execution so that this infinite prospect of our thoughts derives no necessary power and influence upon them To use a lower Instance And if you your self could foresee that your friend after many changes of his mind would certainly travel into Italy such a previous knowledge of his affairs and designs by no means gives any byas to them neither is he obliged by any power of yours to prosecute his journey SYNECDOCHE Synecdoche from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comprehend This Trope is a form of speaking when we make use of words that are more comprehensive for others which are less and so on the contrary when we put the name of a part to signifie the whole or else the name of the whole to express any particular part of it as if you say the Plague is in France when perhaps 't is only in Paris There are four sorts or species belonging to this Figure Synecdoche Generis 1. Synecdoche Generis when a general word comprehends a particular or when the universal denotes the special term Thus Luke 2. 1. It came to pass that all the world was to be taxed meaning the whole Roman Empire a small though very remarkable part of the World Exod. 9. 6. And all the cattel of Egypt died which signifies not universally as if every kind of Beast were destroyed but only or at least chiefly those that then were in the fields for that some were preserved alive is plain enough from vers 19. Thus All flesh Gen. 6. 12. and All Creatures Mark 16. 15. signifie man only And Every Creature implies only some of each sort and not all of every kind Gen. 7. 8. So All manner of four footed beasts signifies a very great number Acts 10. 12. Exod. 20. 10. Thou shalt not doe any manner of work on the Sabbath day that is no toilsome and servile labour which is the business of every other day where the universal term of negation is limited and restrained to a particular Negative So Ye shall not swear at all is a prohibition not excluding all manner of Oaths but such only as are rash and not required in a judicial way by the supreme Magistrate Matt. 27. 44. The thieves also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were crucified with him upbraided him where the plural Number denotes the singular for only one of the two Thieves did vilifie our Saviour as appears from Luke 23. 39. Synecdoche Speciei 2. Synecdoche Speciei when a particular word or expression of a more narrow signification does imply one of a general and larger notification Thus James 1. 27. Pure religion is this to visit the fatherless and the widow in their affliction which are but a very narrow compass of Religion but they are taken more generally for any Persons under any sort of Calamity Exod. 3. 8. A Land flowing with milk and honey that is abounding with all things good and desirable Abraham and Israel two proper Names signifie the Patriarchs a word of larger extent Isai 63. 16. Exod. 20. Honour thy father and thy mother is a duty more universal and commands us to pay obedience and reverence to all Superiours especially those in high Authority Synecdoche Totius 3. Synecdoche Totius when the Name of the whole serves to denote a part of it Thus Luke 23. 43. To day thou shalt be with me in Paradise where the word thou seems to comprehend the whole man but it signifies his soul only without his body 2 Pet. 3. 6. The whole world being overflowed with water that is the earth the lowest part of the world Dan. 2. 4. O King live for ever where all duration of time even to Eternity signifies a long part of time for ever that is for a long time Synecdoche Partis 4. Synecdoche Partis when the Name of a Part or Member is made use of to notifie the whole thing or person Acts. 27. 37. And we were all in the Ship two hundred threescore and sixteen souls where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends the whole man And the evening and the morning were the first day where the principal parts of the day signifie the entire spaces of day and night Of Figures in the Repetition of the same Sound EPIZEVXIS Epizeuxis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to join together This Figure repeats the same word in the same Sentence by way of emphasis and so gives more life and passion to our discourses Thus How does Holy David express himself in an infinite Passion upon the death of his Son Absalom 2 Sam. 18. 33. O my son Absalom my son my son Absalom would God I had died for thee O Absalom my son my son How often are the very same words over and over again to signifie if possible the mighty grief and anguish of his Soul for the irreparable loss of his dearly beloved Son Psalm 22. 1. My God my God why hast thou forsaken me See Matth. 27. 46. The words are full of Complainings most earnestly lamenting that God himself was departed from him even when his Divine presence was most needfull to preserve him from the approach of some imminent danger but in respect of Christ figured by David they are the expressions of his Humanity representing the extreme Agony of his Passion and the inexpressible Pains and Torments See Matt. 26. 38 39. My soul saith Christ is exceeding sorrowfull even unto death See also Luke 22. 44. Luke 23. 21. But they cryed saying Crucifie him Crucifie him representing to us their most violent Importunities and loud Clamours of the People against his Life Acts 9. 4. Saul Saul why persecutest thou me A very earnest and passionate Expostulation from heaven to move and persuade Saul that he should no longer breath out threatnings and slaughters against the Church of Christ Matt. 23. 37. Oh Jerusalem Jerusalem How is the same word repeated over again very emphatically to give us the highest conception of God's trouble and mighty concernment for their impenitency and wilfull disobedience See Psalm 145. 18. Joel 1. 15. Exod. 34. 6. ANADIPLOSIS Anadiplosis derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplico This Figure pronounceth the same word in different Sentences when the last word of the preceding Proposition is repeated in the beginning of the following thus Rom. 14. 8. For whether we live we live unto the Lord or whether we die we die unto the Lord and therefore in either state 't is our business to preserve in our minds a lively sense of God's providence and refer our selves to his care and protection of our souls and bodies since whether we live or die we are the Lord 's See Rom. 8. 17. Phil. 2. 8. He became obedient to death even the death of the Cross and was it not still an higher instance of his great Humility and Condescension because such a sort of death was by all reputed the most infamous and shamefull way of dying Knowing that tribulation worketh patience and patience experience
the dead bury their dead the first words signifie a moral death those that are dead in trespasses and sins but the last imply a natural death such as are dead and departed this life 2 Cor. 10. 3. Though we walk in the flesh yet we do not war after the flesh though we are men and made in the same fashion like other men yet in this respect we differ from them for we place no confidence in the arm of flesh no assistance from the world but all our sufficiency is from God 2 Cor. 6. 9. As unknown and yet well known as dying and behold we live tho' some may look upon us as if they were not so desirous to know us in our afflictions yet others esteem and value us the more and are willing to know us in the greatest of our Calamities PLOCE Ploce derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind together This Figure pronounceth a word so emphatically that it denotes not only the thing signified but also the very quality of it thus 't is no unusual thing to repeat the proper name of a man to express some remarkable vertue belonging to him as we may say In that action Alexander was Alexander that is a mighty Conquerour Gen. 27. 36. Is he not rightly called Jacob saith Esau for he hath supplanted me these two times POLYPTOTON Polyptoton from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variatio casuum This Figure employs words of the same derivation but alters the termination or the Mood Case or Gender Rom. 2. 21. Thou that preachest a man should not steal dost thou steal Rom. 11. 16. For of him and through him and to him are all things that is God is supream and disposeth every thing to serve the wise ends of his providence 2 Tim. 3. 13. But evil men and seducers shall wax worse and worse deceiving and being deceived See the various termination of the same words Heb. 6. 14. Figures in reference to a sentence are such as affect the whole sentence not without some emotion of the Soul ECPHONESIS Ecphonesis Exclamation This is a most pathetical sort of Figure whereby the Orator discovers the excessive passion of his own mind and so makes a suitable impression upon the affections of his Audience This Figure is varied many ways First In a way of wonder and admiration of God's infinite Perfections Rom 11. 33. Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgements and his ways past finding out Secondly In a way of sorrow and mourning for God's absence or of his disregard to the voice of our Petitions Psal 22. 1 2. My God my God Why hast thou forsaken me O my God I cry in the day time but thou hearest not Isai 6. 5. Wo is me for I am undone Thus in a way of desperation how is the Prophet extreamly sensible of his own unworthiness as if he thought the forgiveness of his sin was now impossible this was the dreadfull apprehension of men in former times when God did more signally manifest himself Deut. 5. 25. Judg. 6. 22. and 13. 22. Thirdly In a way of expostulation with God himself for his Mercy and Compassion Ob remember that my life is wind Thus he makes the short continuance of his being a very great inducement that God should be more indulgent to him and preserve him from sudden ruin and destruction Rom. 7. 24. O wretched man that I am Who shall deliver me from the body of this death Job 6. 11 12. What is my strength that I should hope and What is my end that I should prolong my life How does holy Job here complain of his insufferable miseries and longs most passionately to be at rest in his grave as if he despaired of any cessation from his pains and afflictions so long as he was alive On that I might have my request and that God would grant me the thing that I long for Rom. 9. 20. Nay but O man who art thou that repliest egainst God A severe reprehension to our peevish murmurings and complaints as if God had not an absolute power over us to punish us unless we our selves gave our consent to the inflictions of it Fourthly In a way of censure and reprehension Acts 12. 10. O full of subtilty thou child of the devil thou enemy of all righteousness And Can there possibly be a worse Character than this Fifthly In a way of most earnest wishing Psalm 55. 6. O that I had the wings of a Dove that I might flee away and be at rest Sixthly In a way of infinite commiseration and pity of our unhappy condition Oh Jerusalem Jerusalem which killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together as a hen doth gather her thickens under her wings and ye would not How does God himself mourn for the misery of his People that they so neglected all the means to their salvation when he himself infinitely desired to preserve them even with the very same degrees of tenderness as the most affectionate creature desires to save and hover over her Young Lament 1. 1 2. How is the golden city spoiled how doth the city sit solitary that was full of people how is she become a widow And so the Prophet goes on in a most elegant manner to describe the misery of her ruin and fall from her prosperity Seventhly In a way of triumph and exultation 1 Cor. 15 55. Oh death where is thy sting oh grave where is thy victory Eighthly In a transport of love and admiration Psal 84. 1. Oh how amiable are thy tabernacles thou Lord of hosts As if the Royal Psalmist was in such a rapture that he could give no adequate notion of his love and delight in God's house by a cold affirmation of the pleasure of it but was forced to run himself into an Ecstasie and so leaves the question undetermined as if it was unexpressible EPIPHONEMA Epiphonema is an Acclamation containing some very remarkable sentence at the close of our discourse it is as it were the last finishing stroke which we desire to leave upon the affections of our Audience Thus St. Paul after he had confuted several false opinions concerning the manner of the resurrection at last he recommends the doctrine of it advising them upon the certain hopes and expectations of another life to be constant in all manner of holiness Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord for asmuch as ye know that your labour is not in vain in the Lord 1 Cor. 15. 58. Matt. 6. 21. Our Saviour here endeavours to call off their affections from an excessive pursuit of the world for if they did engage their thoughts so exceedingly they would leave no room for Heaven and then at last to leave his discourse still more warm upon their spirits thus he concludes For where your treasure is there
Kingdom was of another World and so extreamly contrary to all the designs and interest of the present World Metonymy of the Matter Metonymia Materiae when the very name of the matter signifies the very thing made and fashioned out of it thus Psal 115. 4. Their Idols are Silver and Gold Dan. 5. 4. They praised the Gods of Iron and Brass that is made out of those metals Gen. 3. 19. Dust thou art that is thou art formed out of it Psal 105. 18 He was laid in Iron that is in Chains of Iron Metonymy of the Effect Metonymy of the effect when the thing caused is put for the efficient Cause of it Gen. 4. 13. My Punishment says Cain is greater than I can bear that is my iniquity is greater than can be forgiven There punishment signifies the very sin it self as the immediate Consequence of it 2 Kings 4. 40. there is Death in the Pot meaning some most destructive and poisonous thing which causeth Death John 17. 3. And this is life Eternal that they may know Thee the only true God that is the Knowledge of God and his Son Jesus Christ is the principal Cause of everlasting Salvation to all that live suitably to those notices Luke 2. 30. My eyes have seen thy Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our Saviour himself the Author of it So Gen. 49. 18. I have waited for thy Salvation that is the promised Messiah So Isai 49. 6. All flesh shall See the Salvation of God that is a Saviour Gen. 25. 13. Two Nations are in thy womb that is the Fathers of two Nations Esau and Jacob. Rom. 7. 7. Is the law sin saith our Apostle that is Is the Law it self the proper cause of Sin or Is there any such malignity in the very nature of it as produceth any such Effect 1 Cor. 10. 13. Let every one Please his Neighbour for Good to Edification that is so behave himself in all things of indifferency that such a deportment may be the cause of their good will and pleasure and purchase their favour and kind opinion of us So Rom. 15. 2. Metonymy of the Subject A Metonymy of the Subject when the Subject is made use of to signifie the accident or quality inherent in it Prov. 6. 32. whoso committeth Adultery with a woman wanteth a Heart that is wisdom and understanding so he that trusteth in his own heart i. e. in his own discretion and prudence Psal 7. 9. the heart is put for the thoughts and inclinations of it Psalm 62. 8. 142. 2. Continens pro Re contenta The thing containing for the very thing it self contained Luke 22. 17. He took the Cup and gave thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the cup is put for the liquor contained in it as is more plain from v. 18 I will not drink of the Fruit of the Vine Thus in the Blessed Sacrament of the Lord's Supper this cup is the N. Test in my blood not the vessel it self but the liquor in it The Place signifies the Thing or Person in that place The place serves to denote any thing in that place Matt. 8. 34. The Whole city went out to meet him Locus pro Incolis So Mark 1. 33. Isai 38. 18. The Grave cannot Praise thee they that are dead and buried are incapable of it Gen. 7. 1. Come thou and All thy house into the ark thou and all thy family Psal 69. 22. Let their Table be made a Snare to them that is Let their meats and drink prove dangerous to their health and happiness Wo unto thee Corazim wo unto thee Bethsaida So Matt. 10. 15. 3. 5. where the places signifie the inhabitants of them and those heavy judgments denounced against their impenitency and disobedience Luke 15. 18. I have sinned against Heaven that is God himself for altho' he is Omnipresent and so in all places of the World at the very same time yet if we can say God dwells any where we may more properly say he is in heaven The name of the things represented is sometimes used to express the sign of it thus Ezek. 7. 27. The Prince shall be Cloathed with Sadness and desolation that is with such garments as are the proper expressions or signs of mourning and lamentation Mark 14. 22. Jesus took Bread and blessed it and Brake it and gave it to his disciples saying Take eat This is my body where the Verb substantive is must not be taken in the strictest sence but there it must be expounded thus this Bread is representative of or signifies my Body broken being to you all a sensible sign or resemblance of it Wine is sometimes called Christ's Blood Matt. 26. 27 28. Our Saviour took the Cup and gave it to them saying Drink ye all of it for this is my Blood which is a figurative expression Nomenrei signatae pro Signo and how very absurd is the Consequence if you suppose there is no Figure and that the words must be taken in their literal strictest sence For then the Article this referrs to the cup and so this cup is my blood which is such an Absurdity that to avoid such a plain Contradiction we must confess that nothing else can with any tolerable sence be there signified by those words but that the wine contained in the Cup represents or is a manifest sign of my blood And that this is a true and proper explication of the words is still more plain from the next Verse v. 29. where our Saviour assures his Disciples that although he commands them all to drink of it but says he I will drink no more of the Fruit of the vine where he himself plainly calls it wine immediately after he gave it to his Disciples although in vers 28. he calls it his blood But I referr you to a Treatise upon this Subject written by his Grace the Arch Bishop of Cant. where this absurd Doctrine of Transubstantion is sufficiently exposed Gen. 17. 10. This is my Covenant Every Male-child shall be circumcised where Circumcision the Sign or Condition of it is yet called the Covenant it self 1 Sam. 18. 7. Saul hath slain his Thousands and David his Ten thousands Metonymia Subjecti Dux pro Exercitu the Armies of these two Generals had done so Metonymy of the Adjunct Metonymy of the Adjunct when that which belongs to any thing serves to represent the thing it self thus They shall bring down my Gray-hairs with sorrow to the Grave that is me that now am Gray and old in years Gen. 31. 53. Jacob sware by the Fear of his father Isaac that is by the God whom Isaac feared 2 Kings 20. 1. Set thine house in order meaning his houshold affairs The time is put for things that are done or are in time My Times are in thy Hands that is my life and continuation of it is in thy Power John 12. 27. Save me from this hour that is from that Agony and Passion I must undergo
and experience hope and hope maketh not ashamed thus is there a gradual progress from the practice of one Vertue to another altho through some accidental indisposition of our minds One Vertue may not promote the exercise of another CLIMAX Climax gradatio when the words are in such a Position that there is a gradual ascent from one to another till you arrive at the last step of the period Thus Matt. 10. 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me There is here a gradual advancement in every period and the last is the highest of all In as much as the respect and honour given to God the Father upon the reception of his Son is much greater than any that is paid to the Son who in respect of his humanity and his mission from Heaven was inferiour to God the Father John 1. 11. In the beginning was the word and the word was with God and the word was God In the beginning that is before the creation of the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had then his being for if he was not before all things how then could all things be made by him The first word then signifies his eternity the next his personality And the word was with God which phrase expresseth a distinct mode or manner of subsistence of the Son from the Father because no Person is said to be with himself but with another Person And the last words expresly assert his Divinity And the word was God See this Text expounded in a Sermon of his Grace the Arch-Bishop of Canterbury 1 Cor. 3. 22 23. All are yours and you are Christ's and Christ is God's Rom. 8. 30. Moreover whom he did predestinate them he also called and whom he called them also he justified and whom he justified them also he glorified Matt. 5. 27 28. Ye have heard it hath been said by them of old time Thou shalt not commit adultery But I say unto you That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart So that the Christian morality is much more refined and reaches not only to the external actions but even those of the mind the most secret imaginations Matt. 11. 9. But what went ye out for to see a Prophet yea I say unto you and more than a Prophet Matt. 8. 20. Jesus saith unto them The foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head Here in these Verses there is a noble rise in the sence of the words and without much impropriety they are reducible to this Figure ANAPHORA Anaphora from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring back again 't is a repetition of a word in the beginning of several Sentences Thus The voice of the Lord is powerfull the voice of the Lord is full of majesty Psal 29. 4. Praise the Lord from the Heavens praise him in the height praise him all his Angels praise him Sun and Moon where the Royal Psalmist affectionately calls upon the whole order of created Beings to sing Praises to their Maker Charity suffereth long and is kind charity envieth not charity vaunteth not her self where the abstract is made use of for the concrete the charitable Person Psal 118. v. 8 9. Jer. 50. 35 36 37. A Sword is upon the Chaldeans saith the Lord a sword is upon the Inhabitants of Babylon and upon her Princes and upon her wise men a sword is upon her mighty men and they shall be dismayed a sword is upon their horses and upon their chariots This induction of Particulars with the continual application of the same term to every period renders the discourse much more emphatical and infuseth into the mind a notion of universal ruin and desolation EPISTROPHE Epistrophe conversio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verto This Figure returns the same word at the end of several Clauses Thus Are they Israelites so am I Are they the seed of Abraham so am I 2 Cor. 11. 22. Have we not prophesied in thy Name and done miracles in thy Name Matt. 7. 22. See Psal 106. where His mercy endureth for ever is the conclusion of every Verse and very proper to express the endless duration of his Mercy SYMPLOCE Symploce complicatio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fold together when the same sort of words are in the beginning and in the end of several Sentences Jer. 9. 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches And this is the very Admonition of God himself That we should not in the least place our hope and confidence upon the best of worldly things but only upon God Almighty who is only able to save and defend us EPANALEPSIS Epanalepsis resumptio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipio This Figure makes use of the same word or expression in the beginning and ending of the same Sentence Phil. 4. 4. Rejoice in the Lord always and again I say Rejoice 2 Sam. 18. 33. O Absalom my son my son EPANADOS Epanados regressio This Figure employs the same word at the beginning and middle of a Sentence or in the middle and end of it as if they were inverted and the contrary sence turned upon them Isai 5. 20. Wo unto them who call good evil and evil good who put light for darkness and darkness for light Rom. 7. 19. For the good that I would I doe not but the evil which I would not that I doe How are the terms here inverted good is the object of his will but still 't is impracticable and evil tho' contrary to his will and intention◠yet that he puts into practice John 8. 47. He that is of God heareth God's word ye therefore hear it not because ye are not of God that is because ye are not regenerate by his Spirit 2 Cor. 2. 15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life that is the Gospel is preached to all persons without any distinction but the blessed efficacy of it is extreamly different and varies according to the disposition of the receiver for 't is life and salvation to the believer but to the faithless and disobedient inevitable death and destruction PARONOMASIA Paronomasia a likeness of words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifies with alteration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change or allude to a name This Figure employs the same word to a very different purpose and sometimes it changes one letter or syllable of a word to another sence and signification Matt. 8. 22. Let
produce all things DIALYTON Dialyton from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve This Figure pretends through a mighty hast and vehemence of speech to use no conjunction to render our discourse the more emphatical and earnest nay should we insert the Copula our discourse would seem too slow and heavy and lose much of its life and vigour and expressiveness 1 Tim. 3. 2 3. For men shall be lovers of themselves covetous boasters proud blasphemers disobedient to parents unthankfull unholy Thus the Verse runs off presently with more quickness and presently than if the Particle and was frequently interpos'd Rom. 1. 29. Being filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy debate deceit malignity c. As if the Apostle was in such hast to run over the chief heads of their immoralities that he had no time for their connexion To the same purpose See Rom. 3. 11 12. and 1 Cor. 13. 4 5 6 7. and Psal 66. 1 2 3. all which are disjoined and without a Copulative See also Mark 7. 21 22. POLYSYNDETON Polysyndeton derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctus This Figure is contrary to the former and very often employs the copulative to tie and join words together See 1 Cor. 13. 1 2 3. Though I speak with the tongues of men and angels and have not charity I am become as sounding brass or a tinkling cymbal and though I have the gift of prophecy and understand all mysteries and all knowledge c. where the Copulative and is not inelegantly so often used though the ear is the best Judge of the harmony of sounds when 't is proper to use it or lay it aside Rom. 8. 38 39. For I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God I place this instance under this Figure but if you think it rather belongs to Dialyton nor being a disjunctive particle because you are my friend I will not stand with you for so small a matter See Psal 18. 2. The Lord is my rock and my fortress and my deliverer The Copulative and makes the sence pass on more leisurely and so the words still make a deeper impression upon the mind ANTITHESIS Antithesis represents terms contrary to each other to convey to the mind a more sensible and lively image of our discourse by such an opposition in the words Prov. 14 29. He that is slow to wrath is of great wisdom but he that is of an hasty mind exalteth folly Psalm 126. 5. They that sow in tears shall reap in joy where the opposition of the terms more sensibly instructs us that though afflictions are at present matter of trouble yet in the end they are extreamly beneficial Matt. 16. 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall save it though not in this world yet in the next even to all eternity See Prov. 28. 1. and 29. 2. Prov. 11. 24. There is that scattereth and yet encreaseth but not through prodigality and want of care but through the prudent offices of charity See also Prov. 15. 18. 28. 1. Isai 59. 9. Secondary Figures in a Sentence PARRHESIA Parrhesia derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Figure takes the courage and liberty to speak freely our sence of things which are displeasing to us but we then must use this sort of Figure extream nicely in our reprehension of Superiours only in cases of the greatest extremity and when our duty obligeth us to such a freedom Gal. 1. 10. For do I now persuade men or God or do I seek to please men for if I yet pleased men I should not be the servant of God Where he freely tells them that it was a different thing to please God and men and consequently insinuates that their ways were disagreeable to God's commands And in Gal. 3. 1. O foolish Galatians who hath bewitched you that you should not obey the truth Was not this a very harsh expression to call their prudence so much into question and again Who hath bewitched you St. Paul adviseth his beloved Timothy to preach the word be instant in season out of season reprove rebuke exhort 2 Tim 4. v. 2. And he taught them as one having authority and not as the Scribes Matth. 7. 29. EROTESIS Erotesis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogo This Figure is of excellent use and carries in it more force and vehemence for bare affirmations have no life nor spirit in them and are less powerfull to influence our sense and reason Gen. 4. 7. If thou dost well shalt thou not be accepted That is I will most certainly receive thee and thy Sacrifice Mark 12. 24. Do you not therefore err because ye know not the Scriptures neither the power of God Where the question being express'd with the sign of negation gives still the stronger force and emphasis to his discourse and is as much as to say You are extreamly mistaken Psalm 8. 4. Lord what is man that thou hast such respect unto him Where the question implies the greatest diminution as if man was so very inconsiderable and unworthy of the least notice How can this man give us his flesh to eat Where the interrogation carries in it a manifest contradiction to our sense and reason and 't is no wonder if it was so absurd and so unconceivable to understand the words in their literal sence and signication John 3. 4. Nicodemus said How can a man be born when he is old And truly to conceive that our Saviour did speak of a natural birth and not of a moral change of life a state of regeneration was not the least absurdity Matth. 21. 25. The baptism of John whence was it from heaven or of men And the question carried with it such an evident conviction that which way soever they answered it they did equally confute their own selves Isai 14. 12. How art thou fallen from heaven O Lucifer son of the morning how art thou cut down to the ground which didst weaken the nations And in Ver. 10. Art thou also become weak as we art thou become like us Thus to see a mighty Prince tumbling down from the highest pitch of his honour and glory to see his crown and Sceptre falling to the ground the mighty man to become so very weak and impotent is a consideration very surprizing What! Is this the man that was so powerfull that he made the earth to tremble and did shake the kingdoms What! Is this the man Bless me What a change is here How are the mighty fallen Job 3. 11. Why died I not from the womb why is light given to a man whose way is hid And in Verse 20. Wherefore is light given