her young ones to fly So the heart is put for all in the heart the will affections and the whole soule because the soul keeps its chief residence there though it be in the whole body and every part of it Ier. 17.9 the heart is deceitfull i the soule with all its faculties and affections So Deut. 30.6 Psal. 4.4 commune with your heart i with your soule Ier. 4.14 wash thy heart i thy whole soule Thus the gate is oft put for the Judges who among the Jews sate in the gate Mat. 16.18 1 Sam. 4.18 and 9.18 Psal. 69.12 So the tongue is put for the speech Pro. 10.20 the tongue of the just is as choise silver So Pro. 11.10 the City rejoyceth i the men in the City So 2 Cor. 4.4 the end of this world i of the wicked who live in the world So 1 Cor. 11.10 the woman hath power on her head i shee hath a vaile or cover which is a signe of her husbands power superiority over her 3. A Metonymy of the adjunct thus the Governour is oft put for his Army Saul hath slaine his thousand So Christ is put for his members Mat. 25.35 I was hungry and ye gave me meat i my faithfull members So Acts 9.4 5. I am Jesus whom thou persecutest i whose Disciples thou persecutest Psal. 16.6 the lines are fallen i the portion divided to me by cords oâ— lines Isaiah 34.17 Psal. 78.55 Thus the Abstract is oft put for the Concrete Psal. 11.7 the righteous Lord loveth righteousnesse i righteous men Iacob sware by the feare of his father Isaack Gen. 31.53 i by the Lord whom Isaack feared So Ephes. 3.10 Col. 1.16 1 Cor. 12.28 Helps Governments for Helpers Governours So circumcision for the persons circumcised Gal. 2.12 So Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24.5 not onely a pestilent fellow but the very pestilence and plague it selfe Pro. 11.1 false weights are an abomination i men that use false weights are abominable So the belly is put for a Belly-god Tit. 1.12 and wickednesse for wicked men Gen. 19.15 See more Rule 36. Thus the signe is oft put for the thing signified as the Scepter for the Kingdome Gen. 49.10 the sword for authority it being a signe of it Rom. 13.4 the keyes for Ecclesiasticall power Mat. 16.19 Thus the Name is oft put for the thing it selfe Rev. 3.4 thou hast a few names i men professing the truth Pro. 18.10 the name of the Lord i the Lord himselfe Phil. 2.10 Ephe. 5.20 Acts. 1.15 Thus the time it selfe is put for the thing done in time 1 Cor. 4.3 mans day i â—ans judgement save me from this houre i from this danger Iohn 12.27 So Iob 32.7 dayes should speak i the aged who have seen many daies 4. A Metonymy of the effect 2 Kin. 4.10 death is in the pot i poyson or some deadly thing which causeth death So Mar. 9 17 25. a dumb spirit i making men dumb Rom. 8.6 to be carnally minded is death i tendeth to death or bringeth death So Rom. 6. ult and 7.7 is the Law sin i is it the cause of sin Heb. 11.39 they received not the promises i the fruit of the promises for they had the promises but the accomplishment was in the time of the Gospell Iohn 3.19 this is the condemnation i a speciall cause of condemnation Iohn 17.3 this is life eternall i 't is the way to life eternall Gen. 25.23 two Nations i the fathers of two Nations Thus the Law is said to be pure righteous c. Psal. 19.8 9. because it makes men so 5. A Metonymy of the matter Gen. 3.19 dust thou art i thou art formed out of the dust Psal. 105.18 he was laid in Iron i in setters Psal. 115.4 their Idols are silver and gold i made of such metall Paranomasia is a pleasant sound of words as Psal. 21.7 In te confisi nunquaÌ„ confusi So Isa. 5.7 in the Original is an excellent Paranomasia Mispal Mispach Zadaca Zeaca So Rom. 2.1 in quae alâ—um damnas teipsum condemnas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the Greek there is an excâ—llent Paranomasy 2 Cor. 4.8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. haesitamus at non prorsus haeremus So Mat. 8.22 let the dead bury the dead 2 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 1 Tim. 3.16 Rom. 12.2 Mat. 16 18. and 24.7 Phil. 3.2.3.19 See the Originall 2 Cor. 6.10 as poor yet making many rich as having nothing and yet possessing all things So Bethel shall be Beth-aven Amos 5.5 Psal. 25.16 Gnaâ— ani afâ—flictus ego c. Hosea 4.18 aâ—abu hebu amâ—nt â—ona Periphrasis is the using many words for one thing Thus Iohn 21.20 the Disciple whom Jesus loved i Iohn The fruit of the vine i wine To lay down this Tabernacle i to dye The Doctor of the Gentiles i Paul The Father of lying and murther i the Devill So death is called the going the way of all the earth because none can escape it and Solomon cals it our long home c. Pleonasmus the most wise God condescending to our rude and weak capacity oft useth sacred Pâ—eonasmes â—or the better clearing of things to our understanding and beating them into our dul apprehensions So Deut. 13.4 those inculcations are not vaine but serve to worke things the better upon our hard hearts So Deut. 32.6 O foolish people and unwise 1 Iohn 1.1 wee have seen with our eyes c. Iohn 1.3 and 6.33 34 35. Mat. 5.2 c. Christ cals himself seven times there the bread of life The Psalmes are full of such pleonasticall inculcations The Scripture is oâ—t exegetical what it speaks darkly in one place it explains in another Polyptoton is a variation of cases as Rom. 11.36 of him from him to him c. Iohn 17.25 2 Cor. 12.14 Luke 8.5 Polysyndeton when words and sentences are knit together with many copulatives as 1 Cor. 13.1 2 3. and though I have the gift of prophesie and understand all mysteries and all knowledge c. So Gal. 4.10 Ro. 8.38 39. Prolepsis or Hypophora is the prevention of an objection as Pro. 3.9 Honour the Lord with thy riches Ob. So I may beggar my selfe he prevents this objection so shall thy barnes be filled So Mat. 6.33 first seek spirituals above and before temporals Ob. So I may impaire my wealth health c. He prevents this all these things shall be cast as an over-plus into the bargaine So Iohn 11.2 See more Rule 27. Prosopopaeia the faining of a person as when wee bring in the inanimate creatures speaking or hearing c. So 1 Kings 13.2 O Altar Altar thus saith the Lord he speaks to the Altar as if it were a person that heard him Psal. 98.7.8 let the sea roare and the floods clap their hands and the hils rejoice Rom. 8.19 20 21. The Apostle brings in the creature waiting groaning travelling So Isaiah 35.1 2. he attributes joy and singing
as Barac signifies to blesse or curse Chesed signifies piety or impiety Levit. 20.17 but Psal. 106.1 it signifies goodnesse Exclamatio is that whereby we expresse our affection It is sometimes used per modum optationis when wee earnestly desire a thing as 1 Chro. 11.17 Oh that one would give me of the water of the Well of Bethleem Isaiah 64.1 O that thou wouldâ—t rend the Heavens and come down Psal. 84.1 2. Per modum admirationis by way of admiration as Rom. 11.33 O the depth of the riches both of the wisedome and knowledge of God! 3. Per modum objurgationis by way of reproof as Gal. 3.1 O foolish Galathians who hath bewitched you So Acts 7 51 52. 4. Per modum Dolentis by way of lamentation Rom. 7.24 Oh wretched man that I am c. Exegesis it is usuall with the Scripture having said a thing in one member of a sentence to repeat the same againe by way of explication or confirmation in the later part as Psal 6.8 9. and 33. 10. 2 Kings 20.3 Remember O Lord how I have walked before thee in truth what 's that anâ— with a perfect heart and have done that which is right in thy sight So Isaiah 3.4 9. and 14.13 14. Iohn 1.3 Rom. 11.7 8. God hath given them the spirit of slumber what 's that eyes that they should not see and eares that they should not hear So 2 Tim. 3.1 he tels us in generall that the last dayes shall be perillous then verse 2 3 4 5. he tels what particular vices should raign and make the times so perillous Yea such is the goodnesse of God to his people that when the Scripture hath spoken any thing darkly it useth oft times to join some plain thing to give light to it as Isaiah 51.1 what is somewhat dark in that verse is presently explained in the second So Deut. 7.3 they must not match with Idolaters why so vâ— 4 6. First because by this meanes they will draw you to worship their gods 2. This will provoke God to anger 3. You are an holy people sequestred for Gods speciall service c. Thus oft not alwaies we have the sense at hand yet sometimes wee must search and goe farther off to finde out the sense of some places which wee read Hendyadys when one thing is divided into two as Mat. 4.16 in the region and shadow of death for the shady region of death So Mat. 20.20 Worshipping and desiring i desiring by worshipping Hypallage when the order of the words is changed as Iob 17.4 thou hast hid their heart from understanding i thou hast hid understanding from their heart So Isaiah 1.3 the Asse knowes his Masters crib or he knowes the Master who feeds him in his crib So Heb. 3.13 through the deceitfulnesse of sin i by deceitfull sin Hysterologia or Hysteron-Proteron is a placing of that before which should be after and somethings after which should bee before The Pen men of Scripture doe not alwaies observe the just order of things but the truth of the History they set them down in that order in which they came to their minds and not in that order which they fell out in Psal 7.14 he travelleth with iniquity and hath conceived mischiefe Here the birth is set before the conception See more in Rule 27 Hyperbole is two-fold 1 Auxésis when we increase the signification of a speech So Gen. 29.31 Iacob is said to hate Leah when he only neglected her and loved her lesse So Mat. 10.37 compared with Luke 14.26 and Iohn 12.25 We must not simply hate father mother life c. but comparatively when they come in competition with Christ. So Pro. 13.24 he that spares the rod hates his son i he doth not truly love him that lets him goe astray to his own destruction and so acts the part of one that hates him Thus Gen. 13.16 Abrahams seed shall be as the dust of the earth and starres of Heaven i his posterity shall be very many So Psal. 51.7 whiter then snow Lam. 4.7 whiter then milke more ruddy then Rubies So 2 Sam. 1.23 swifter then Eagles stronger then Lyons 2 Sam. 2.18 swift as a Roe Isaiah 49.2 I have laboured in vaine yet not altogether in vain though for little good So Gen. 11.4 and 13.10 Isaiah 7.15 25. Ioel. 3.18 the hils shall flow with milk and the mountaines with wine So Canaan was stiled a Land flowing with milk and honey Numb 13.27 32 33. Cities fenced up to Heaven Deut. 9.1 So Psal. 107.26 they mount up to Heaven and goe downe to the depths i they are sorely tossed up and downe Gal. 4 15. ye would have plucked out your own eyes and have given them me 't is a proverbial speech q.d. you would have parted with your dearest things to have done me good Iohn 21.25 the whole world would not containe the books i they would be very many Iohn 12.19 the whole world goeth after him i many follow him Luke 18.1 Pray alwaies i bee constant and persevere in the duty Mat. 6.3 Acts 2.5 Mat. 19.24 it 's easier for a Camell to go through the eye of a needle See more Rule 19. 2. Meâ—ósis Litote Tapinósis when lesse is spoken and more is meant Pro. 3.11 despise not the Lords correction i highly esteem it Rom 2.4 despise not the riches of his goodnesse i prize it highly Mal. 2.14 shee is thy companion i thy chiefest and choicest companion Heb. 13.4 whoremongers and adulterers God will judge i he will plague them here and condemne them hereafter Heb. 10.38 my soul shall take no pleasure in him i I greatly abhorre him Psal. 105.15 Touch not mine anointed i hurt them not 1 Sam. 24.14 whom dost thou pursue a dead dog a â—â—ea i a poor weak contemptible person Mat. 7.23 depart from me I know you not i I detest you and will for ever punish you Marke 3.29 shall never be forgiven i shall be eternally punished Mat. 12.20 a bruised reed he will not break i he will cherish and preserve it Psal. 5.4 5. thou art a God that takest no pleasure in wickednesse i thou greatly hatest it Iohn 11.11 Lazarus sleeps i is dead Levit. 26.36 thou shalt fly at the shaking of a leaf Rom. 4.19 not weak in faith i very strong in faith Revel 12.11 they loved not their lives unto the death i they exposed their lives to all danger for the cause of Christ. 1 Cor. 10.5 with many of them God was not well pleased i he was highly displeased See more Rule 18. Insinuation is a holy Rheroricall winding our selves into mens affections sometimes by loving and sweet compellations as Rom. 12.1 I beseech you brethren Sometimes by appeal as 1 Cor. 11.13 Iudge in your selves is it comely Sometimes by Anticipation as Acts 26.27 beleevest thou the Prophets I know thou beleevest he would even perswade him that he beleeved and verse 29. I would to God that not onely
thou but that al that hear me this day were both almost and altogether such as I am except these bonds they yet knew not that bonds and suffering for Christ was a great honour and therefore hee puts in this exception Ironia Ironicall taunting speeches may lawfully bee used as occasion serves 1. God himself used them Gen. 3.22 the man is become as one of us i as one of the Trinity wherby God declares his great disdaine of their affectation of an impossible preheminence in being like to God q. d. by his sin he is become most unlike to us See how well Satan hath performed his promise to man is not he become like one of us and hath not hee gained a goodly measure of knowledge both of good and evill So Iudg. 10.14 Go cry to the gods which yee have chosen 'T is an Ironicall upbraiding them for their Idolatry which they found so comfortlesse in their greatest need their Idols being no way able to deliver them So Isaiah 14.4 8 9. God himselfe teacheth his people to deâ—ide the proud King of Babylon 2. Christ used it Mat. 26.45 sleep on q.d. goe to now sleep on take your rest if yee can behold a perillous time is at hand wherein yee shall have little list or leisure to sleep 3. Elijah used it to the Worshippers of Baal 1 Kings 18.27 he mocks them and bids them cry aloud to their drowsy or busie god peradventure their Baal was asleep or in a journy c. So Mica ah bids Ahab goe up and prosper i go up and perish 1 Kings 22.15 So Ioâ— 17.2 taunts at his falâ—e friends in an ironicall expression No doubt but yee are the people and wisedome shall dye with you q. d. in your owne conceâ—t there are no men in the world but you No doubt but reason hath left us and is given wholly unto you yea wisedome is so tyed to your persons that her conservation and mine depends on yours So Amos 4.4 5. come to Bethel and transgresse at Gilgal multiply transgressions c. q. d. since by no meanes yee will bee reclaimed but are desperately set on sin goe on and fill up the measure of your sin Thus Solomon without any breach of charity or staine of holinesse checks the young mans â—olly with an nony Eccl. 11.9 Rejoyce O young man c. but know c. by an ironicall concession he bids him 〈◊〉 joyce and take his pleasure c. and then maries all wiâ—h a sâ—inging but in the end So Paul with an holy scoffe derides the Corinthians 1 Cor. 4.8 10 yee are full ye are rich you reign as Kings c. we are fooles ye are wise c. wee are nothing you are all c. ironica est concessio exprimens Corinthiorum de seipsis corruptam opinionem Aretius A Sarcasme which is a biting taunt is neer to an Irony but that it 's somewhat more bitter as Gen. 37.19 behold the Dreamer comes Thus Michal spits out bitter reproaches against David 2 Sam. 6.20 How glorious was the King to day i how contemptible and inglorious Thus Shimet reviled him 2 Sam. 16.7 Thus the people taunt at Moses Exod. 14.11 because there were no graves in Egypt hast thou brought us to dye in the wildernesse Thus the Jewes reviled Christ Mat. 27.29 42. Luk. 4.23 they mocked him saying Haile King of the Jewes Nah. 3.14 Mycterismus is a kinde of scoffe neere to the former Thus the Pharisees derided Christ Luke 16.14 they did not simply contemne him but they shewed their contempt of him by their gestures they blow their noses at him as the originall imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deridebant eum vel sannis eum excipiebant Beza Metalepsis when there are many Tropes in one word as Mat. 21.10 all the City was moved the City put for Ierusalem by a synecdoche generis and Ierusalem put for its inhabitants by a Meton subj So Mal. 4 2. wings put for beames by a catachresticall Metaphor and beams for comfort and refreshing by a metaphor Mimesis is an imitation of the words of others Thus David useth the words of rebellious Rulers Psal. 2.3 let us break their bonds asunder c. So Paul useth the words of the Epicures 1 Cor. 15 3â— and the Prophet speaks in the language of the Prophane Jewes who made a mocke at Gods word and threatnings Isaiah 28.13 Manda remanda expecta reexpecta Tsulazu Kaw lakau Kau lakau Micah 3 1â— Metaphors are frequent in Scripture for our apprehension sake Thus Christ is called a Rock a Vine a Lamb a Lyon a Shepheard a Door a Wav an Husbandman So man is called a shadow a flower grasse a Woolfe Beare Dog Isaiah 11.6 Thus we read of Metaphors from Leaven Salt Trees Seed Bread c. besides many hyperbolicall Metaphors as Psal. 65.13 the fields sing Hab. 2.11 the stone out of the wals shall cry Lam. 1.4 the waies mourne Gen. 4.10 thy brothers blood cryes Hee that would see more Scripture Metaphors from seeing hearing smelling touching tasting c. let him peruse Peachams Rhetorick Metonymia 1. Of the efficient cause thus Moses is oft put for the writings of Moses Luke 16.29 31 and 24.27 Iohn 5.45 46. Thus sinne is put for the punishment of sin Gen. 4.7 sin lyeth at the door i the punishment of sinne So Numb 32.23 your sinne will finde you out i the punishment of your sinne Thus Iohn 7.39 the holy Ghost was not yet given i the miraculous and sanctifying gifts of the Holy Ghost were not to fully given as they were after Christs ascension So Gal. 3.27 ye have put on Christ i ye are made partakers of his benefits Psa. 128.2 labâ—ur put for the food gained by the labour of the hands 2. A Metonymy of the Subject Thus by a Sacramental Metonymy the Scripture oft gives to the Sacraments the names of the things signified by them Thus Circumcision is called the Covenant Gen. 17.10 when 't was onely a Seale of the Covenant and the Paschall Lambe is called the Passeover Exod. 12.11 and Baptisme is called the New-birth Titus 3.5 and the bread Christs body of which it is a signe Mat. 26.26 So the cup is put for the wine in the cup Luke 22.20 i vinum poculo contentum continens pro re contentâ Thus the earth is put for the men in the earth Gen. 6.11 the earth was corrupt So Ierusalem Iudaea Samaria are put for their inhabitants So the house for the people in the house Luke 19.9 Salvation is come to thy house Act. 26.31 Pr. 11.29 Thus Hel is put for the Devils in Hell Heaven for God who dwels in Heaven Luke 15.18 I have sinned against Heaven i against God who dwels in Heaven So Mat. 21.25 Thus the dayes are put for the men that live in those daies Ephes. 5.16 and the nest for the young ones in the nest Deut. 32.11 as an Eagle stirreth up her nest i provokes