silver and the fourth part of a cab of dove's dung for five 2 King 6. Gehazi vvill cheat both Naaman and his Master though the Leprosie attend it 2 King 5. And Korah vvith his complices oppose Moses and Aaron though the earth her selfe doth gape to svvallovv them for it and their families Instead of acknovvledging of our rebellions vve cry out vvith them in the prophet we have no King because we fear not the Lord What should a King do to us false swearing and a covenant will batter fit our plots Hos 10. We vvill not have this man shall reign over us this is the heire come let us kill him and the inheritance shall be ours Matth. 21. Luke 20. But shal the svvord devour for ever vvill not this bring forth bitternesse in the end 2 Sam. 2.26 In the mean vvhile Jonah sentt to Niniveh flyes to Tarshish and vve vvhen our Master is going to suffer are questioning Who should be chiefest Hovv can vve censure Esau for parting vvith his birth-right at so lovv a rate He vvept vvhen it vvas done but we do vvorse and boast of our bargains O Judas hovv doth our perfidiousnesse justifie thy highest treachery Thou soldest thy Master yet in a desperate kinde of repentance restored'st the money but vve hold it a disparagement to be over-seen in any thing and vvill venture rather Hell and the Gallovvs to be thought grand Politicians then to part vvith that vve have once gotten It vvas a poore content the rich man had of his full barnes that must the same night lose his Soul Luk. 12.16 And Dives feasting vvas not vvorth the reckoning that afforded him not a drop of water for a Grace-cup Luk. 16. The Spirit of the Pythonisse could preach true Doctrin These men are the servants of the high God Acts. 16. but to bring about a plot to drive the Apostles out of Town by the infatuated Aldermen that heeded not God but their gaine Rebobohams brazen shields make a shew as those of Gold placed in the Temple by his wiser father but put to the touch the case is altered The Holy Ghost may be so invocated that instead of a Dove an Owl may make appearance So many men talk of gifts that are but shifts and vaunt of taking pains who from our Saviour in the latter day shall have small thanks for their labour Matth. 7.22 These Rabshakehs will tell us of lands of corn and vvine and olives and honey that they will transplant us unto 2 Kings 18.32 but it will prove better to advise with some trusty Isaiahs then to presume too far upon the Gentleman's word The Woman that upbraided the Shoomaker for want of a shoo to fit her foot was found to have a foot not to be fitted without a mis-shapen shoo made on purpose It is dangerous to break such hedges where a Serpent is like to bite us by the fingers Eccles 10.8 and to poure in new vvine into old vessels that will surely break them Of the three Teaching Fig-trees in the Gospel the first telleth us that leaves without fruit draw on a curse Matth. 21. The second that where dressing helps not it must not any longer stand to burden the ground Luke 13. The third that a day of reckoning is growing upon us Matth. 24. It was too late to gather Mannah when the Sun had risen and melted it and in vain to cry Lord Lord with the foolish virgins when the doores are shut Matth. 25. Thirst is a signe in Physick that the purgation taken hath well wrought as it should My soul hath a thirst for God yea even for the living God when shall I come and appear before the presence of my God Psal 42.2 My meat is to do the will of him that sent me and to finish his worke John 4.34 And Blessed are they that hunger and thirst after righteousnesse for they shall be filled Matthew 5 6. 1. The Generation of vipers 2. Sons of Belial 3. Baal Kemarims 4. tongue-men 5. belly-gods 6. cursed lyers and slanderers 7. filthy dreamers that blaspheme dignities may have their portion here but shall have their potion hereafter fire and brimstone storme and tempest this shall be prepared for them Psalm 11. The Spider weaves a subtile web and watcheth in it diligently to intangle flyes which he may devour but when the beesom of destruction commeth behold his travail shall come upon his own head and his wickedness on his own pate Psalm 7.17 Musicians usually tune their Instruments before they play in consort and the foot should be looked unto before we enter into the house of God except we intend to offer the fool's Sacrifice Eccles 5.1 The water of Siloah that runneth softly will prove better in the end then the Son of Remaliah's over-flowing torrents Every plant that the heavenly Father hath not planted shall be rooted out Matthew 15.13 CHAP. III. Of Figures AS tropicall Speeches consist of choise and gracefull Words So * Called by Cicero Orationis habitus from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because speech is cloathed and adorned therewith termed Figura because it giveth a new shape or face to the word or sentence that is embelished and set forth with those flowers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Figura aneem est oratio immutata ab co quod in usu in consuetudine positum est constans fictione quâdam ornatûs aut utilitatis causa Tully in Bruto divides them in verberum sententiarum lumina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figures arise from the fit placing disposition or repetition of vvords in Sentences vvhich othervvise vvould be represented as homely or as may be said disfigured In this range are these of especiall Note and Use to which the rest may be reduced 1. Epizeuxis 2. Anaphora 3. Epistrophe 4. Epanalepsis 5. Epanados 6. Paronomasia 7. Polyptôton * Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jungere because the same vvord is adjoyned or presently repeated therefore termed by Quintilian lib. 9. chap. 3. Geminatio There are three ends of it put down by him there 1. for amplification as occidi occidi non Sp. Metium Wherein the first serves to shew or demonstrate the other to affirme 2. for commiseration Ah Coridon Coridon 3. for elevation being joyned with an Irony Epizeuxis By an Epizeuxis the same vvord is geminated in the same sentence in an elegant earnest manner My heart is fixed O GOD my heart is fixed I vvill sing and give praise Awake up my glory awake up my lute and harp I my selfe vvill awake right early Psalm 57.7 O God to whom vengeance belongeth thou God to whom vengeance belongeth shevv thy selfe Psal 94.1 Hovv long shall the wicked Hovv long shall the wicked triumph Hovv long shall they utter and speak hard things and make such proud boasting Ib. For these things I vveep mine eye mine eye runneth dovvn vvith vvater because the comforter that should relieve my Soul is far
of the world worketh death 2 Cor. 7.8.9.10 Motives to Godly sorrow are frequently met with in Scripture For 1. private corruptions 2. publick calamities 3. praevayling pressures and insultations of Satan and his adhaerents to the scandall of christian religion and professon 1. What an heart-breaking was this to David Behold I was shapen in iniquity and in sin did my mother conceive or warme m◠Psal 51.5 Mine iniquities are gone over my head and are a sore burden for me too heavy for me to beare Psal 38 4. Innumerable troubbles are come about me my sins have taken such hold upon me that I am not able to looke up yea they are more in number then the hairs of my head and my heart hath failed me O Lord let it be thy pleasure to deliver me make haste O Lord to help me Psal 40.15 16. When thou with rebukes dost chasten man for sin thou makest his beauty to consume avvay as it vvere a moth fretting of a garment Every man therefore is but vanity Psal 39.12 whence St. Paul bemoans himselfe I delight in the law of God after the inward man Rom. 7. but I see another law in my members warring against the law of my mind bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death sin must needs bring sadnesse to many that proved so odious to God's nature that it ruined the angells bereaved Adam of Gods favour and Paradise could not be expiated but by the son of God who knew no sin yet was made sin for us that we might be made the righteousnes of God in him 2 Cor. 5.21 2. How publick calamities affect the heart with sorrow of all those that are true of heart may be gathered by those passionate passages of Isaiah Look away from me for I will weep bitterly labour not to comfortmè because of the spoyling of the daughter of my people Isa 22.4 Of Jeremy My bowells my bowels I am pained to the very heart The vvall of my heart makes a noyse vvithin we I cannot hold my peace because thou hast heard O my soule the sound of the trumpet the alarm of war Destruction upon destruction is cryed for the vvhole land is spoyled Suddainly are my tents spoyled and my curtaines in a moment Hovv long shall I see the standard and hear the sound of the trumpet For my people is foolish they have not knowen me they are sottish children they have not understanding they are wise to do evill but to do good they have no knowledg Jerem. 4 O that my head were waters and mine eyes a fountain of teares that I might weep day and night for the slain of the daughter of my people Oh that I had in the Wildernesse a lodging place of wayfaring men that I might leave my people and go from them for they be all adulterers an assembly of treacherous men Jer. 9.1 Thus Jerusalem is bemoaned made drunk with the cup of fury that had none of her sons to take her by the hand to guide her of all those she hath brought up but lay as a bull in a net at the head of all the streets Isa 51. 3. Complaints of Sataincall insultations are The ungodly for his own lust doth persecute the poore He is so proud that he careth not for God neither is God in all his thoughts His wayes are always grievous thy judgments are far above out of his sight and therefore defieth he all his enemies For he hath said in his heart Tush I shall never be cast down there shall no harm happen unto me Psal 10. This complaint is taken up again Psal 73. To which satisfaction is given Psal 37. and 49. Jeremy harps upon the same string Wherefore doth the way of the wicked prosper wherefore are they happy that deal very treacherously Thou hast planted them yea they have taken root they grow yea they bring forth fruit Thou art neer in their mouthes but far from their reines But it followes Those that have so trodden downe the Lords portion and desolated the land shall reap Thornes instead of Wheat put themselves to pain without profit For they shall be asham'd of their revenues because of the fierce anger of the Lord Jer. 12. Motives to Zeal Zeal which may be good or bad Good is either 1 for Gods honour 2 house or 3 people The first was of Elias I have been very jealous for the Lord God of hosts because the children have forsaken thy Covenant thrown down thy altars and slain thy people with the sword and I even I onely am left and they seek my life to take it away 1 King 19.14 For this zeal Phineas is commended of God Phineas the son of Eliezar the son of Aaron the priest hath turned my wrath away from the children of Israel while he was zealous for my sake amongst them that I consumed not the children of Israel in my jealousy Num. 25.11 Of this zeal Jehu boasted Come with me and see my zeal for the Lord so they made him ride in his chariot 2 King 10.16 The 2d sort of zeale may be typified in David The zeale of thy house hath eaten me up and the reproaches of them that reproached thee are fallen upon me Psal 69.9 My zeale hath consumed me because mine enemies have forgotten thy words Psal 119.139 But practised by our Saviour when he found in the temple those that sold oxen and sheep and doves and the changers of money sitting He made a scourge of small cords and drove them out of the Temple and the sheep and the oxen and poured out the changers-mony and over-threw the tables and said unto them that sold doves Take these things hence and make not my Fathers house an house of merchandize And the disciples remembred that it was written The zeale of thine house hath caten me up Joh. 2.14 Much different from the zeale of our modern zealots the zeale of whom eateth up God's house 3. For zeale to Gods people The zeale of Moses and St. Paul are notoriously eminent which was seconded by that of that resolute Priest Mattathias who when he saw a Jew sacrificing to idols was inflamed with zeale and his reins trembled neither could he forbeare to shew his anger according to judgment wherefore he ran and slew him upon the altar Also the Kings commissioners who compelled men to sacrifice he killed at that time and the altar he pulled downe Thus dealt he zealously for the law of God as Phineas did to Zambri the son of Salom. 1 Maccab. 1. Bad zeale spendeth it selfe either in Nemesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelotypia 1 revenge 2 rejoycing at others ruines or 3 in impetuous undertakings and pursuances not acording to knowledg Belonging to the first kind was that of Saul for rooting out the Gibeonites 2 Sam. 21.2 And those more then forty that had bound themselves under a curse
Hec est corpus meum Matth. 20.26 1 Cor. 11.24 the Signe dignified with the name of the thing signified for the assurance of the performance on the part of him who sealed the evidence except we would make a prodigie of the blessed Supper appointed to set at variance not in unity to fix believers For the exemplification of the third kind of Metonymies upon the mutuall change of antecedent and consequent with the thing to be expressed So To know a woman to go in unto her to be with her Hath Ammon thy brother been with thee 2 Sam. 13.20 serve modestly to expresse what may be done without otherwise speaking of it So Joseph is not and Simeon is not Gen. 42.36 Rachel weeping for her children and would not be comforted because they were not Jer. 31.15 Matth. 2.18 by consequence speak their precedent death * Simulatio Because we speak one thing and mean another Cum aliud in pectore reclusum aliud in lingua habemus as in the Poet. Scilicet is superis labor est It is likewise called by Tully Inversio a turning upside down of a thing or contrary to the right form A proper tearm to expresse this Trope where the contrary is meant to what is said Euge bone serve curâsti probè There are six species of it 1. Chleuasmus or Epicertomesis 2. Charientismus or Scomma 3. Astismus 4 Diasyrmus 5. Exutenismus 6. Sarcasmus Ironia Ironies also find an admittance in both Testaments for He that dwelleth in heaven laugheth his enemies to scorn the Lord shall have them in derision Psal 2. Elias mocked them Baalites and said Cry aloud for he is a god either he is talking or pursuing or he is in a journey or peradventure he sleepeth and must be awaked 1 King 18.27 So that speech of Micajah to Ahab Go up and prosper for the Lord shall deliver it into the hands of the King 2 King 22. cannot stand with a true Prophets integrity if it be not passed with an Irony as the King also took it vers 16. By the like proverb which is the Scripture phrase the King of Babylon is intituled Lucifer son of the morning which did weaken the Nations Isa 14.12 The Prince of Tyrus is also taunted Behold thou art wiser then Daniel there is no secret that they can hide from thee VVith thy wisdom and with thy understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasures By thy great wisdom and by thy traffick hast thou encreased thy riches and thy heart is lifted up because of thy riches Ezek. 28.3 4 5. In the New Testament that of our Saviour must needs be taken for an Irony Full well ye reject the commandment of God that ye may keep your own tradition Fill ye up then the measure of your fathers Matth. 23.32 And that Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Matth. 26.45 So that of the Apostle Now ye are full now ye are rich ye have reigned as Kings without us I would to God ye did reigne that we also might reigne with you 1 Cor. 4.8 More bitter and baser were those Sarcasms of the souldiers to our Saviour whom they had crowned with thorns Hail King of the Jewes Matth. 27.29 Milder that of the Apostles Ye suffer fools gladly seeing ye your selves are wise 2 Cor. 11.29 And what is it wherein ye were inferiour to other Churches except it be that I my self was not burthensome unto you forgive me this wrong ib. 12.13 Some would have that to be ironically spoken Rather give alms of such things as ye have and behold all things are clean unto you Luk. 11.4 which others with greater reason deny * Translatio when a word is transferred from one thing unto another by reason of the likenesse that is betwixt them Nihil est in rerum natura cujus non in alijs rebus possimus uti vocabulo nomine Vnde enim Simile duci non potest potest autem ex omnibus Indidem verbum unum quod similitudinem continet translatum lumen affert orationi The Greek Rhetoricians under this notion did comprehend all the Tropes Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id Rhetor. lib. 3. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Cicero ad Brutum Though the variety of this Trope be very great and field large yet Quintilian endeavours to reduce it into four ranks 1 When one animate is put for another as Cato barked at Scipio 2 Inanimate for another as Classique immitâ—it habenas 3 Inanimates for animates as ferro an fato virtus Argivûm occidit 4 Animates for inanimates as Sedet inscius metus alto Metaphora As Metonymies so Metaphors in Scripture are eminent and numberless What hast thou done the voyce of thy brothers bloud cryeth unto me from the ground Gen. 4.10 as an importunate Suiter crying for justice We are come to Jesus the Mediator of the New Teastament and to the blood of sprinkling that speaketh better things then that of Abel Heb. 12.24 whose also being dead yet speaketh Heb. 11.4 Speech is here translated from man to blood 2 We have fathers mothers brothers sisters masters servants and such other relatives without stint metaphorically taken So God is said to be father of all Hath the rayne a father or who hath begatten the drops of dew Job 38.28 none but God that created them The child Christ is called the everlasting father Isa 9.6 The divell is a liar and the father of it Joh. 8.44 that is the author inventor propagator Jabal and Jubal the fathers of such as dwell in Tents keep cattle handle the harp or Organ Gen. 4.20.21 Micah's masse-priest must be a father to the plundering Danites Judg. 18.19 that is an instructor One Joab is the father of the valley Charashim for they were craftsmen 1 Chron. 4.14 Elisha cryeth after Elijah My father my father the Chariot of Israel and the horsemen thereof 1 King 2.12 a surer protector then all their Martialists with their best forces With the same King Joash reverenceth Elisha ib. 13 14. And Naamans servants honour their Master My Father if the Prophet had bid thee do some great thing wouldest thou not have done it Ib. 5.13 Job stoopes to acknowledge corruption to be his Father and the worme to be his Mother and Sister in regard of his wofull plight Job 17.14 And our Saviours position is catholick Whosoever shall do the will of God the same is my Sister and Brother and Mother Mar. 3.25 not by generation but acceptation In an opposite sense is the inscription on Babylons fore-head Mystery Babylon the great the Mother of harlots and abhominations of the earth Revel 17.5 In as far-fetch'd Metaphors we have The sons of the quiver for arrows Job 41.28 Lament 3.13 Jonah's goard shall be the Son of a night Jon. 4.10 The pascall-Lamb a male the Son of the
who can heal thee Lament 2.11.13 Howsoever Gods people may be worried and vilified as trampled drosse yet God professeth He will make them his battle-axe and weapons of War Jer. 51.20 21 22. For with thee saith he will I break in pieces the Nations and with thee will I destroy Kingdomes and with thee will I break in pieces the horse and his rider and with thee will I break in pieces the Chariot and his rider with thee also will I break in pieces man and woman and with thee will I break in pieces old and young and with thee will I break in pieces the young Man and the Maid I will also break in pieces with thee the Shepheard and his flock and with thee will I break in pieces the husbandman and his yoak of oxen and with thee will I break in pieces Captains and Rulers Jer. 51.20 What went ye out into the wildernesse to see three times assumed Mat. 11.7 The 11th Chapter to the Hebrews is a continued Anaphora by resuming the word By Faith * Rutilius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Conversio quid ad postremum continenter revertimur Auth. ad Heren Epistrophe That elegancy which Anaphora acquires by repeating the same words in the beginning Epistrophe equalls by doing the like in the conclusion which follow one the other Ye house of Israel put your trust in the Lord He is their succour and defender Ye house of Aaron put your trust in the Lord He is their succour and defender Psal 115. So His mercy endureth for ever Psal 136. twenty and seven times repeated To which Figure may be referred that of our Saviour This is the Father's will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth and believeth in him may have everlasting life and I will raise him up at the last day No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Joh. 6. Likewise that If thy hand offend thee cut it off it is better for thee to enter into life maimed then having two hands to go into hell into the fire that never shall be quenched And if thy foot offend thee cut it off for it is better for thee to enter in halt into life then having two feet to be cast into hell into the fire that never shall be quenched where the worm dyeth not and the fire is not quenched And if thy eye offend thee pluck it out it is better for thee to enter into the kingdom of God with one eye than having two eyes to be cast into hell fire where the worm dyeth not and the fire is not quenched Mar. 9. So of mysticall Babylon's ruine it is said The voice of harpers and musitians and pipers and trumpeters shall be heard no more at all in thee And no craftsman of whatsoever craft shall be found any more at all in thee and the sound of the mill-stone shall be heard no more at all in thee and the light of a candle shall shine no more at all in thee and the voice of the bride-groom shall be heard no more at all in thee Rev. 18.22 Under Epistrophe may be compriled * Commoratio quia in loco firmissimo que tota causa continetur monetur diutiùs eodem saepiùs reditur nam commoratio in una re permultùm movet Cicer. de orat Epimone est Tropus in theologiâ quando dictio repetitur ad majorem certitudinem vel defiderii expressionem ut Amen amen dico-vobis Alâ—iâ—i unt quod sit quando dictio non tota repetitur sed principium finis variatur ut Expectando expectavi Vetus Vocabularius Epimone When a sentence as it were the burden of a song is often repeated as that Turn us again thou God of hosts shew us the light of thy countenance and we shall be whole thrice repeated Psal 80. So Why art thou so vexed O my soul and why art thou so disquieted within me O put thy trust in God Psal 42.11 So that passage O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men Psal 107. four times repeated As that For all that his anger is not turned away but his hand is stretched out still Isa 9. So that of our Saviour to his Disciples He that loveth father or mother more then me is not worthy of me thrice repeated Matth. 10.37 And so receive a reward Ib. 41. In the same strain is that Charity beareth all things believeth all things hopeth all things endureth all things 1 Cor. 13.7 From Anaphora and Epistrophe joyned together ariseth * Complicatio because both the former Figures are folded and wrapt in this Cum repetitio fit in principiis clausulis Symploce as O give thanks unto the Lord for he is gratious because his mercy endureth for ever Let Israel now confesse that he is gratious and that his mercy endureth for ever Let the house of Aaron now confesse that his mercy endureth for ever Yea let all them that fear the Lord confesse that his mercy endureth for ever Psal 118.2 3 4. No man of us liveth to himself and no man dyeth to himself for whether we live we live to the Lord or whether we die we die to the Lord Whether we live therefore or die we are the Lords Rom. 14.7 8. We know in part we prophesy in part but when that which is perfect is come then that which is in part shall be done away When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things 1 Cor. 13.9 10.11 A stupendious Symploce is that Ezek. 32. Ashur is there and all her company his graves are about him all of them slain fallen by the sword whose graves are set in the side of the pit and her company is round about her grave all of them slain fallen by the sword There is Elam and her multitude round about her grave all of them slain fallen by the sword which are gone down uncircumcised unto the neather parts of the earth which caused their terrour in the land of the living yet have they born their shame with them that go down into the pit So There is Mesech Tubal Edom the Princes of the north and all the Sidonians in the same posture More punctuall is that of Obadiah Obad. 1.13 Thou shouldst not have entred into the gate of my people in the day of their calamity nor laid hands on their substance in the day of their calamity To this may be referred that strain of our Saviour If ye love
gentem Ad ditur ad finem fine exclamationis notâ Epiphonema or sententious closure relating to premises of consequence Thus they provoked him to anger with their owne inventions and the plague was great amongst them Psal 106.29 Thus were they stain'd with their owne works and went a whoring after their own inventions ib. 38. Thus they turned the glory of God into the similitude of a calfe that eateth hey Ib. 20. Thus Joash the King remembred not the kindnesse which Jehojada his father had done unto him but slew his son and vvhen he died he said The Lord look upon it and require it 2 Chron. 24.22 * Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertas loquendi Parrhesia an assumed freedom of speech vvhich is commonly ushered in vvith an excusing praeface Men and brethren let me freely speak unto you of the patriarch David that he is both dead and buried and his sepulcher vvith us this day Act. 2.29 We cannot but speak the things vvhich vve have both seen and heard Ib. 4.20 the King knoweth of these things before whom I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely For I am perswaded that none of these things are hidden from him for this thing was not done in a corner Act. 26.26 * Correctio quae tollit id quod dictum est pro eo id quod magis idoneum videtur reponit Author ad Heren Called by the Greeks likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanorthosis Epanorthosis doth in some sort qualifie that which hath as we make it slipped from us or drowneth somewhat which we would have understood though not uttered Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget yet will not I forget thee Esa 49.15 Father save me from this hour but for this cause came I into the world Joh. 12.27 I laboured more abundantly then they all yet not I but the grace of God which was with me 1 Cor. 15.10 I marvell that you are so soon removed from him that called you into the grace of Christ unto another Gospell which is not another But there be some that trouble you and would pervert the gospell of Christ Gal. 1.6 7. Attendant to this is * Reticentia Cicer. Obticentia Celsus Called by others Interruptio because the thred of discourse is broken off Virgil. Quos ego sed motos praestat componere fluctus Used 1. To expresse anger Quem quidem ego si sensero sed quid opus est verbis Plaut 2. Fear Virgil. Neque vincere certo Quanquam O sed superent quibus hoe Neptune dedisti 3. An high passion of grief Tu autem Jehova quousque Psal 6.4 Aposiopesis when somewhat is left to be gathered by a breaking off abruptly Oh this people have sinned a great sin and made them gods of gold yet now if thou wilt forgive them their sin It is too much for me to ask but thy infinite mercy may afford it if not blot me out I pray thee of the book which thou hast written Exod. 32. To whom I sware in my wrath if they should enter into my rest left to be understood Let not me be trusted any more upon oath If thou hadst known even at least in this thy day the things which belong unto thy peace thou wouldst have taken better courses or the like but now they are hid from thine eyes Luk. 19.42 * Aversio sermo aversus because the scene of speech is changed and directed to another Apostrophe Apostrophe in a continuate speech turns from the hearers or matter present and bespeaks a thing or person absent or present by the By. So David in lamenting the death of Saul and Jonathan le ts fly an imprecation upon the place where they were slain Ye mountains of Gilboa let there be no dew nor let there be rain upon you nor fields of offerings for there the shield of the Mighty is vilely cast away the shield of Saul as though he had not been annointed with oyle 2 Sam. 1.21 So in declaring Israel's exodus from Egypt he bespeaks the sea and Jordan with the mountains and earth it self What aileth thee O thou sea that thou fleddest c. Psal 114.5 So Isaiah makes the heavens and earth his auditors Hear O heaven and give ear O earth for the Lord hath spoken I have nourished and brought up children and they have rebelled against me Isa 1.2 Baldnesse is come upon Gaza Askalon is cut off with the remnant of their valley how long wilt thou cut thy self O thou sword of the Lord how long will it be ere thou be quiet Put up thy self into thy scabbard rest and be still Jer. 47.6 In the 24th Psalm upon profession that although The earth be the Lords with all the fulnesse and inhabitants of the world yet because all have not that share in it as the Israelites God's favourites Deut. 10.14 15 the Prophet breaks out by an high Apostrophe to the Gates for enlarging themselves to entertain the Ark of God Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in Twice repeated that the compellation of the senslesse gates might make the deeper impression for opening to Christ knocking at the door of our hearts And this sort of Apostrophe to senssesse creatures is often met with in other Authors But two other besides the one to God the other to our own souls are peculiar in a manner to Scripture-Rhetorick Apostrophe to God 1. by Petition 2. Complaint 3. Praises 4. Thanksgiving 5. Detestation of opposites 6. Stirring up our selves 7. Inciting others and inviting Thus upon a narration of Gods wonderfull conducting the Israelites out of Egypt the Prophet raiseth a most patheticall Apostrophe Look down from heaven and behold from the habitation of thy holinesse and of thy glory Where is thy zeal and thy strength the sounding of thy bowells and thy mercies towards me are they restrained Doubtlesse thou art our Father O Lord why hast thou made us to erre from thy waies and hardened our hearts from thy fear by leaving us to putrifie in our own corruptions O that thou wouldest rend the heavens Behold thou art wroth for we have sinned Isa 63. Such are those of blessed King Charles worthy of all imitation Apostrophe to our own selves are termed Soliloquies seldom found out of Scripture So The river of Kishon swept them away that antient river the river of Kishon O my soul thou hast trodden down strength Judg. 5.21 In such a Soliloquy David cheareth up himself Why art thou so vexed O my soul and why art thou so disquieted in me O put thy trust in God for I will yet thank him which is the help of my countenance and my God Psal 42.14 So Praise the Lord O my soul and all that is within me praise his holy name Psal 103. So 104.
Praise the Lord O my soul Thus he doth himselfe and makes Apostrophe's to others to do the like O come let us sing unto the Lord Sing unto the Lord a new song So all former Halleluiahs are shut up with an Apostrophe to all Let every thing that hath breath praise the Lord Psal 150. * Fictio personae when the person is not there but brought in upon the stage speaking as if he were present So a thing that is mute oft-times is dressed up in a person and words put in his mouth In this there ought to be a decorum observed that ye dresse not the servant like the master but that there be a respect had to the thing personated and accordingly to be clothed with words Prov. 1.22 Prosopopoea By a Prosopopoea 1. Wisdom is filled with a speech How long ye simple ones will ye love simplicity and the scorners delight in their scorning and fools hate knowledge Turn at my reproof behold I will pour out my spirit unto you I wil make knovvn my words unto you 2. A Harlot I have peace-offerings with me this day I have payed my vowes Therefore come I forth to meet thee diligently to seek thy face and I have found thee I have decked my bed with coverings of tapestry with carved work vvith fine linnen of Egypt I have perfumed my bed vvith myrrh Prov. 7. aloes and cynnamon Come let us take our fill of love untill the morning let us solace our selves with love For the good man is not at home he is gone a long journey he hath taken a bag of mony with him and will come at the day appointed 3. Sacrilegious Church-robbers Come let us root them out that they be no more a people and that the name of Israel may be no more in remembrance Psal 83.4 4. Hypocriticall Separatists Isa 65.5 that walk after their own thoughts Stand by thy self come not near to me for I am holier then thou 5. Rebells For now they will say We have no King because vve feared not the Lord Hos 10. vvhat then should a King do to us They have spoken vvords svvearing falsly in making a covenant Thus judgment springeth up like hemlock in the furrows of the field The inhabitants of Samaria shall fear because of the calves of Beth aven 6. Wretched Nabals What shall I do I have no room to bestovv my fruits This vvill I do Luk. 12.17 18 19. I vvill pull dovvn my barns and build greater and there vvill I bestovv my fruits and my goods And I vvill say to my soul Soul thou hast much goods laid up for many years Take thine ease eat and drink and be merry 7. Penitent Prodigals How many hired servants of my fathers have bread enough and to spare and I perish vvith hunger I vvill arise and go to my father and say to him Father I have sinned against heaven and against thee and am no more vvorthy to be called thy son make me as one of thy hired servants Luk. 15.17 18 19. In like manner the Pharisee and Publican are fitted vvith prayers Ib. 18.11 12 13. And the desperate vvith a speech consonant to their remedilesse case This vvas he vvhom vve had sometimes in derision and a proverb We fools accounted his life madnesse and his end vvithout honour Hovv is he numbered among the children of God and his life among the Saints We wearied our selves in the way of wickednesse What hath pride profited us All these things are passed away like a shaddow Wisd 5. Sometimes in stead of personating one divers are represented on the theater as Who is this that comes from Edom with his garments from Bozrah that is glorious in his apparell travelling in the greatnesse of his strength I that speak in righteousnesse mighty to save Wherefore art thou red in thy apparell and thy garments like him that treadeth in the wine-fat I have trodden the wine-presse alone and of the people there was none with me For I will tread them in my anger and trample them in my fury and their blood shall be sprinkled upon my garments and I will stain all my raiment Isa 63.1 2 3. We have a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for If she be a wall we will build upon her a palace of silver and if she be a dore we will enclose her with boards of cedar Cant. 8.8 * Addubitatio eùm â—â—â—â—lamus quaerere unde incipiendum ubi desinendum quid potissimùm dicendum omnino fit Quint. l. 9. c. 2. Aporia Aporia is as it were a casting about and deliberating with our selves in a doubtfull business what way to take The Steward said within himself What shall I do for my Lord taketh away from me my Stewardship I cannot dig and to beg I am ashamed Luk. 16.3 I am in a strait betwixt two having a desire to depart and to be with Chirst which is far better nevertheless to abide in the flesh is more needfull for you Phil. 1.22 23 24. Such deliberations by an anthropopathy are ascribed to God himself O Ephraim what shall I do unto thee for your goodnesse is as the morning clowd and as the dew it goeth away Hos 6.4 So Ib. 11.8 How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim Mine heart is turned within me my repentings are kindled together What reward shall I give unto the Lord for all the benefits he hath done unto me I will receive the cup of salvation and call upon the name of the Lord. I will pay my vowes now in the presence of all his people Right dear in the sight of the Lord is the death of his Saints Psal 116.11 12. * A Dubitatione non procul abhorret Communicatio cum aut ipsos adversarios consulimus aut quando cum judicibus deliberamus Quint. l. 9. c. 2. Anacoinosis Anacoinosis debates the matter with others and admits of scruples but so far as we may plausibly decide them And here a Prolepsis the foreseeing and anticipating of doubts is most naturall Will a man rob his God Yet ye have robbed me But ye say Wherein have we robbed thee In tithes and offerings Ye are cursed with a curse for ye have robbed me even the whole nation Mal. 3.8 9. Thou wilt say The branches be broken off that I might be graffed in Well because of unbelief they vvere broken off and thou standest by faith be not high-minded but fear For if God spared not the naturall branches take heed lest he also spare not thee Rom. 11.19 20 21. Thou wilt say unto me Why doth he yet find fault for who hath resisted his vvill Nay but O man vvho art thou that repliest against God Shall the thing framed say to him that formed it Why hast thou made me thus Rom. 9.19
20. By this Scheme any controversies of the Schools may be rhetorically handled as Thou vvilt tell me There is a purgatory by vvhich David passed through fire and vvater to a place of refreshing Psal 38. But this must be meant of temporall affliction vvhich David in this life had passed But After this life there is a prison vvhence redemption may be had upon payment of the uttermost farthing Matth. 5. Allusions give not Conclusions and the prison mentioned is no purging of the soul but urging of a pious and timely agreement to prevent further inconveniencies But vvhy vvere men baptised for the dead if it did the dead no good Baptised they vvere in their ovvn blood vvhich they shed rather then they vvould bevvray their brethren But 't is knovvn the Fathers held Purgatory But never as a tenent of religion but a matter of discourse vvith a forsitan verum est as St. Austin Decked vvith this Anacoinosis is Rabshekah's oration What confidence is this vvherein thou trustest Thou sayest I have counsell and strength Egypt is but a bruised reed vvhich vvill pierce the hand of him that leans upon it But if ye say We vvill trust in the Lord our God is it not he vvhose high places and vvhose altars Hezekiah hath taken avvay 2 King 18.19 * Concessiò cùm aliquid etiem iniquum videmur causae fiduciâ pati Quint. l. 9. c. 2. Gracis dicitur etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde ali◠figuram hanc Confessunem vocârent Synchoresis Synchoresis grants as much as the adversarie can in reason desire yet shewes that it makes nothing for him Behold thou art called a Jew and restest in the Law and makest thy boast of God and knowest his will and approvest the things that are more excellent being instructed out of the Law and art confident that thou thy selfe art a guid of the blind a light of them that are in darkensse an instructor of the foolish a teacher of babes which hast the forme of knowledg and the truth in the law Thou that teachest a man should not steal dost thou steal thou that sayest a man should not commit adultry dost thou commit adultry thou that abhorrest idols dost thou commit sacriledg thou that makest thy boast of the law through breaking the law dishonourest thou God Rom. 2. The Jews require a signe and the Greeks seek after wisdom but we preach Christ crucified a stumbling block to the Jews and to the Greeks foolishnesse but unto them which are called both Jewes and Greekes Christ the power of God and the vvisdome of God Because the foolishnesse of God is vviser then men and the vveaknesse of God stronger then men 1 Cor. 1. Am I a God at hand saith the Lord and not a God a far off can any hide himselfe in secret places that I shall not see him saith the Lord Do not I fill heaven and earth saith the Lord Jer. 23.23 24. Upon vvhich dissention the auditory are usually desired to judg And novv inhabitants of Jerusalem and men of Judah judg I pray between me and my vineyard What could I have done more to my vineyard than I have done unto it Isa 5.3 4. I speak to vvise men judg you vvhat I say The cup of blessing which vve bless is it not the communion of the blood of Christ The bread vvhich vve break is it not the communion of the body of Christ 1 Cor. 10.15 16. Ye Hypocrits ye can disern the face of the sky and of the earth but hovv is it that ye do not discern this time yea and vvhy of your selves judg ye not vvhat is right Luk. 12.56 57. CHAP. V. * Passionem seu affectam afferens such things as move the mind to love hatred c. Of Patheticks IN this vve have the heighth of Rhetorick vvherein James and John the sons of Zebedee appear as sons of thunder Mar. 3.17 Peter stabs the hearts of his auditory to a trembling prostration Men and brethren what shall we do Act. 14.11 12. Apollos the eloquent Alexandrian mightily convinced the Jevves in publick Act. 18. For an introduction to vvhich 1. The affections are to be considered that are to be vvrought upon 2. The vvorking upon them diversly by Scripture Patheticks Affections to be wrought upon may be conveniently reduced to 1. Love 2. Hatred 3. Hope 4. Fear 5. Joy 6. Sorrow 7. Zeal Motives to Love Love respects God our selvs our neighbours David's love to God is express'd in divers places extatically O how amiable arethy dvvellings thou Lord of hosts My soul hath a desire and longing to enter into the courts of the Lord my heart and my flesh rejoyce in the Living God Psal 84. Happy Sparrovvs and Svvallovvs vvhich there may have a nest or house to vvhich a passage through this vale of misery is a proceeding from strength to strength vvhere one dayes entertainment is better than a thousand spent in vvorldly pleasure The tents of ungodlinesse may be held delectable dvvellings but I had rather be a dore-keeper in the house of my God than the chief commander in the stateliest palaces Ib. So every vvhere in all his devotions such flashes of love break out The Lord is my strength and my shield my heart hath trusted in him and I am helped Therefore my heart danceth for joy and in my song vvill I praise him Psal 28.8 Like as the Hart desires the vvater-brooks so longeth my soul after thee O God My soul is a thirst for God yea even for the living God O vvhen shall I come to appear before the presence of God Psal 42.1 2. I have set God alvvaies before me for he is on my right hand therefore I shall not fall Wherefore my heart vvas glad and my glory rejoyced my flesh also shall rest in hope For thou vvilt not leave my soul in hell neither vvilt thou suffer thine holy One to see corruption Thou shalt shevv me the path of life in thy presence is the fulnesse of joy and at thy right hand there is pleasure for evermore Psal 16. The men of thy hand and vvorldlings may take pleasure in their portions in this life vvhose bellies thou fillest vvith thy hid treasures They have children at their desire and leave the rest of their substance for their babes But as for me I will behold thy presence in righteousnesse and when I awake up after thy likenesse I shall be satisfied Psal 17.14 15 16. This of David's de arte amandi is to be studied The speciall motives thereunto are 1. Gods tender love to us 2. His inestimable benefits bestowed and continued upon us For what brutish disposition will not be taken to love him from whom he receiveth his being and all that he hath Is it an ordinary expression of love from the King of Kings to the durty Israelites in Egyptian slavery Israel is my Son even my first borne and I say unto thee Let my son goe that he may serve me and
if thou refuse to let him goe behold I will slay thy son even thy first born Exod. 4.22 23. And often he had brought them out to the confusion of mighty Pharoah and all their opposites and supplied their wants What heart would not melt to ponder that affectionate winning speech And now Israel what doth thy Lord thy God require of thee but to fear thy God and to walk in his waies and to love him and to serve thy Lord thy God with all thy heart and with all thy soul Deuter. 10. More patheticall is that if it may be concerning their hard usage though deserved from Assur and Babel Israel is a scattered sheep the lyons have driven him away first the King of Assyria hath devoured him and last this Nebuchadnezzar hath broken his bones Therefore thus saith the Lord of hosts behold I will punish the King of Babylon and his land as I have punished the King of Assyria and I will bring Israel again into his habitation and he shall feed in Carmel and Bashan and his soul shall be satisfied upon mount Ephraim and Gilead In those dayes and at that time saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Go up against the land of the rebells over against it and against the inhabitants of Pekoda that are to be visited waste and utterly destroy after them saith the Lord and do according to all that I have commanded thee Jerem. 50. If this love take not what should the considerations worke 1. that it is the Lord that woeth us that made us and not we our selves 2. that loved so the world being his enemies Joh. 3.16 Rom. 5.10 Col. 1.21 that he sent his only begotten son to redeem us from hellish slavery to an everlasting kingdome 3. that sent his holy spirit to be our comforter Joh. 16. to helpe our infirmities Rom. 8.26 and to cry Abba father 4. Psal 119. his word to be a perpetuall lanthorn unto our feet and a light unto our pathes 5. his blessing for our supply in all necessaries all conveniences Verily thou shalt be fed Psal 37.3 When young lyons do lack and suffer hunger those that seek the Lord shall not want any good thing Psal 34.10 his protection and safe conduct from the roaring Lion 1 Pet. 5.8.0 and his complices that walketh about seeking whom he may devoure 7. his deliverance from all contempts Psal 107.41 and pressures Motives to preserve love our selves What can be more patheticall then that of our Saviour What is a man profited if he shall gain the whole world and lose his owne soul or what shall a man give in exchange for his soul Matth 16.26 or that of Job What is the hope of the hypocrit though he hath gaine When God taketh away his soul will God hear his cry when trouble commeth upon him Will he delight himselfe in the Almighty will he all way call upon God Job 26.8 Or that of the Apostle Know you not that your members are the the members of Christ shal I take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6.15 Know ye not that ye are the temple of God and the spirit of God dwelleth in you if any man defileth the temple of God him God will destroy For the Temple of God is holy whose temple ye are 1 Cor. 3.16 17. Ye are not your own ye are bought with a price therefore glorify God in your body and your spirit which are Gods 1 Cor. 6.19 20. For the loving of Gods Church and our neighbours and enemies what can be more pathetical then that speech watered with teares of our Saviour over Jerusalem When he was come neer he beheld the city wept over it saying If thou hadst known even in this thy day the things that belong unto thy peace but now they are hid from thine eyes Luk. 19.41 42. The Aposiopesis makes it more passionate As that of Moses for the people O this people have sinned a great sin and made them Gods of gold yet now if thou wilt forgive their sin If not blot me I pray thee out of the book which thou hast written Exod. 32.31 32. which St. Paul professeth in plainer speech I say the truth in Christ I ly not my conscience bearing me witnesse in the holy ghost that I have great heavynesse and continuall sorrow in my heart For I could wish my selfe were accursed from Christ for my brethren my kinsmen acording to the flesh Rom. 9.1 2 3. And what a lamentation have we of Davids for Saul his enemy 2 Sam. 1.17 And of Jeremiah for Zedekiah and Jerusalem that had used him so barbarously in his passionate Threnes Which are a sufficient pattern where love should be opened and placed which our Saviour urgeth as the cheife mark of his followers A new commandement I give you that ye love one another as I have loved you that ye also love one another By this shall all men knovv that ye are my disciples if ye love one another Joh. 13.34 35. Which is farther urged by that beloved disciple 1 Joh. 4. from the 7 v. to the end of the Chapter Motives to hatred May be especially bent against 1. sluggishnesse 2. impertinences 3. sordid avarice 4. bestiall luxury 5. brutish inhumanity 6. persidious breach of promises oathes and vowes 7. and rebellion against such as God hath set over us For the first To the Ant thou sluggard consider her wayes and be wise which having no guid overseer or ruler provideth her food in the summer and gathereth her food in the harvest How long wilt thou sleep ô sluggard when wilt thou arise out of thy sleep yet a little sleep a little slumber a little folding of thy hands to sleep So shall thy poverty come as one that travelleth and thy vvant as an armed man Pro. 6. Why stand ye here Idle Matth. 20. Belly-gods vvhose glory is their shame Phil. 3 r9 to whom the Apostle would have no victuall afforded 2 Thess 3.10 Notwithstanding 2. such pragmaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and busy-bodies will work not at all as they should but disorder all 2 Thess 3.11 these will be digging a pit which themselves fall into breaking hedges till a serpent bite them removing stones and cleaving wood whereby they shall be hurt and endangered Eccles 10.8 and slaves on hors-back when Princes goe on foot ib. Promising liberty to others when they themselves are the servants of corruption 2 Pet. 2.19 Women will have their share amongst them with their tattling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and idle running from house to house 1 Tim. 5.13 And some of the pick-thanke tencher-chaplaines who will take upon them to epis copize it in other mens diocesses 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4.13 till a judgment