. 9. 'As the Father hath loved me, (xxy) so have I loved you.'*

224.-2. Kai, Moreover. Heb. vii. 15. Kau, Moreover, it is still more exceedingly plain.'

225.-2. Kara, As, denoting likeness. Xenoph. Hel. 2. 92. Honoured (imo nusxaтa TV Targa) by the people, as his father was.'

228.-2. Kara, with a genitive, sometimes signifies on, upon. Mark xiv. 3. She brake the box, and poured it (κατα της κεφαλης) on his head. 1 Cor. xi. 4. Every man who prayeth, or prophesieth (ara xas xv) having a veil on his head.' Jude, ver. 15. To execute judgment (xara navrov) upon all.'*

3. Kara, Against, contrary to. Gal. iii. 21. 'Is the law then (xara) against the promises of God?'* contrary to them.

6

232.-1. Kara, In. 1 Cor. xiv. 40. Let all things be done decently, and (xara rağı) in order.'* Heb. iii. 8. Kara, In the day of temptation."*

238.-2. Me, by our translators, is considered as a causal particle. Rom. xiv. 2. 'Os ue, 'For one believeth that he may eat all things.'*

249.-2. Nur is used as an interjection of beseeching. 1 John ii. 28. Kanov, Now therefore, little children, abide in him.'

3. Nuv, according to Raphelius, implies somewhat of admiration, or rather of indignation. Luke xi. 39. Nuv όμως οι φαρισιού, 'Now do ye Pharisees cleanse the outside of the cup and the platter.' Raphelius observes, that Arrian in Epictet. uses wv in the same manner.

4. Nuv, with the article prefixed, is used as an adjective. 2 Cor. viii. 14. Ev Too vur naige, 'In the present time.' 1 Tim. iv. 8. Zens Tns vuv, 'The life that now is,'* the present life. Matt. xxiv. 21. Eas Te vor, supp. age, To this (the present) time. Acts iv. 29. Kat Ta vuv mugle exide Tas aas AUTO, And, O Lord, behold their threatenings, (τα νυν, supp. κατα τα πράγματα yu) according to the present circumstances."

254.-1. Or, Because. 1 John ii. 11. And know eth not whither he goeth, (ir) because that darkness hath blinded his eyes.'*

2. Or, sometimes hath an adversative sense, and must be translated but, yet. Wherefore Heb. viii. 9. may be thus translated, 'Taking them by the hand to lead them

out of the land of Egypt.' 'Or, But they did not abide in my covenant.' 1 John iii. 20. 'OT 27, 'But if our heart condemn us.'

259.-1. 'Or, When. 2 John, ver. 4. I rejoiced greatly (T) when I found of thy children walking in truth.'

261.-1. 'Or is used to introduce a new sentence. 1 John v. 9. If we receive the witness of men, the witness of God is greater.' 'Or,' Now this is the witness of God,' &c.

268. Пax, On the other hand. 1 John ii. 8. Пa 'On the other hand, I write to you a new commandment.'

286.-1. Пn. Mintert observes, that is used by the LXX. as an illative particle, itaque, propterea. 290.-1. Пgos, Of, concerning. Heb. iv. 13. Пgos ov, Of whom we speak.' Neh. ii. 18. LXX. He spake (προς τες λόγες τε βασιλέως) of the words of the king.'

294.-1. Пgos, With, denoting presence. 2 Thess. ii. 5. 'Remember ye not (or er av gas uas) that when I was yet with you.'

3. T, Any one. Heb. x. 28. T, Any one who (whosoever) disregarded the law of Moses, died without mercy.' 2 Pet. iii. 9. Not willing (Twas) that any should perish."* 306.-1. T, Concerning. Phavorinus, ing, uovers το περί.

308.-1. Trig, Instead of. 2 Cor. v. 20. We pray you ( Xgis) in Christ's stead, be ye reconciled to God."

309.-1. 'T, On account of. 2 Cor. xii. 10. 'Distresses ( Xgs) on account of Christ.'

310.-1. T, With respect to. Philip. i. 29. To ing Xgs, This with respect to Christ hath been graciously given you, not only to believe on him, but also to suffer for his sake.'

318.-2. Ev, Therefore. Heb. vi. 17. Ev, 'Therefore God, willing more abundantly to shew to the heirs of promise the immutability.' See note 1. on the

verse.

319.-1., Certainly. 2 Pet. i. 3. ns, Certainly his divine power hath gifted to us.' 321.-1. nc, Namely. 2 Thess. ii. 2. s ir, 'namely, that' or, intimating that the day of Christ is at hand. 325. ns, That. Rom. i. 9. God is my witness, whom I serve in the gospel of his Son, (s) that without ceasing I make mention of you always in my prayers." In this sense is used by Xenophon, Memorab. lib. i. Пgrev μ εν, ὡς εκ ενόμιζεν, ὡς ἡ πόλις νομίζει θεός, ποια ποτε εχρησαν το rung; First, then, that he did not reckon them gods, whom the city reckoned gods-what kind of argument did they use?'

THE revelations of God being designed to give mankind the knowledge of his counsels respecting their salvation, the right understanding of these revelations must appear to every religious person a matter of great importance. This Essay, therefore, having for its object to explain the phraseology of the writings in which the revelations of God are recorded, it will meet with attention from the reader, in proportion to the value which he puts on religious knowledge.

SECT. I-Of the Original Language of Mankind, and of the Method in which Language was at first formed. THE books which contain the revelations of God, being more ancient than any books now extant, are written in the language which mankind used in the first ages, or in a language nearly allied to it. Wherefore, the style of these writings being very different from that of modern compositions, to interpret them as modern compositions are interpreted is without doubt to misinterpret them. Accordingly, persons ignorant of the character of the primitive languages, have, by that method of interpretation, been led to fancy that the scriptures contain sentiments unworthy of God, whereby they have not only exposed these venerable writings to the scorn of infidels, but have formed to themselves false notions in religion, which have had a pernicious influence on their morals.

For avoiding these evils, the nature and character of the language first spoken by mankind must be well understood; and for that purpose the best method seems to be, to consider in what manner language was originally formed.

The first ideas which come into the human mind being those which enter by the senses, it is reasonable to believe that names for expressing sensible objects would be invented before any others, and, after them, terms for expressing those operations of the senses, by which the ideas of sensible objects are acquired.-And because the operation of the senses have some resemblance to the operations of intellect, to express the operations of intellect mankind would naturally have recourse to the words by which they expressed the operation of the senses.-Thus, many words of the primitive language of mankind must have had a twofold signification. According to the one signification they denoted ideas of sense, and according to the other they denoted ideas of intellect; so that, although these words were the same in respect of their sound, they were really different words in respect of their signification and to mark that difference, after the nature of language came to be accurately investigated, the words which denoted the ideas of sense, when used to express the ideas of intellect, were called by critics metaphors, from a Greek word which signifies to transfer; because these words, so used, were carried away from their original meaning to a different one, which, however, had some resemblance to it.

:

Metaphorical meanings being affixed to words in the ancient languages to remedy the poverty of these languages, it is plain, that the more ancient any language is it will consist of the fewer words, consequently the more numerous and bold its metaphors will be. Accordingly we find, that the primitive languages, and even the lan

guages of savage tribes, which may be ranked with the primitive languages, are all of them highly figurative. On this subject it is proper to observe, that even after a language has become sufficiently copious, if the people who use it possess a vigorous and warm imagination, and are favourably situated for enjoying sensual gratifications, as is the case with most of the eastern nations, being by these circumstances peculiarly disposed to relish the sensible pictures exhibited in metaphorical and other figurative expressions, such a people, instead of retrenching, will rather multiply these expressions. Hence the lanlanguages of nations whose imagination is languid, and guage of that people will be more figurative than the whose situation does not permit them to be occupied in sensual gratifications. This is the reason that the language of the Hebrews, and of the other eastern nations, by the multitude, the variety, the boldness, and even the extravagance of its metaphorical expressions, is distinguished from the more temperate speech of the nations in the western parts of the world, whose imagination is not so warm, and whose climate and soil are not so favourable to luxury as theirs.

་

And

Of the bold metaphors used by the ancient Hebrews, the following examples are all taken from their sacred books:-Gen. iv. 10. The voice of thy brother's blood crieth to me from the ground.' Gen. xix. 26. 'His wife looked back from behind him, and she became a pillar of salt. Gen. xlix. 11. He washed-his clothes in the blood of grapes,' to signify that Judah was to inhabit a country fruitful in vines. Psal. v. 9. Their throat is an open sepulchre. Psal. Ix. 3. Thou hast made us to drink the wine of astonishment. Psal. lxxviii. 25. Man did eat angels' food: he sent them meat to the full.' Psal. cxxix. 3. The plowers plowed upon my back; they made long their furrows.' Isa. xxxiv. 3. The mountains shall be melted with their blood:' ver. 4. all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll:' ver. 6. The sword of the Lord is filled with blood, it is made fat with fatness.' Isa. xiv. 23. I will sweep it with the besom of destruction, saith the Lord of hosts.' Jer. xx. 7. 'O Lord, thou hast deceived me, and I was deceived.' Isa. v. 1. My well beloved hath a vineyard in a very fruitful hill.' In the original it is, on a horn, the son of oil: The horn being the highest part of horned animals, it is used to denote the highest part of a country; an hill. This horn or hill is called the son of oil, because the olive which produces oil is one of the valuable fruits of the earth. See Lowth on the passage. Isa. xi. 15. The Lord shall utterly destroy the tongue of the Egyptian sea.'

Having in the scriptures these, and many other examples of bold metaphors, the natural effect of the poverty of the ancient language of the Hebrews, why should we be either surprised or offended with the bold figurative language in which the Hebrews expressed their conceptions of the divine nature and government? Theirs was not a philosophical language, but the primi tive speech of an uncultivated race of men, who, by words and phrases taken from objects of sense, endeavoured to express their notions of matters which cannot be distinctly conceived by the human mind, and far

less expressed in human language.-Wherefore, they injure the Hebrews who affirm, that they believed the Deity to have a body, consisting of members of the like form and use with the members of the human body, because, in their sacred writings, the eyes, the ears, the hands, and the feet of God, are spoken of; and because he is represented as acting with these members after the manner of man. Gen. iii. 8. They heard the voice of the Lord God walking in the garden in the cool of the day.' Gen. ix. 16. And the bow shall be in the cloud, and I will look upon it.' Exod. xv. 3. The Lord is a man of war:' Ver. 6. Thy right hand, O Lord, hath dashed in pieces the enemy: Ver. 8. With the blast of thy nostrils the waters were gathered together.' Psal. xviii. 8. There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it' Ver. 9. He bowed his heavens also and came down, and darkness was under his feet: Ver. 10. And he rode upon a cherub, and did fly upon the wings of the wind.' Psal. ii. 7. Thou art my Son, this day I have begotten thee.'

In like manner they injure the Hebrews who affirm, that they thought God was moved by anger, jealousy, hatred, revenge, grief, and other human passions, because in their scriptures it is said, Gen. vi. 6. It repented the Lord that he made man on the earth, and it grieved him at his heart. Exod. xv. 7. Thou sentest forth thy wrath, which consumed them as stubble.' Exod. xx. 5. I the Lord thy God am a jealous God.' Numb. xi. 33. The wrath of the Lord was kindled against the people.' Prov. viii. 13. The evil way and froward mouth do I hate.' Isa. xxxiv. 2. The indignation of the Lord is upon all nations, and his fury upon all their armies.' Nah. i. 2. God is jealous, and the Lord revengeth and is furious. The Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies.'

་

They also injure the Hebrews who affirm, that they believed the Deity subject to human infirmity, because it is said, Gen. ii. 2. God rested on the seventh day from all his work which he had made.' Gen. viii. 21. The Lord smelled a sweet savour.' Gen. xviii. 20. Because the cry of Sodom and Gomorrha is great, and because their sin is very grievous, 20. I will go down now and see whether they have done altogether according to the cry of it which is come up to me: And if not, I will know.' Psal. ii. 4. He that sitteth in the heavens shall laugh; the Lord shall have them in derision.' Psal. lxxviii. 65. Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.'

These and the like expressions are highly metaphorical, and imply nothing more but that in the divine mind and conduct there is somewhat analogous to, and resembling the sensible objects and the human affections on which these metaphorical expressions are founded. For if any one contends, that the Hebrews themselves understood these expressions literally when applied to the Deity, and meant that they should be so understood by those who read their scriptures, he must likewise contend, that the following expressions were understood by them in their literal meaning:-Psal. xvii. 8. 'Hide me under the shadow of thy wings! Psal. lvii. 1. In the shadow of thy wings I will make my refuge, until these calamities be overpast.' Psal. Ixi. 4. I will trust in the covert of thy wings.' Psal. xci. 1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty:' Ver. 4. He shall cover thee with his feathers, and under his wings shalt thou trust.-I say, if from the passages of scripture in which the members of the human body are ascribed to the Deity, it is inferred that the ancient Hebrews believed

the Deity hath a body of the same form with the human body, we must, from the last mentioned passages of the same scriptures, conclude, that they believed the Deity to be a tree, with spreading branches and leaves which af forded an agreeable shade; and a great fowl, with feathers and wings; and even a rock, because he is so called Deut. xxxii. 15. Psal. xviii. 2. 31.

Such are the bold metaphors by which the ancient Hebrews expressed their conceptions of the attributes and operations of God. To prevent, however, those who are acquainted only with modern languages from being shocked with the boldness of these figures, modern critics have distinguished them by the appellation of Anthropopathia ; concerning which Lowth on Isa. i. 24. Aha, I will be eased of mine adversaries, I will be avenged of mine enemies,' thus writeth: "This is a strong instance of the metaphor called Anthropopathia; by which, throughout the scriptures, as well the historical as the poetical parts, the sentiments, sensations, and affectionsthe bodily faculties, qualities, and members of men, and even of brute animals, are attributed to God, and that with the utmost liberty and latitude of application. The foundation of this is obvious, it arises from necessity: We have no idea of the natural attributes of God, of his pure essence, of his manner of existence, of his manner of acting: when therefore we would treat on these subjects, we find ourselves forced to express them by sensible images. But necessity leads to beauty: This is true of metaphor in general, and in particular of this kind of metaphor; which is used with great elegance and sublimity in the sacred poetry: and, what is very remarkable, in the grossest instances of the application of it, it is generally the most striking and the most sublime. The reason seems to be this: When the images are taken from the superior faculties of the human nature, from the purer and more generous affections, and applied to God, we are apt to acquiesce in the notion; we overlook the metaphor, and take it as a proper attribute: but when the idea is gross and offensive, as in this passage of Isaiah, where the impatience of anger and the pleasure of revenge is attributed to God, we are immediately shocked at the application, the impropriety strikes us at once; and the mind, casting about for something in the divine nature analogous to the image, lays hold on some great, obscure, vague idea, which she endeavours in vain to comprehend, and is lost in immensity and astonishment. See De S. Poesi Hebr. Prel. xvi. sub. fin. where this matter is treated and illustrated by examples."

From the above ingenious remarks it appears, that notwithstanding metaphors and other figures derive their origin from the poverty of language, they infuse both strength and beauty into any discourse where they are judiciously used. By exhibiting sensible pictures of our conceptions accompanied with pleasant images, they make a strong impression on the mind of the hearers: for which reason they have found a place, not in the ancient languages only, but in all the modern tongues also; not excepting those which are the most copious and the most refined: in so much that it hath become the business of the poets and orators to ransack the whole compass of nature in search of resemblances between sensible and intellectual objects, on which to graft metaphors; and, not satisfied with natural and apparent likenesses, the most remote and disparent resemblances, nay resemblances founded merely on popular opinions, local prejudices, and national customs, have been made the foundation of metaphors. Hence that diversity of figurative expressions observable in the languages of nations living at a distance from each other: hence, also, the figures which to one nation appear natural and expressive, to others appear unnatural, tumid, and ridiculous.