so it can if it will Heathenize I 'm sure it may well spare such Mouths If God Permit them long we may cryâ— Ichabod For such wild Preachers whatsoe'r they say Will Preach true Preaching and even Christ away Th. Elshmor Centuria Sacra About one hundred Rules for the Expounding and clearer understanding of the Holy Scriptures To which are added a Synopsis or Compendium of all the most materiall Tropes and Figures contained in the Scriptures Psal. 119.96 I have seen an end of all perfection but thy Law is exceeding large Mat. 5.18 Heaven and Earth shall passe away but not one jot or tittle of Gods word shall passe away Iotaunum apex unus non cadet de Scriptura nihil ergo contemnendum aut parvi faciendum in Sacris literis Illyricus Adore plenitudinem Scripturarum Tertullian LONDON Printed by W. H. for Nathaniel Webb and William Grantham at the sign of the Bear in S Pauls Church yard near the little North door 1654. To the Candid and Courteous Reader Reader WHen I had perused the Theologicall Rules of Mr Wilson which came but lately to my hands by reason of their scarcity they being Printed 1615. I conceived it might be an acceptable service to the Publick to Reprint them with some additionall Rules especially now when errours abound so much through ignorance of such Rules But when I perceived by the Printers that the Presse at this time when Trading is so dead would not beare the volume I was constrained to take another course and to set forth my owne Rules single by themselves yet have I given the succum sanguinem the Marrow of Mr Wilson's Rules there is not a rule of his that is very materiall but thou hast it virtually though not literally here These Rules I have been gathering many years for my owne private use here thou hast them enlarged with references for brevities sake to such as handle any Rule more fully To them is added an Alphabeticall Table which will be very usefull for the finding out of any thing that is materiall I have also added many Tropes and Figures with explanations of the quotations where need required c. Now the blessing of God go with it and give it favour in the eyes of his people the Lord make it mighty and succesfull for the destruction of sin and Satans Kingdome and for the advancement of the Kingdom of his dear son this is and shall be the prayers of him who is From my Study in Kingsâ—orton Sept. 12. 1653 Thy servant in and for the Lord. Th. Hall Rules to be observed for the right Interpretation of Scripture FIrst They that would understand the meaning of Gods spirit must be men of spirituall minds 1 Cor. 2.15 the spirituall man i the regenerate man judgeth all things i he is not only certaine of the truth which himselfe holds but he can also judge and clearly discerne the errors that are held by others They have received an Unction from the holy one 1 they have the holy spirit of God and this benefit they have by him that they know all things 1 Iohâ— 2 26 27. not simply all things that are knowable but all things that are necessary to salvation and herein the poorest Idiot being a sound Christian goeth beyond the profoundest Clerks that are not sanctified for he hath his own heart instead of a Commentary â—o help him in the understanding of the most needfull points in Scripture He then that would interpret Scripture must come with a Scripture-frame of Spirit he must have a holy and heavenly heart sutable to the holinesse and Heavenlinesse that is in the word The Scriptures spiritualnesse cals for a heart filled with Scripture spiritualnesse to set forth its excellencies for as no man can rightly sing Davids Psalmes without Davids spirit so no man can rightly expound the Word of God without the spirit of God Carnall sensuall hearts and such divine spirituall work will never agree A vessell that 's full of poyson cannot receive pure waâ—er or if it could yet the Vessell would â—aint it Sincerum est nisi vas quodcunque insundis acessiâ— Hor. 'T is the nature of the Word to be facile and comfortable to such as are of a semblable disposition to it Micah 2.7 but dark harsh and hard to the wicked unregenerate unmortified men Sin in the affection will quickly breed error and darknesse in the understanding Pride Covetousnesse c. blind the judgement Iohn 5.44 Luke 16.14 We must be renewed in the spirit of our minds before ever we can prove what is that good and perfect will of God Rom. 12.2 for the secrets of the Lord are revealed to none but such as feare him Psal. 25.12 14. Pro. 1.7 and 9.10 2 Rule He that would know the mind of God in Scripture must earnestly beg for the direction and assistance of the spirit of God that so he may be taught of God to know and doe his will Nature is blind here 1 Cor. 2.14 the naturall man perceives not the things of God he may peradventure know the History but not the Mystery hee may read the words but shall never savingly know the mind of Christ without his spirit 't is this Eye-salve which must make us see and lead us into all truth We must therefore take Davids course goe unto God by Prayer and beseech him to inlighten thy understanding that thou mayest see into those deep mysteries and wonders of his Law Psal. 119.18 He that would have this wisdome must aske it of God for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit by whom they were inspired that wrote them No Scripture is of private interpretation 2 Pet. 1.20 that is private which is meerly of man as ver 21. private is not here opposed to publike but to divine or to the holy Ghost Now our interpretations comming from the spirit are falsely called private because 't is that spirit teacheth us which teacheth all the faithfull This is the chiefest work and as it were the foundation of all the rest without which all other meanes are vaine therefore begin and end with Prayer Now though a man be Godly and have the spirit yet he must use the means which God hath ordeined for the right understanding of Scripture for God will be found onely in his own way 3. The Originall languages must be studied they have many speciall Ididioms proprieties phrases and elegancies which cannot be fully expressed in our own oâ— any other language and therefore 't is necessary that we understand them in some competent measure that so in our doubts we may have recourse to the fountain it selfe from whence the waters drink most sweetly The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients and especially amongst Monks and Fryars Till we understand the words we can never find out the sense
not been learned men who by great paines and study obtained the knowledge of the Originals 3. Some insight in the Hebrew is necessary because it is that sacred Language in which the Old Testament was written besides it hath a certaine Idiome and peculiar form of speaking which cannot well be expressed in a translation without some losse all Authors being best and purest in that Language in which themselves writ 2. The emphasis and force of the word is more clearly seen in the Originall Text then in a translation 3. There aré great differences amongst Interpreters which cannot well be reconcilâ—d without some insight in the originals Thus in points of controversie when one saies it is thus and another thus we must then of necessity have recourse to the fountains 1. Because they are immediately sent from God to us by the Prophets and Apostles 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sonnes but Maâ— 2.15 saith I have called my son out of Egypt 3. He that understands the Originall seeth with his owne eyes when he that peruseth translations sees with the eyes of others Scitâ— sanè claris ille Whitaker de Scripturâ controvers 1. Qu. 2. cap. 9. mihi p. 210. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprietatem vocabulorum intelligendam quae sanè admodum latè patet fontes sunt utiles nam in fontibus omnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m in quarumvis translationum rivulis c. cui suffagratur Epigrammatista Multum crede mihi refert à fonte bibatur Quae fluit an pigro quae stupet unda lacu Mart. v. plura apud Hyperium de ratione stud Theolog. l. 1. c. 9. Bowles Pastor Evangel l. 1. c. 11. p. 71. 2. The necessity of Arts and Sciences will appear if we look into the body of the Scripture 1 There are physicks in Genesis Iob Ecclesiastes how oft doe we read in Scripture of the Sunne Moon Stars Fire Haile Snow Winds Thunder Lightnings and also of Fowles Fishes Beasts Plants Trees Seas Fountaines Minerals besides many diseases as the Leprosie Palsiâ— Feaver Pestilence c. Without some insight in naturall Philosophy we cannoâ— so exactly know the nature of all these yea we shall find Ethicks in the Proverbs and Oeconomicks in Pauls Epistles Politicks in Sam. Kin. Geometry in the building of Solomons Temple and Astronomie in Iob c. with Metaphysicks of God Angels Truth Good c. Ad rem oppositâ— claris Ravanel Ea est scripturarum amplitudo ut res Metaphysicae Physicae â—stronomicae Geographicae Musicae Ethicae Oeconomicae Politicae imo ipsae Mechanicae quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaâ—t passim contineantur Cut astipulatur doctiss à Lap S. Scripturahabet objectum omne scibile disciplinas omnes quâ—cquid sciri potest suo sinn complectâ—tur ideoque universitas quaedam est scientiarum scientias omnes vel formaliter vel eminenter continens v plura Alsted Praecog lib. 2. cap. 104. 206. Hyperium l. 1. c. 45. c. ☜ L. Verulam Advancement of Learning p. 44. to 48. nec non claris Schiblerus in proaemâ—o ad Metaphys c. 2. clarissimè â—vincit Philosophiam utilem esse ad Theologiam ac itidem Doctis Paraeus tripliâ—em fatetur esse Physicae usum 1. ad explicandos terminos Theologicos communes de rebus naturalibus 2. ad illustraudaâ— rerum naturalium cognitionem 3. ad adjuvandam cognitionem Dei quâ—a eju◠〈◊〉 sibilia ex visibilibu pervidentur Rom. 1.19 20. Paraeus in Colos. 2.8 ubi plura 2. Grammer is requisite to explain the words termes and phrases of Scripture 3. The Scripture also is ful of Rhetorick many Tropes and Figures are there what abundance of Metonymies Ironies Hyperboles Hypallages See Illyrious Claris. Script and Westhemerut The Scripture is full of learning and eloquence all the eloquence of Cicero and flowers of Demosthenes with the rest of those learned Heathen is but as chaffe to wheat and drosâ—e to refined gold for the Pen-men of Scripture were not simply men but men inspired with the Holy Ghost 4. Logick is necessary for analâ—sing defining dividing and more orderly resolution of a Text also for Argumentation and defence of the truth against an adversary The Apostle would have a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 to divide the word aright Now without some skill in Arts he 'll rather teare it with his teeth and pull it a sunder with his nailes then rightly divide it and although it be the spirit of God that helpeth us to the sence of Scripture in a spirituall saving way for we are not able by our will to beleeve it to apply it to conform to it yet as it is a Text consisting of words and a coherence to make up the sence so the instrumentall way to discover that is by the help of Arts and therefore those that are unlearned are said to â—â—rest the Scriptures 2 Pet. 3.16 to mangle and torture them to their own destruction as a reverend Divine hath wel observed neither is Logick a profane thing as some profane ones imagine for the Scripture it selfe useth many Logicall Arguments from the cauâ—e the effect the consequent from mercies judgements and from the Old Testament it s written c. e. g. God is a spirit Ergò he will be worshipped in spirit So he that commits sin is the servant of sin but yee commit sinne Ergò A good Shepherd laies down his life for his sheep but I saith Christ am that good shepherd Ergo See a clear syllogisme in the second figure Iohn 8.47 Whosoever is of God heareth Gods word but yee heare not his word Ergo yee are not of God This may stop the mouths oâ— some that say Christ never used Logick nor had any humane learning 5. Ecclesiasticall History is necessary many things in Scripture receive light from Iosephus Eusebius Q. Curtius Xenophon besides they will furnish a man with examples of Gods judgements on his enemies and his blessings on his people being rightly used they will much enrich a man They may be read at succisive houres for recreation after strong labour With what cautions and conditions they are to be read I shall for brevity sake referre you to two learned Authors Now as humane learning is necessary for the better understanding of the Scripture â—o without it we cannot understand many classicall Authors as Lactantius Ierom Austin Ambrose Basil c. who borrowed much of Cicero Quintilian Virgil And thus we see the usefulnesse and ornament of learning every way to which I shall add the testimonie of a sweet Divine whose judgement may peradventure take with some men more then another mans He that is learned in something saith he covets after more still and certainly none but ignorant people are enemies to learning those that never knew
and reproaches seemed to be the Devils agent to buffet him but this sense is stil too narrow for these were but externall thorns of which the Apostle used to glory and not complain 3. Others more genuinely take it metaphorically for internall temptations which are fitly called buffetings because they come so thick upon a man that he can hardly take breath the Devil dogs good hearts with foulest lusts sometimes with Atheisme Idolatry blasphemy c. in all or any of which if the soul be meerly passive as the word buffeting here implies they are Satans sins our crosses onely and therefore the most pious and judicious doe conceive this thorn in the flesh messenger of Satan to be some inward corruption edg'd with a temptation which Satan stirred up in his heart to vex him or originall corruption set on by the Devil others conceive it to be a wound in the spirit the sting of conscience pressing him downe to the lowest hell in his own sense who before was taken up to the highest heavens and this seems best to agree with the scope of the place for ver 7. he tels us that he had abundance of Revelations ias at his first conversion Acts 9.5 2. When hee was called to Macedonia Acts 16.9 3. When he went to Corinth Acts 18.9 4. When he was sent to the Gentiles Acts 22.17 5. When he was in danger of shipwrack Acts 27.23 and here when he was caught up into the third Heaven v. 2. Now lest the Apostle should be exalted above measure he doubles that saying God in his wisedome lets Satan loose upon him to humble him to buffet and vex him and keep him low now because this somewhat hindered him for a while in the chearfull discharge of his calling it 's fitly compar'd to a thorne in the foot with which a man cannot goe but lamely and with very great paine c. Briefly the Paraphrase may be this q. d. God hath vouchsafed me many glorious Revelations with the number of which lest I should be exalted and too much puffed up as our fraile nature is easily transported there was through the holy permission and wise ordination of God way given to some strong and violent corruption edged with a temptation from Satan to humble and afflict me lest I should be exalted above measure whereupon I oft and earnestly besought God that he would be pleased to rebuke the â—empter and to free me from those violent injections which Satan darted in upon me and from those troublesome suggestions of the fiend But he said unto me content thy selfe to wrastle a while with this temptation knowing that 't is sufficient that I doe by my power defend thee and by my grace uphold thee from the prevailing power thereof besides the glory of my power will be the more seen in thy weaknesse c. Now when Paul saw that God gained glory and himselfe humility by it he was contented to beare it yea he resolves to glory in it since he saw it was a medicine to cure him of pride and not a poyson to destroy him So that here as in a glass we may see why the Lord suffers his choisest servants to be vext by Satan and afflicted with variety of temptations viz. to hide pride from their eyes and to keep their graces in exercise I shall shut up all with that excellent counsell of Musculus on the place Cogitandum est hîc prohomini quà m proclive sit carni ut propter qualemcúnque praerogativam infletur ac superbiat etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum ut singulari quadam antidoto opus haberet per quod contra tentationem superbiae in humilitate ac modestia contineretur quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consequuti ron sumus multò tamen minus habenius roboris ad resistendum tentationibus superbiae quantumcunque levibus ac minutis quà m habuerit ille contra tam graves superbiendi occasiones Quare admoâ—um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt non considerantes quantis seipsi periculis obnoxios reddant Now in this variety of opinions I shall leave the judicious Reader to his choice Ego enim facilè patior unumquemque abundare suo sensu Luther 25. Some numbers in Scripture have a kind of eminency and excellency in them especially these three Three Six and Seven Hence the Scripture when they would inlarge or multiply the sense they use one of these numbers Thus Ier. 7.4 They cry the Temple of the Lord the Temple the Temple i they did oft repeat that word So Ier. 22.29 O earth earth earth heare the word of the Lord that threefold repetition makes the speech more emphaticall and vigorous So Ezek. 21.27 I will overturne overturne overturne it i I will mightily and surely overturn it So when the Angell would shew the greatnesse of Gods plagues he cries wo wo wo Rev. 8.13 Thus Eccl. 4.12 a threefold cord i a cord of many folds So the most holy God is proclaimed the thrice Holy God Isaiah 6.3 Thus even Heathen Authors have used the word and when we would expresse the greatnesse of a mans happinesse or honour wee stile him thrice happy thrice honourable c. Thus the number three implies compleatnesse and excellency as Exod. 23 14 17. and 25.32 and 27.1 Deut. 17.6 and 19.7 9. 2. The number six notes perfection as may be seen in the worke of Creation the Lord could as easily have made the world in a moment as in six daies but the Lord saw it good to take a compleat number of daies for so compleat a work Gen. 1. uâ—t Thus when the Lord would bring a full and compleat judgement on wicked Gog Ezek. 39.2 sextabo te I will smite thee with six plagues as in the Margin of our Bibles i I will punish thee full sorely 3. Seven is a famous number implying 1. multitude 2 perfection Levit. 26.18 21 24 28. I will plague you yet seven times more i many times more or more extreaâ—ely Deut. 28.7 they shall flee before thee seven waies i many ways a certain number for an uncertain Gen. 4.15 vengeance shall be taken on him seven-fold i he shall have manifold punishment Ruth 4.15 better to thee then seven sons i then many sons So Psal. 12.6 and 119.164 Pro. 24.16 and 26.25 falleth seven times i he falleth oft into trouble yet riseth againe 1 Sam. 2 5. the barren hath borne seven i many shee is a compleat mother and hath a flourishing family So Micah 5.5 Zech. 3.9 Mat. 12.45 seven unclean spirits i a multitude of Devils c. 26. Ordinary examples of the Saints approved in Scripture being against no generall precept have the force of a generall rule and are to be followed yet in following examples we must
commanded his Disciples to doe it 36. 'T is usuall in Scripture to put the abstract for the concret to set forth the excellency of a thing Thus God tels Abraham that he shall not only be blessed sed erit ipsissima benedictio Gen. 12.2 i affluens omni benedictione non tam benedictus quà m ipsa benedictio dicitur So the Sanctum Sanctorum dicitur ab Hebâ—aeis sanctitas sanctitaetum i eximiè sanctum So Christ is called 1 Cor. 1.30 not righteous but Righteousnesse Sanctification c. i summus saptentissimus justificator sanctificator noster So 1 Cor. 15.50 and circumcision for the persons circumcised Rom. 4.9 Phil. 3.3 So abomination oft put for abominable Pro. 3.32 and 11.1 and 15 8.9 37 The conjunctive particle And doth not alwaies diâ—tinguish â—ivers things but is oft used by way of explanation as Mat. 3.11 he shall baptise you with the Holy Ghost and with fire i with the Holy Ghost which shall be like fire to purge out your drosse Iohn 3.5 except a man be born again of water and the spirit i with spirituall water or the spirit which is like water to cleanse cool and refresh us Spiritum aquam pro eodem posuit frequens loquendi mos est in Scriptura cum de spiritu fit mentio ad exprimendam ejus vim aquae vel ignis nomen adjungi Calvin 38. Where one and the same word is used in divers senses in divers places of Scripture the circumstances of the Text must judge and declare in what sense it is to be taken there 39. Whatsoever is truly and soundly collected from Scripture by good consequence is Scripture as though it were expressely written e. g. the word Trinity Sacrament Thou shalt baptize Infants are not literally and syllabically in Scripture yet since by good consequence they may be gathered from thence it is equivalent as if in so many letters they were written there Mat. 22.32 33. else disputations Sermons and books consonant to Scripture should not be credited See this more fully cleared in my Font-Guarded p 34 35. and Mr Sidenham against Anabapt p. 6 7 c. 40. Contemne not the judgement of those learned Godly Orthodox lights which God hath raised up in this latter age of the world whose names are pretious in the Church of God for their Piety and Fidelity in his work as Calvin Beza Bucer Bullinger Peter Martyr Wolphius Marlorate Musculus Zanchy Perkins Paraeus Piscator Rivet c. many green heads out of pride and selfe-conceitednesse contemne these famous lights and trust to their own wit and so run themselves on many rocks it 's good for young men especially at their first setting forth to make use of the labors of godly and Orthodox Divines not that I would have any to pin their faith on any mans sleeve be he never so godly or learned onely I would not have men rashly without good ground and strong reason to dissent from the common iudgement and received opinion of those whom the Church of God hath found faithfull in expounding Scripture 41. When the Scripture affirms a thing earnestly as being a matter of great concernment it useth to double the asseveration as Iohn 1.51 and 3.3 c. no Evangelist but Iohn useth this double affirmation and he useth it nineteen times in his Gospell this he did the rather to strengthen our beliefe and to shew how sparing he was of an oath and for the greater certainety of the thing As Pharaoh's dream was doubled to shew the certainty of it Gen 41.32 In Scripture there is a threefold Amen 1. Assenting Deut. 27.26 and 1 Cor. 14.16 2. Assuring Mat. 5.18 3. Assevering so here Amen when prefixed is a certaine and earnest asseveration when affixed at the end of our Prayers c. it notes our assent and assurance q. d. Quae ego dicâ— sunt Amen Amen i vera vera hoc est verissima certissima omni alia veritate veriora omni alia certitudine certiora à Lap. in Iohn 3.3 42. Suppositions in Scripture are no Positions when the speech is only Hypotheticall it concludes nothing for a conditionall proposition doth not simply affirme and therefore conclusions gathered from it as if it were affirmative will not hold e. g. Ezek. 18.24 If a righteous man turne from his righteousnesse Hence the Arminians conclude that a righteous man may fall from grace but 1. This is but a supposition and so concludes not 2. The Text doth not speak of Evangelicall righteousnesse but of a legall civill morall righteousnesse which may bee lost So Ezek. 14.14 iâ— Noah Iob and Daniel should pray for them c. it doth not therefore follow that the Saints departed doe pray for living Saints Mat. 11.21 22. if â—he mighty works which were wrought in thee had been done in Tyre and Sidon they had repented c. it doth not therefore follow that there was some inclination in Tyre and Sidon to repentance as Luke 19.37 if these should hold their peace the stones would speak it will not follow that therefore there was some inclination in the stones to speak 43. When the Scripture doubles any thing 1. In denouncing judgements it notes the certainty celerity and frequency of them as Gen. 2.17 dying thou shalt dye i thou shalt surely dye So Gen. 3.16 2. In promising mercies it notes reality and earnestnesse Isaiah 40.1 Ezek. 37.5 6. Isaiah 55.1 come come come Hab. 2.3 Hos. 2.19 thrice I will betroth thee the iteration implies affection intention and reality 3. In prophesies it notes the speedinesse and certainty of them Gen. 41.32 Exod. 3.7 Heb. 10.37 4. In Prayer it notes the servency and earnest desire of him that praies Iames 5.17 he prayed in prayer i he prayed earnestly many pray but they doe not pray in prayer Mat. 7.21 5. In Narrations and Repetitions they serve either for confirmation to assure us that the matter is true and worthy to be noted or else for explication the latter clause exegetically expounding the former as Deut. 11.22 usually it is emphatically as Ier. 18.18 come let us devise devises i let us be earnest and active to plot Ieremie's ruine So Iohn 9.4 I must work the works of him that sent me there is an emphasis in the expression and it notes Christs strong intention on the worke of God Ita conduplicat Paulus quaedam ad majorem emphasin maxime in gradibus comparationis idque ut plurimum excessum significet ut ad Phil. 1.23 multò magis meliùs i longè meliùs à Lap. So Eccl. 1.2 6. Sometimes it signifies distribution 1 Chro. 16. a gate and a gate i every gate and 2 Chro. 19 5. Levit. 17.3 a City and a City i every City Ezek. 14.4 man man i every man Levit. 18.6 Psal. 122.4 7. It notes variety or diversity as Pro. 20.20 a waight and a waight i divers waights an heart and an heart i a
foreshewed his glory whom the Angels worship 3. They were placed in the holy of holies where the people could not see them much lesse worship them See 16 Rules more by Mr White of Dorchester in his Directions for reading the Scripture p. 300 c. Sit vice coronidis illud Tileni Syntag. c. 7 p. 49. Praecipua ad Scriptâ—r is rectè interpretandas media sunt haec frequens oratio linguarum cognitio fontium inspectio verborum propriorum figuratorum distinctio argumenti scopi consideratio causarum circumstantiarum antecedentium consequentium notatio logica analysis locorum obscuriorum cum illustrioribus similium cum similibus atque etiam dessimilium cum dissimilibus comparatio historiae naturalis humanae peritia ac postremò fidei analogia ad quam tanquam ad amussim norman certissimam exigenda est cujuslibet loci interpretatio FINIS RHETORICA SACRA OR A Synopsis of the most materiall Tropes and Figures contained in the Sacred Scriptures by the knowing of which we may of our selves observe many more like unto them Many Texts of Scripture are here expounded many errors confuted and the Marrow of most Rhetoricians in reference to Divinity collected All the Tropes and Figures are set in an Alphabeticall Order for the more easie finding of them and illustrated with variety of instances for the better understanding of them Christus Iudaeos ad Scripturarum non simplicem nudam lectionem sed ad investigationem perquam diligentem relegavit non enim dixit Legite Scripturas sed Scrutamini i diligenter quaerite quasi essodite latentes in câ Thesauros à Lapide è Chrysostomo Sacrarum literarum haud postrema intelligentiae pars posita est iâ— Tropis formulis loquendi cuique linguae familiaribus Westhimer Habent Hebraei linguam ut vocabulis augustam ita densitate Troporum cum primis Augustam Idem London Printed in the Year 1654. To the Christian Reader SInce the Sacred Scripture abounds with Tropes and Figures of all sorts and is like a pleasant Garden bedeckt with flowers or a rich Garment beset with Pearles or a fruitfull field full of precious Treasures I conceived it might bee time well spent to dig into those Sacred Minerals for the better finding out of those Metaphors Metonymies Synecdoches c. which lye hid there for the bare reading of the Scriptures without searching into its heavenly mysteries and meaning is like the comming into a Treasury wherein wee see many costly things folded up and some ends appearing out but when they bee all uncovered then doth their glory more affect us for the present and leave in us a deep impression of their excellency Besides the ignorance of Rhetorick is one ground of many errours amongst us as will appear in the opening of the Tropes where you have not onely bare instances but many Texts cleared and expounded c. If it may any way bee serviceable to thee give God the glory and let the weak instrument have thy Prayers ANadiplôsis when a word that is used in the end of one sentence is repeated in the beginning of the next as Psal. 122.2 3. our feet shall stand in thy gates O Ierusalem Ierusalem is builded c. So v. 5. there are the thrones of judgement the thrones of c. Psa. 145.18 the Lord is nigh to al that cal upon him to al that call upon him in truth So Deut. 8.7 the Lord bringeth thee into a good Land a Land of brooks So Isaiah 30.9 Ieremy 2.13 and 12.11 Luke 7.31 32. Anaphora when the same word is repeated in the beginning of sentences as Psal. 29.3 to 10. the voice of the Lord is upon the waters the voice of the Lord c. So Psal. 27.1 and 118.2 3 4. and 124.1 2. and 148.1 2 3 4 and 1â—0 1 2 3 4 5. So Ier. 50.35 36 37. a sword is upon the Caldeans a sword is upon the lyars Ier. 51.21 22 23. Ezek. 27.12 15 16 17 18. Rom. 1.21 22 23. thou thou thou 2 Cor. 11.20 and 1 Cor. 1.20 Phil 4.8 Amos 1.3 6 9. Antimetabole is an inversion or change of words as 1 Cor. 11.8 Man is not of the woman but the woman of the man So 2 Cor. 12.14 children ought not to lay up for their parents but Parents for their children Antitheton is the illustration of a thing by its opposite as Isaiah 5.47 I looked for grapes and behold wild grapes for judgement and behold oppression we looked for light but behold obscurity for brightnesse but wee walke in darknesse Anthropopathia is a figure very frequent in Scripture as when it speaks of God after the manner of men and by bodily things sets forth his divine excellencies Thus passions as Joy Anger griefe c. are attributed to God Thus he is said to have eyes signifying his omniscience a hand signifying his power wings to shew his care and protection of his people nostrils noting his indignation c. Arâ—siópesis when out of an holy anger or vehemency wee cut off some word or part of a sentence which yet is understood as Psal. 6 3. but thou O Lord how long q. d. how long wilâ— thou delay to send me help and soccour So Luke 19.42 O if thou hadst known q d. how happy had it been for thee if thou hadst known So 1 Kâ—n 21.7 dost thou now governe the Kingdome of Israel Arise q.d. art not thou a King then mayest thou doe what pleaâ—eth thy selfe therefore arise speedily and bee doing Remember this was the counsell of a Iesabel So Psal 95.11 and Heb. 3 11. to whom I sware in my wrath if they enter into my rest q.d. they shall never enter into my rest if they come there let me not be God or let me not be true So Psal. 89 35. So 2 Cor. 12 6. I will say the truth â—ut now I forbeare So Hosea 8 1. Trumpet to mouth Heb q.d. â—et the trumpet to thy mouth as an Eagle Heb q.d. the enemy shall fly swifâ—ly as an Eagle Isaiah 1.13 I cannot bear your sinne Vehemen issimam indignationem repraesentat Apostropâ—e is the turning of a speech from one person to another many times abruptly Thus Psal. 2.9 the Prophet sets forth Gods judgements against the enemies of Christ then ver 10. he presently turnes his speech to the great ones Bee wise now therefore O yee Kings So Isaiah 1.2 the Prophet finding the people to be rebellious turns his speech to the inanimate creatures Heare O yee Heavens and harken O earth So Gen. 49.18 Iudg. 5.21 Psal. 109.21 Asyndeton or Dialyton hath no copulative as 1 Cor. 13.4 5 6. charity suffereth long charity envyeth not c. So 1 Thes. 5.16 to 22. Rom. 3.11 to 16. Psal 66.1 2 3 Rom. 1.29 2 Tim. 3.2 Catachrésis an improper kind of speech as Exod. 20.22 yee have seen that I have talked with you i ye have heard the Lord speak
So Exod. 23.19 thou shalt not seeth a Kid in her Mothers milk mother is not so proper a terme with us for a dumbe creature So Isaiah 64.1 O that thou wouldest â—end the Heavens and come downe Hee speaks of God after the manner of men if a man were in Heaven and should descend he having a body which is a grosse substance must needs divide and rend the Heavens but God being a most pure spirit passeth through all things with out any dviding or rending yet is there in these divine condescentions of speech a singular excellency the Lord in his goodnesse considering our weaknesse doth even stammer with us the better to instruct us Thus Teachers are said to have a voice Psal 6.8 and 39.12 the Lord hath heard the voice of my weeping Climax or gradation is frequent in Scripture when the succeeding clauses transcend each other as Mat. 7.7 8. Aske Seek Knock t is not a simple repetition but a gradation So Rom. 5.3 4 5. Tribulation worketh patience patitience experience and experience hope So Rom. 8.30 Whom he did predestinate them he also called whom he called them he justified and whom he justified them he glorified So Hos. 2. 21 22. I will heare the Heavens and they shall heare the earth c. So Rom. 10.14 15. How shall they call on him on whom they have not beleeved and how shall they beleeve in him of whom they have not heard and how shal they heare without a Preacher c. So Iam. 1.2 3 4. Temptations prove us probation brings forth patience and patience helpâ— on towards perfection So 2 Pet. 1.5 6 7. add to your faith vertue and to virtue knowledge and to knowledge temperance and to temperance patience c. So Iudges 5.30 A work of divers colours is excellent 2. A work of divers colours of the Needle is more 3. Wrought on both sides that 's most of all So 1 Cor. 11.3 The head of every man is Christ and the head of the woman is the man and the head of Christ is God So Iohn 1.1 2 3 4 5. Ellipsis the defect or wanting of a word as Exod 4.25 Zâ—pporah took a sharpe stone or knife is understood So Isaiah 1.13 I cannot iniquity i I cannot beare iniquity So Hos. 8.1 see before Aposioâ—ésis Enallage or Heteresis is 1. Of the Gender soâ—etime the Feminine Gender is put for the Masculine thus effeminate men are called women Isaiah 3.12 2. Of the person thus one person is oft put for another as the second for the third and the third for the first 3. Of the number thus the singular number is oft put for the plurall and so on the contrary Epanalepsis when the same word is put in the beginning and the ending of a sentence as Phil. 4.4 Rejoice in the Lord alwaies and againe I say Rejoice So Psal. 8.1 9. and 46.1 ult the same sentence is put in the beginning and ending of the Psalme So 1 Cor. 3.21 22. All things are yours whether things present or things to come All is yours So Rom. 15.4 whatsoever things were written aforetime were written for our learning So 1 Cor. 14.15 I will pray with the Spirit and with the Understanding also I will sing with the Spirit and with the Understanding also 2 Cor. 4.3 If our Gospell be hid to them that perish it is hid So it runs in the Originall Epanodos when the same word is repeated in the beginning and middle or in the middle end as Psal. 114.3 4 5 6. Ezek. 32.16 this is the lamentation where with they shall lament her the daughters of the Nations shall lament her they shall lament for her c. Iohn 8.47 He that is of God heareth Gods word yee therefore heare them not because yee are not of God Rom. 7.19 the good that I would I doe not but the evill that I would not that I do Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live I live by faith So 2 Cor. 2.10 15 16. Epanorikósis or correction is the reinforcement of the clause last uttered by the subsequent So Gal. 3.4 and 2.20 have ye suffered so many things in vain if it be yet in vaine So Luke 11.27 When the woman cryed blessed is the wombe that bare thee Christ converts he verse 8. yea rather blessed are they that heare the word of God and do it So 1 Kings 14.14 the Lord shall raise up a King who shall cut off the house of Ieroboam that day but what even now So Rom. 8.34 and 1 Cor. 15.10 I have laboured more abundantly then they all yet not I but the grace of God which was in me Epistrophe when there is the like ending in sentences as Psa. 136. per totum for his mercie endures for ever Ezek. 33.25 26. and shall yee possesse the Land yee stand upon your sword c. and shall yee possesse the Land So Ioel 2.26 27. and my people shall never be ashamed and yee shall eat in plenty c. and my people shall never be ashamed So Amos 4.6 8 9 10 11. yet have yee not returned to me saith the Lord c. So Haggai 2.8 9. and 1 Cor. 13.11 when I was a child I spake as a child I understood as a child I thought as a child So a Cor. 11.22 are they Hebrews so am I. Are they Israelites so am I. Epizeuxis when the same word is doubled by way of emphasis as Isaiah 40.1 comfort yee comfort yee my people Isaiah 51.12 I even I am he that comforts you Isaiah 38.19 the living the living he shall praise thee Mat. 23.37 O Ierusalem Ierusalem which killest the Prophets The name is doubled to expresse the great affection of the speaker So 2 Sa. 18.33 O my son Absalom my son my son c. Thus Deborah quickens her selfe Iudg. 5.12 awake awake Deborah c. So Isaiah 51.9 and Ezek. 21.9.27 I will overturne overturne overturn it i I will certainly overturn it And this is done sometimes by way of amplification as Psal. 145.18 the Lord is nigh to all that call upon him even to all that call upon him in truth So Psal. 68.13 the Kings of Armies do fly do fly fugiunt fugiuÌ„â— q.d. they fled amain â—o Ioel 3.14 multitudes multitudes i great multitudes 3. By way of transition as Hosea 2.21 I will heare the Heavens and the Heavens shall heare the Earth and the Earth shall heare the Corn c. Eâ—phenismus is a fair kind of speech as Gen. 4.1 Adam knew Eve See the like moâ—est expression Numb 31.17 Mat. 1.25 Luke 1.34 Thus Incest and Aduâ—â—ery is sometimes exprest by a modest terme of uncovering the nakednesse Levit. 18.6 and 20.11 17. Ezek. 22.10 Tâ—us to sanctify is put for to defile Dâ—ut 22.9 So an Harlot is called Kedesuh a holy woman Gen. 38.21 by a contrary meaning as being most unholy and uncleane Thus words sometimes have contrary significations