Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	grace_n	life_n	4,700	5	4.5078	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70499	The art of speaking written in French by Messieurs du Port Royal in pursuance of a former treatise intituled, The art of thinking ; rendred into English.; Art de parler. English	Lamy, Bernard, 1640-1715.; Arnauld, Antoine, 1612-1694.; Brulart, Fabio, 1655-1714.; Lamy, François, 1636-1711.; Nicole, Pierre, 1625-1695.	1676 (1676)	Wing L307A; ESTC R1142	142,874	456

passions as may conduct them according to our designs THe third Means an Orator is to use is the art of exciting such passions in the minds of his auditory as may bend and incline them to what side he pleases He is likewise to study the secret of extinguishing such heats as may divert the ears or affections of his auditors But it will be Objected That 't is unlawful to use so unjust means as the passions That 't is but ill practice to regulate and clear the mind of an auditor to raise fumes of passion which will rather choak and obfuscate it We will reply to this Objection as a thing worthy to be considered Passions are good in themselves 't is extravagance that makes them faulty There are motions of the Soul which incline it to good and divert it from evil which push it on to the acquisition of the one and prick it forward when it is too dull and lazy to escape from the other Thus far there is no evil in passion but when men follow their false Idea's of Good and Evil and love nothing but the World the Passions which were good in their nature become bad by contagion of the object upon which they are turn'd Who can doubt but our Passions are bad when in the Idea of the word Passion we comprehend the motions of the Sould with all its irregularities If by Choller we intend the Rages the Raptures the Transports that trouble our Reason it must be confefs'd that Choller is an ill thing But if we take it for a motion or affection of the Soul that animates against the impediments which retard us in the possession of any good If we take it for a certain force or power inabling us to contend and conquer such evils I cannot see how any man can reasonably think it lawful to excite that Choller and make use of its efficacy to incourage his auditors in quest of that Good which he proposes to them In our most exorbitant passions in those whose objects seem nothing but false and pretended good there is always something that is really good Is it not a good thing to love him that is handsom great magnificent or noble We may then make use of a motion that carries on towards beauty and grandeur and by so doing puts us in action We may without the least scruple awaken this motion in the mind of our auditory by displaying the grandeur and beauty of the thing to which we perswade them because it is suppos'd we will recommend nothing but what is worthily great and what is really beautiful Men are not to be acted but by motion of their passions Every man is carry'd away by what he loves and follows that which gives him most pleasure For which reason there is no other natural way of prevailing upon men than this we have propos'd You shall never divert a Covetous man from his avarice and immoderate inclination to money but by giving him hopes of other Riches of more prodigious value You shall never perswades a Voluptuous man from his pleasures but by the fear of some impending disease or hopes of some greater delight Whilst we are without passion we are without action and nothing moves us from this indifference but the agitation of some passion The passions may be call'd the Springs of the Mind when an Orator knows how to possess himself of these Springs and how to manage them wisely nothing is hard to him there is nothing but he can perswade Christians will confess that so many illustrious Martyrs have triumphed over death and tortures only by the support they received from Heaven that so many Nuns and Holy Virgins have sustain'd with their weak bodies a life full of austerities and as it were worn out with strictness of penance only by assistance of the Divine Grace But it is clear the most wicked are capable of the same actions and can do what-ever was done either by the Holy Virgins or Martyrs if it falls out that they cannot satisfie their predominant Passion but by suffering those pains Catiline was a very ill man yet in his Life we may observe examples of extraordinary austerity and patience but his pretended Virtue was only subservient to his ambition So I make this reflexion only to prove that a man is wholly in our power when we are able to stir in him such Passions as are proper for our design and therefore a propugner of the truth is not to neglect so efficacious a means Saint Austin advis'd the Sinner very well when he bid him do that for fear of punishment which he would not do for love of justice Fac timore paenae quod nondum potes amore justitiae It would not be difficult to make a painted Dame abhor paint by convincing her that it is an enemy to the face the fear of that would possibly affright her from it sooner than the love of God This fear is not without sin But at length the Fathers approv'd this holy artifice by the use they made of it Great confusions must be open'd an Impostume must be cured by Incision This practice may easily be justifi'd but this is not a convenient place II. What is to be done to excite the Passions THe common way of affecting the heart of Man is to give him a lively sense and impression of the object of that passion wherewith we desire he should be mov'd Love is an affection excited in the Soul by the sight of a present good To kindle this affection in a heart capable of loving we must present him with an object of amiable qualities Fear has for its object not only certain evil but evil contingent To fright a timerous person we need no more than to make him sensible of the Evils that threaten him It is not without reason that the arts of perswading and well-speaking are not separated for the one serves for little without the other To stir and affect the Soul of a man it suffices not to give him a bare representation of the object of that passion wherewith we would animate him we must display all the riches of our Eloquence to give him an ample and sensible delineation that may strike it home and leave an impression not like those phantasms that slide by suddenly before our eyes and are seen no more To dispose a man to Love it is not sufficient to tell him bluntly the thing we propose is amiable we must convince him of its good qualities make him sensible of them by frequent and effectual descriptions we must represent them with all their faces that if they prevail not by their appearances on one side they may not fail by being display'd on the other We must animate our selves and if I may so say kindle a flame in our hearts that it may be like a hot Furnace from whence our words may proceed full of that fire which we would kindle in the hearts of other people To treat exactly of this

prevail But bending to the streams his root He shall be green he shall have fruit Which 'till they cease to flow shall never fail COMPARISON The difference is not great betwixt a Similitude and a Comparison unless it be in this that a Comparison is more spritely and emphatical as appears in this Comparison wherein David shows that he preferr'd the Law of God before all things Ps 19. The finest Gold near them looks wan and pale And Honey from the Comb does of its wonted sweetness fail But there are two things to be observed in Comparisons The first is We are not to require an exact analogy and proportion betwixt all the parts of a Comparison and the Subject of which we speak Certain things are inserted only to render the Comparisons more lively as in that which Virgil makes of the young Ligurian vanquish'd by Camillus with a Pigeon in the Pounces of an Hawk After he had said what he thought fit of the principal to which the Comparison related he adds Tum Cruor Vulsae labuntur ab aethere plumae Which belongs not to the Comparison but is brought in only to make a more sensible description of a Pigeon torn in pieces by a Hawk The second thing to be observed in favour of that excellent Poet I have thought good to insert to defend him from the Criticisms of those who condemn his Comparisons as too mean and low But it is with much Art that this Great Man in his Aeneids makes his Comparisons of mean things He does it to ease and relax the Mind of the Reader whom the Grandeur and Dignity of his Matter had held in too strong an intention and to discern that this was his design we need no more than to consider the Comparisons in his Georgicks which are lofty and strong SUSPENSION When we begin our Discourse in such manner that the Hearer knows not what we mean and the expectation of some great thing makes him attentive that Figure is called Suspensio Breboeuf has an Example of it in his Solitary Entertainments where speaking of God he says Les ombres de la nuit a la clartè de jour Les transports de la rage aux douceurs de l'amour A l'etroite amitie la discord ou l'envie Le plus bruiant orage au calm le plus doux La douleur aux plaisers le trepas à la vie Sont bein moins opposez que le pecheur a Vous Darkness to Light cold Winters Frost to Fire Transports of Rage to Sweetnesses of Love Loud roaring Tempests to the smoothest Calm Torments to Pleasure Death it self to Life Are not so opposite as Sin to Thee PROSOPOPEIA When a Passion is violent it renders them mad in some measure that are possess'd with it In that case we entertain our selves with Rocks and with dead Men as if they were living and make them speak as if they had Souls Good God Protector of Innocency permit that the Order of Nature may be interrupted for a moment and that this dead Carkass loosening its Tongue may resume the use of its Voice Me thinks God Almighty grants this Miracle to my Prayers Do you not hear the Carkass Gentlemen publishing my Innocence and declaring the Authors of its Death If it be just resentment says the Carkass against the Author of my death that animates you turn your indignation against this Calumniator who triumphs in an absolute security having loaden this Innocent with the burden of his Crime SENTENCE Sentences are but reflexions made upon a thing that surprizes and deserves to be consider'd They consist commonly in few energetical words that comprehend great sense as in this There is no disguise that can long conceal Love where it is or dissemble it where it is not The reflexion which Lucan makes upon the Errour of the ancient Gauls who believed the Transmigration of the Soul will serve for an Example of a more prolix Sentence But those wild People happy are In this their Error whom Fear greatest far Of all Fears injures not the Fear of Death Thence are they prone to War nor loss of Breath Esteem nor spare a Life that comes again EPIPHONEMA Epiphonema is an Exclamation containing some Sentence or great Sense plac'd at the end of a discourse It is the last touch or stroke wherewith we would affect our Auditors and a pressing and lively reflexion upon the Subject whereof we speak This Hemistich of Virgil is an Epiphonema Tantaene animis Coelestibus irae Lucan finishes by a kind of Epiphonema the Complaint of the Inhabitants of Rimini against the Situation of their City which was expos'd to the first Commotions in all the Wars both Civil and Foreign Quoties Romam fortuna lacessit Hâc iter est bellis INTERROGATION Interrogation is very much used in Discourse our Passion produces it frequently towards them we would perswade and makes us address our selves wholly to them so that this Figure is very useful to fix the attention of our Auditors to what we would have them understand The Prophet David gives us a lively instance when in the Tenth Psalm he seems to expostulate with God Almighty and question him for abandoning the Innocent in the time of their Trouble My God why dost thou thus thy self withdraw And make as if thou didst not see Those miseries which are better known to thee Than him who bears their sharpest law Why dost thou thus thy face in trouble hide 'T were Hell should I be ever so deni'd APOSTROPHE An Apostrophe is when a Man in extraordinary commotion turns himself on all sides and addresses to the Heavens the Earth the Rocks the Forests things sensible and insensible He makes no difference in his fury but searches every where for succour quarrels with every thing like a Child beating the ground upon which he has fallen So David in the First Chapter of the Second Book of Samuel lamenting the Death of Saul and Jonathan curses the Mountains of Gilboa where that Tragedy was acted Ye Mountains of Gilboa let there be no Dew neither let there be Rain upon you nor Field Offerings c. PROLEPSIS HYPOBOLE Prolepsis is a Figure by which we prevent what might be objected by the Adversary and Hypobole is the manner of answering those Objections which we have prevented We may find an Example of these two Figures in S. Paul's First Epistle to the Corinthians chap. 15. where speaking of the Resurrection to come he answers a Question that might be objected But some will say how are the dead raised up and with what body do they come Thou Fool that which thou sowest is not quickned except it dye And when thou sowest thou sowest not that body that shall grow up but only the grain perhaps of wheat perhaps of some other thing COMMUNICATION Communication is when deliberating with our Auditors we desire their Judgments As What would you do Gentlemen in the like case Would you take other Measures than

c. 'T is a kind of Communication that St. Paul uses in the Sixth Chapter to the Romans where having reckon'd up the advantages of Grace and the miseries that follow Sin he demands of the Romans What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death CONFESSION Confession is an acknowledgment of our faults and such an acknowledgment as ingages the person to whom it is address'd to pardon the fault the hopes of which pardon gives us the confidence to confess And this is a Figure very frequent in the Psalms of David and particularly in the Twenty fifth Psalm Let not my sins to thy remembrance come Nor all those spots which stain'd my youth But wash them out and mindful of thy truth Receive the Prodigal returning home And let thy Mercy for thy ancient Love make room EPITROPE or CONSENT Sometimes we grant a thing freely that might be deny'd to obtain another that we desire This Figure is frequently malicious and carries a sting in the tail Cic. pro Flacco Tribuo Graecis Literas do multarum artium disciplinam ingeniorum acumen dicendi copiam denique etiam si qua sibi alia sumunt non repugno testimoniorum religionem fidem nunquam ratio ista coluit On the contrary sometimes it has a healing close as Sit sacrilegus sit fur sit flagitiorum omnium vitiorumque princeps at est bonus Imperator By this Figure it is that we invite our Enemy sometimes to do all the mischief he can in order to give him a sense and horror of his Cruelty It is common likewise in the Complaints betwixt Friends as when Aristeus in Virgil complains to his Mother Quin age ipsa manu felices erue sylvas Fer stabulis inimicum ignem atque intersice messes Ure sata validam in vites molire bipennem Tanta meae si te coeperunt toedia laudis Go and my fertile Groves thy self annoy And burn my Stalls with Fire my Corn destroy Hew down and spoil my Vineyards if to thee So grievous are those Honours granted me PERIPHRASIS Periphrasis is a Circumlocution used to avoid certain words whose Idea's are unpleasing and to prevent the speaking of some things that would produce ill Effects Cicero being forc'd to confess that Clodius was slain by Milo did it with address The Servants of Milo says he being hindred from succouring their Master whom Clodius was reported to have kill'd and believing it to be true they did in his absence without his knowledge or consent what every body would have expected from his Servants upon the like occasion In which he avoids the words kill and put to death as words ingrateful if not odious to the Ear. IV. The Number of Figures is infinite each Figure being to be made an hundred different ways I Have not set down in this List the Hyperboles the Grand Metaphors and several other Tropes because I have spoken of them elsewhere They are nevertheless true Figures and though the scarcity of Language obliges us many times to make use of these Tropical Expressions even when we are quiet and at ease yet they are more commonly used when we are under a Transport 'T is our Passion that makes Objects appear to us extraordinary and by consequence is the Cause that we have not common Terms to represent them either so big or so little as they appear Besides that I never pretended to speak of all the Figures it would require a large Volume to describe the Characters of our Passions in Discourse as well as those which the same Passions do describe in our Faces Threats Complaints Reproaches Intreaties have their Figures in all Languages There is no better Book than a Man 's own Heart and it would be folly to search in other peoples Works for that wherewith our own Breast may supply us If we would know the Figures of Choler we need no more than watch what we naturally say when we are transported with that Passion In a word it is not to be imagin'd that all Figures are to be framed according to the Examples which I have used or that I intended them as Universal Models for all the Figures that I have mention'd Apostrophes Interrogations Antitheses may be made an hundred several ways It is not Art that regulates them it is not Study that shows them They are the Natural Effects of Passion as I have said before and shall demonstrate more at large in the following Chapter CHAP. IV. I. Figures are the Arms of the Soul A Comparison betwixt a Soldier Fighting and an Orator Speaking VVE have shown the Necessity and Advantage of Figures by three Reasons of which the two first have been sufficiently explain'd The third that Figures are the Arms of the Soul is still to be clear'd wherefore for better illustration and to give it the deeper Impression upon our Mind I will in this place describe a Soldier fighting his Sword in his hand and an Orator speaking in a Cause that he has undertaken to defend I shall make a Parallel of these two sorts of Combats and consider a Soldier in three Conditions The first when he fights with equal force and his Enemy has no advantage over him The second when he is inviron'd with danger And the third when being obliged to yield to the power of his Enemy he has no recourse but to the Clemency of the Victor I shall carefully observe the Postures which he uses in all these three Conditions and show that in Discourse there are Figures corresponding to all these Postures with which they have a natural resemblance In the first Condition the Soldiers intention is applied to the finding out ways of obtaining the Victory sometimes he is upon the offensive sometimes upon the defensive part sometimes he advances sometimes he retreats he pretends to give ground and returns with greater impetuosity he redoubles his blows he threatens and contemns the Efforts of his Adversary Sometimes he puts himself forward and fights with more ardour and vehemence He considers the Designs of his Enemy and possesses himself of the advantagious ground In a word he is in perpetual motion and always dispos'd either for defence or invasion When the Mind is inflam'd and dispos'd to combat by Words the Passions with which it is provok'd with no less heat excite it to find out Reasons and Arguments to evince the Truths which it asserts In the heat and impatience that every man has to defend himself and make good what he affirms the same things are many times repeated and delivered in different manners Sometimes with Descriptions Hypotyposes Comparisons Similitudes Sometimes we prevent what the Adversary would say and sometimes we answer it Sometimes as a token of confidence we grant all that is desir'd and pretend not to make use of all the Reasons that the Justice of our Cause would suggest A Soldier keeps his Enemy in breath the strokes that he makes at

proposing the Subject of it without an Exordium which is to be done so as the justice of the cause we defend may appear in the said Proposition that consists only in the declaration of what we are to say and by consequence admits no Rules for its length When we are to speak only of a question it suffices to propose it and that requires but few words When we are to speak of an action or rhing done we are to recite the whole action report all its circumstances and make a description of it that may lay it before the eyes of the Judges and enable them to determine as exactly as if they had been present when the action was done Some there are who to make an action appear as they would have it do not scruple to cloth it with circumstances favourable to their designs though contrary to the truth and they fancy they may do it because their pretence is to advance the truth by augmenting the goodness of their Cause It is not necessary I should confute the falseness of this perswasion for 't is clear that if it be contradictory to truth we make use of a lye it is an ill thing because we deviat from the end of Speech which was given us to express the truth of our Sentiments though against truth it self and when we equivocate for truth we do that which is displeasing to her because she needs not equivocation to defend her self We ought therefore to deliver things simply as they are and be cautious of inserting any thing that may dispose the Judges to give wrong Judgment There is no affair but has several faces some agreeable that please others disagreeable that discourage and disgust our hearers It is the part of a skilful Orator to propose nothing that may beget in the hearer a disadvantagious opinion of what is to follow An Orator is to select the circumstances of the action he proposes and not inlarge equally upon them all Some are to be pass'd in silence others to be touch'd by the by When we are to be oblig'd to report an ill circumstance that may discommend the action we would defend we are not to pass it over and proceed till we have apply'd some remedy to the evil impression that recitation may make for we must not leave our auditors in any ill opinion that they may conceive thereupon We must subjoyn some reason or circumstance to change the face of the former and present in less odious You must relate the particulars of his death who was kill'd to justify the person you would defend Being to speak only in the behalf of an innocent person at the same time when you relate the manner of the others death you must add the just causes of his death and make it appear that he who kill'd him did it by misfortune or accident without any design We must therefore prae-occupy the mind of the Judges and prepare them with all the reasons occasions and circumstances that may justify the action that when it is related they may be dispos'd to examine it and confess that there was only an appearance of Crime and that in effect it was just because accompanyed with all the Circumstances that render such actions innocent This Artifice is not only lawful but it would be a fault to omit it We must have a care of rendring verity odious by our imprudence and certainly it would be great imprudence to deliver things in such manner as may dispose our hearers to give rash judgment Men do take their impressions immediatly and pursue their first judgments and therefore it is of importance to prevent them Rhetoricians require three things in a Narration that it be short clear and probable It is short when we say all that is necessary and nothing more We are not to judg of the brevity of a Narration by the number of words but by the exactness in saying nothing superfluous Clearness follows this exactness impertinences do but stuff up a History and hinder the action from being exactly represented to the mind It is not hard for a good Orator to make what he says probable because nothing is so like the truth that he defends as truth it self and yet for this some Cunning is requir'd some Circumstances are of that nature that deliver'd nakedly and alone they would become suspected and would not be believ'd unless back'd and sustain'd by other circumstances Wherefore to make a Narration appear true as it is in effect those Circumstances are not to be forgot III. Of Confirmation or Establishment of Proofs and of Refutation THe Rules we are to follow to establish by solid Argument the truth we would defend and to subvert the fallacy oppos'd to that truth belong properly to Logick from thence it is we are to learn to argue Yet here we may give some Rules First we are to consider the Subject upon which we are to speak we are to mind and observe all its parts that we may find out what course we are to stere for the discovery either of the truth or the fallacy This Rule is not to be practis'd but by those who have great latitude of understanding by those who are exercised in the solution of Problems and in penetrating the most occult things by those who are so well vers'd in affairs of that nature that as soon as a difficulty is propos'd to them though never so intricat they can immediatly find out the knot and having their minds full of light and of truth discover without trouble the incontestable Principles to prove the conceal'd verity of things and to convince those of fallacy that are false The Second Rule respects the clearness of the Principles upon which we ground our Argument The source of all false Arguments that are used by men is our easy and rash supposition that things doubtful are true We suffer our selves to be dazled by a false lustre that we perceive not till we find we are precipitated in great absurdities and oblig'd to consent to Propositions evidently false The Third Rule respects the Connexion of Principles examin'd with the Consequences drawn from them In an exact Argument the Principles and the Consequences are joyn'd so strictly that having granted the Principles we are oblig'd to consent to the Consequence because the Principles and the Consequence are the same thing so what we cannot reasonaby deny in the one what we have confess'd in the other If I grant it lawful to repel force by force and to take away the life of my Enemy when I find no other means of preserving my own when it is prov'd to me that Milo in killing Clodius did but repel force by force I am oblig'd to acknowledg that Milo is innocent because in effect allowing the Proposition That it is lawful to repel one force by another I confess that Milo is innocent of the death of Clodius who would have taken away the life Milo The Connexion betwixt that Principle and that