The Schools Guarded, Text – Index 1

The Schools Guarded · Text – Index 1

p. 151ANadiplôsis, 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, See more fully Glassius his Philologia, Edit. 3. p. 1423.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 p. 1521…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.

More …umano Deus in seri…turis ad homin…s loquitur. Aug. Asf…ctus …ibu…n…ur Den seem dum …s… ctus.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.

p. 153Ar…siópesis, Plena effectû… reticentia. Bucer. See Glossius. p. 1437.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 wil… 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 K…n 21.7. dost thou now governe the Kingdome of Israel—Arise. q.d. art not thou a King? then mayest thou doe what plea…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 **Si, apud Hebraeos …st nota jurantis, ut 1 Sam. 14▪45.1 Sam 14:45if 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—…ut now I forbeare. So **Ver…a abrupta ad sestinationem re… notan…m, & ad …rep…da…ionem m…dam. Pa…us.Hosea 8 1. Trumpet to mouth. Heb q.d. …et the trumpet to thy mouth, as an Eagle. Heb q.d. the enemy shall fly swif…ly, as an Eagle, Isaiah 1.13. I cannot bear your sinne. Vehemen issimam indignationem repraesentat.

Apostrop…e, is the turning of a speech p. 154from 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 Quasi sensu percepistis.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 …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 p. 155grosse 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; tis 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 p. 156heare without a Preacher, &c. So Iam. 1.2, 3, 4. Temptations prove us, probation brings forth patience, and patience help… 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. Z…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, Aposio…ésis.]

Enallage or Heteresis is, 1. Of the Gender, so…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 p. 157is 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 p. 158not, 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.Corre…tio, q.d. quid dico suscitabit? imo …am constitutus est, & in regno versatur. Iunius. Commiserationis ergô. 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 merciemercy 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, p. 159and 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.Commiserationis ergò, &c. 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 p. 160him in truth. So Psal. 68.13. the Kings of Armies do fly, do fly [fugiunt, fugiū … ] q.d. they fled amain. …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.

E…phenismus, is a fair kind of speech, as Gen. 4.1. Adam knew Eve. See the like mo…est expression, Numb. 31.17. Mat. 1.25. Luke 1.34. Thus Incest and Adu…ery is sometimes exprest by a modest terme of uncovering the nakednesse. Levit. 18.6. and 20.11, 17. Ezek. 22.10. T…us to sanctify, is put for to defile. D…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,See more Rule 23. as Barac signifies to blesse or curse. Chesed signifies piety or impiety, Levit. 20.17. but Psal. 106.1. it signifies goodnesse.

Exclamatio is that whereby we expresse our affection. It is sometimes used per modum optationis, when wee earnestly desire a thing, as 1 Chro. 11.17. Oh that one would give me of the water of p. 161the Well of Bethleem! Isaiah 64.1. O that thou would…t rend the Heavens, and come down! Psal. 84.1.

2. Per modum admirationis, by way of admiration, as Rom. 11.33. O the depth of the riches, both of the wisedome and knowledge of God!

3. Per modum objurgationis, by way of reproof, as Gal. 3.1. O foolish Galathians, who hath bewitched you? So Acts 7 51, 52.

4. Per modum Dolentis, by way of lamentation, Rom. 7.24. Oh wretched man that I am, &c.

Exegesis, it is usuall with the Scripture, having said a thing in one member of a sentence,H…c Schema Ecclesiastae frequenter usu… erit, quoties res poscit affectum n…si enim i…er…s quod docere vis, praetervolat oratio nec acule…s in animis audientium relinquit. Dress…r. to repeat the same againe, by way of explication or confirmation in the later part as Psal 6.8 9. and 33. 10. 2 Kings 20.3. Remember O Lord, how I have walked before thee, in truth; what's that? an… with a perfect heart, and have done that which is right in thy sight. So Isaiah 3.4, 9. and 14.13, 14. Iohn 1.3. Rom. 11.7 8. God hath given them the spirit of slumber, what's that? eyes that they should not see, and eares that they should not hear. So 2 Tim. 3.1. he tels us in generall, that p. 162the last dayes shall be perillous, then verse 2, 3, 4, 5. he tels what particular vices should raign, and make the times so perillous. Yea, such is the goodnesse of God to his people, that when the Scripture hath spoken any thing darkly, it useth oft times to join some plain thing to give light to it, as Isaiah 51.1. what is somewhat dark in that verse, is presently explained in the second. So Deut. 7.3. they must not match with Idolaters, why so? v…. 4 6. First, because by this meanes, they will draw you to worship their gods. 2. This will provoke God to anger. 3. You are an holy people, sequestred for Gods speciall service, &c. Thus oft, not alwaies, we have the sense at hand: yet sometimes wee must search and goe farther off to finde out the sense of some places, which wee read.

Hendyadys, when one thing is divided into two, as Mat. 4.16. in the region and shadow of death, for, the shady region of death. So Mat. 20.20. Worshipping and desiring (i) desiring by worshipping.

Hypallage, when the order of the words is changed, as Iob 17.4. thou hast p. 163hid their heart from understanding (i) thou hast hid understanding from their heart.Dominum praesepis (i) cognovit Dominum in praesepio se alentem. à Lap. So Isaiah 1.3. the Asse knowes his Masters crib, or, he knowes the Master who feeds him in his crib. So Heb. 3.13. through the deceitfulnesse of sin (i) by deceitfull sin.

Hysterologia, or Hysteron-Proteron, is a placing of that before,Crebrâ Hysterologiâ utitur Ieremia. which should be after, and somethings after, which should bee before. The Pen men of Scripture, doe not alwaies observe the just order of things, but the truth of the History; they set them down, in that order, in which they came to their minds, and not in that order, which they fell out in. Psal 7.14. he travelleth with iniquity, and hath conceived mischiefe. Here the birth is set before the conception. [See more in Rule 27]

Hyperbole, is two-fold. 1 **Vel Epitasis (…) intentio, cum verbi vires intenditur.Auxésis, when we increase the signification of a speech. So Gen. 29.31. Iacob is said to hate Leah, when he only neglected her, and loved her lesse. So Mat. 10.37. compared with Luke 14.26. and Iohn 12.25. We must not simply hate father, mother, life, &c. but comparatively, when they come in competition with p. 164Christ. So Pro. 13.24. he that spares the rod, hates his son (i) he doth not truly love him, that lets him goe astray to his own destruction, and so acts the part of one that hates him. Thus Gen. 13.16. Abrahams seed shall be as the dust of the earth, and starres of Heaven (i) his posterity shall be very many. So Psal. 51.7. whiter then snow. Lam. 4.7. whiter then milke, more ruddy then Rubies. So 2 Sam. 1.23. swifter then Eagles, stronger then Lyons. 2 Sam. 2.18. swift as a Roe. Isaiah 49.2. I have laboured in vaine yet not altogether in vain, though for little good. So Gen. 11.4. and 13.10. Isaiah 7.15, 25. Ioel. 3.18. the hils shall flow with milk, and the mountaines with wine. So Canaan was stiled a Land flowing with milk and honey, Numb. 13.27, 32, 33. Cities fenced up to Heaven, Deut. 9.1. So Psal. 107.26. they mount up to Heaven, and goe downe to the depths (i) they are sorely tossed up and downe. Gal. 4 15. ye would have plucked out your own eyes, and have given them me; 'tis a proverbial speech, q.d. you would have parted with your dearest things, to have done me good. Iohn 21.25. the whole world would p. 165not containe the books (i) they would be very many. Iohn 12.19. the whole world goeth after him (i) many follow him. Luke 18.1. Pray **Tô semper, idem est quod sedulò perseveranter, assiduè. à Lap.alwaies (i) bee constant and persevere in the duty. Mat. 6.3. Acts 2.5. Mat. 19.24. it's easier for a Camell to go through the eye of a needle. [See more, Rule 19.]

2. Me…ósis, Litote, Tapinósis; when lesse is spoken, and more is meant. Pro. 3.11. despise not the Lords correction (i) highly esteem it. Rom 2.4. despise not the riches of his goodnesse (i) prize it highly. Mal. 2.14. shee is thy companion (i) thy chiefest and choicest companion. Heb. 13.4. whoremongers and adulterers God will judge, (i) he will plague them here, and condemne them hereafter. Heb. 10.38. my soul shall take no pleasure in him (i) I greatly abhorre him. Psal. 105.15. Touch not mine anointed (i) hurt them not. 1 Sam. 24.14. whom dost thou pursue, a dead dog, a …ea? (i) a poor, weak, contemptible person. Mat. 7.23. depart from me, I know you not (i) I detest you, and will for ever punish you. Marke 3.29. shall never be forgiven (i) shall be eternally punished. Mat. 12.20. a bruised reed he p. 166will not break (i) he will cherish and preserve it. Psal. 5.4, 5. thou art a God that takest no pleasure in wickednesse (i) thou greatly hatest it. Iohn 11.11. Lazarus sleeps (i) is dead. Levit. 26.36. thou shalt fly at the shaking of a leaf. Rom. 4.19. not weak in faith (i) very strong in faith. Revel. 12.11. they loved not their lives unto the death (i) they exposed their lives to all danger, for the cause of Christ. 1 Cor. 10.5. with many of them, God was not well pleased (i) he was highly displeased. [See more, Rule 18.]

Insinuation, is a holy Rheroricall winding our selves into mens affections; sometimes by loving and sweet compellations, as Rom. 12.1. I beseech you brethren. Sometimes by appeal, as 1 Cor. 11.13. Iudge in your selves is it comely. Sometimes by Anticipation, as Acts 26.27. beleevest thou the Prophets?**Est in hâc Apostrophe acer stimulus quo pungit Agrip pam, ut creda… in Christum. à Lap. I know thou beleevest: he would even perswade him, that he beleeved, and verse 29. I would to God that not onelyonly thou, but that al that hear me this day, were both almost, and altogether such as I am, except these bonds; they yet knew not that bonds and suffering p. 167for Christ, was a great honour, and therefore hee puts in this exception.

Ironia, Ironicall, taunting speeches may lawfully bee used, as occasion serves.

1. God himself used them. Gen. 3.22. the man is become as one of us (i) as one of the Trinity,Voluit Adam nobis per esum pomi sieri similis, en quàm factus est dissimilis! voluit scire bonum & malum, en in quale ignorantiae barathrum corruit. à Lap. wherby God declares his great disdaine of their affectation of an impossible preheminence in being like to God. q. d. by his sin he is become most unlike to us. See how well Satan hath performed his promise to man, is not he become like one of us? and hath not hee gained a goodly measure of knowledge, both of good and evill? So Iudg. 10.14. Go, cry to the gods which yee have chosen. 'Tis an Ironicall upbraiding them for their Idolatry, which they found so comfortlesse, in their greatest need, their Idols being no way able to deliver them. So Isaiah 14.4 8, 9. God himselfe teacheth his people to de…ide the proud King of Babylon.

2. Christ used it, Mat. 26.45. sleep on. q.d. goe to now, sleep on, take your rest if yee can, behold a perillous time is at hand, wherein yee shall have little list or leisure to sleep.

p. 1683. Elijah used it to the Worshippers of Baal. 1 Kings 18.27. he mocks them, and bids them cry aloud to their drowsy or busie god, peradventure their Baal was asleep, or in a journy, &c. So Mica ah bids Ahab goe up and prosper (i) go up and perish, 1 Kings 22.15. So Io… [17.2.] taunts at his fal…e friends, in an ironicall expression: No doubt but yee are the people, and wisedome shall dye with you. q. d. in your owne conce…t, there are no men in the world but you. No doubt but reason hath left us, and is given wholly unto you; yea wisedome is so tyed to your persons, that her conservation and mine depends on yours. So Amos 4.4, 5. come to Bethel, and transgresse at Gilgal, Si sapis, metu mortis & divini judicu resiaena tuas voluptat…s, resiste tuis cupid…tatibus, amores va…s …uri si…a, ut jud…i qui concissi… earum usum. …ed v…u it abusum con…ruonired…las rationem. … Lap.multiply transgressions, &c. q. d. since by no meanes yee will bee reclaimed, but are desperately set on sin; goe on, and fill up the measure of your sin. Thus Solomon, without any breach of charity, or staine of holinesse, checks the young mans …olly, with an nony, Eccl. 11.9. Rejoyce O young man, &c. but know, &c. by an ironicall concession, he bids him … joyce and take his pleasure, &c. and then maries all wi…h a s…inging p. 169but, in the end. So Paul with an holy scoffe, derides the Corinthians, 1 Cor. 4.8, 10 yee are full, ye are rich, you reign as Kings, &c. we are fooles, ye are wise, &c. wee are nothing, you are all. &c. [ironica est concessio, exprimens Corinthiorum de seipsis corruptam opinionem. Aretius.]

A Sarcasme, which is a biting taunt, is neer to an Irony, but that it's somewhat more bitter, as Gen. 37.19. behold the Dreamer comes! Thus Michal spits out bitter reproaches against David, 2 Sam. 6.20. How glorious was the King to day? (i) how contemptible and inglorious? Thus Shimet reviled him, 2 Sam. 16.7. Thus the people taunt at Moses, Exod. 14.11. because there were no graves in Egypt, hast thou brought us to dye in the wildernesse? Thus the Jewes reviled Christ, Mat. 27.29, 42.In gestu magis quàm verbis ostenditur, fit que , cum naso suspenso quippiam fastidimus foreign enim est nasus. See Mr Leigh on the word foreign Luk. 4.23. they mocked him, saying, Haile King of the Jewes. Nah. 3.14.

Mycterismus, is a kinde of scoffe, neere to the former. Thus the Pharisees derided Christ, Luke 16.14. they did not simply contemne him, but they shewed their contempt of him by their p. 170gestures; they blow their noses at him, as the originall imports, [foreign, deridebant eum, vel sannis eum excipiebant. Beza.

Metalepsis, when there are many Tropes in one word, as Mat. 21.10. all the City was moved; the City put for Ierusalem, by a synecdoche generis, and Ierusalem put for its inhabitants, by a Meton. subj. So Mal. 4 2. wings put for beames, by a catachresticall Metaphor, and beams for comfort and refreshing, by a metaphor.

Mimesis, is an imitation of the words of others. Thus David useth the words of rebellious Rulers, Psal. 2.3. let us break their bonds asunder, &c. So Paul useth the words of the Epicures. 1 Cor. 15.3…. and the Prophet speaks in the language of the Prophane Jewes, who made a mocke at Gods word and threatnings.Irrident verbum Dei, habentque pro balbutie ineptâ. Musculus. Isaiah 28.13. Manda, remanda, expecta, reexpecta, Tsulazu, Kaw, lakau, Kau lakau, Micah 3.1….

Metaphors are frequent in Scripture, for our apprehension sake. Thus Christ is called a Rock, a Vine, a Lamb, a Lyon, a Shepheard, a Door, a Wav, an Husbandman. So man is called a shadow, p. 171a flower, grasse, a Woolfe, Beare, Dog, Isaiah 11.6. Thus we read of Metaphors from Leaven, Salt, Trees, Seed, Bread, &c. besides many hyperbolicall Metaphors, as Psal. 65.13. the fields sing. Hab. 2.11. the stone out of the wals shall cry. Lam. 1.4. the waies mourne. Gen. 4.10. thy brothers blood cryes. [Hee that would see more Scripture Metaphors, from seeing, hearing, smelling, touching, tasting, &c. let him peruse Peachams Rhetorick.

Metonymia, 1. Of the efficient cause, thus Moses is oft put for the writings of Moses. Luke 16.29, 31, and 24.27. Iohn 5.45, 46.N…x… caput sequitur & paena culpam individuā, uti lictor …eum, conitatur Thus sinne is put for the punishment of sin, Gen. 4.7. sin lyeth at the door (i) the punishment of sinne. So Numb. 32.23. your sinne will finde you out (i) the punishment of your sinne. Thus Iohn 7.39. the holy Ghost was not yet given (i) the miraculous and sanctifying gifts of the Holy Ghost, were not to fully given, as they were after Christs ascension. So Gal. 3.27. ye have put on Christ (i) ye are made partakers of his benefits. Psa. 128.2. lab…ur, put for the food gained by the labour of the hands.

p. 1722. A Metonymy of the Subject. Thus by a Sacramental Metonymy the Scripture oft gives to the Sacraments, the names of the things signified by them. Thus Circumcision is called the Covenant, Gen. 17.10. when 'twas onelyonly a Seale of the Covenant, and the Paschall Lambe is called the **Fuit s…gnum illius transitus. Met. sub.Passeover, Exod. 12.11. and Baptisme is called the Newbirth, Titus 3.5. and the bread Christs body, of which it is a signe, Mat. 26.26. So the cup is put for the wine in the cup, Luke 22.20. (i) vinum poculo contentum, continens pro re contentâ] Thus the earth is put for the men in the earth, Gen. 6.11. the earth was corrupt. So Ierusalem, Iudaea, Samaria, are put for their inhabitants. So the house for the people in the house. Luke 19.9. Salvation is come to thy house, Act. 26.31. Pr. 11.29.Hebraei per M… tonymiam, quâ continens pro contento ponitur, Deum vo…can… Scamaim (i) …oelum. à Lap. Thus Hel is put for the Devils in Hell & Heaven, for God who dwels in Heaven. Luke 15.18. I have sinned against Heaven (i) against God who dwels in Heaven. So Mat. 21.25. Thus the dayes are put for the men that live in those daies. Ephes. 5.16. and the nest, for the young ones in the nest. Deut. 32.11. as an Eagle stirreth up her p. 173nest (i) provokes her young ones to fly. So the heart is put for all in the heart, the will, affections, and the whole soule, because the soul keeps its chief residence there, though it be in the whole body, and every part of it. Ier. 17.9. the heart is deceitfull (i) the soule with all its faculties and affections. So Deut. 30.6. Psal. 4.4. commune with your heart (i) with your soule. Ier. 4.14. wash thy heart (i) thy whole soule.

Thus the gate is oft put for the Judges, who (among the Jews) sate in the gate, Mat. 16.18. 1 Sam. 4.18. and 9.18. Psal. 69.12. So the tongue is put for the speech. Pro. 10.20. the tongue of the just, is as choise silver. So Pro. 11.10. the City rejoyceth (i) the men in the City. So 2 Cor. 4.4. the end of this world (i) of the wicked who live in the world. So 1 Cor. 11.10. the woman hath power on her head (i) shee hath a vaile or cover, which is a signe of her husbands power & superiority over her.

3. A Metonymy of the adjunct, thus the Governour is oft put for his Army. Saul hath slaine his thousand. So Christ is put for his members. Mat. 25.35. I was hungry, and ye gave me meat (i) p. 174my faithfull members. So Acts 9.4, 5. I am Jesus whom thou persecutest (i) whose Disciples thou persecutest. Psal. 16.6. the lines are fallen (i) the portion divided to me, by cords o… lines. Isaiah 34.17. Psal. 78.55.

Thus the Abstract, is oft put for the Concrete.Iustitia est adjunctum hominis. Psal. 11.7. the righteous Lord loveth righteousnesse (i) righteous men. Iacob sware by the feare of his father Isaack, Gen. 31.53. (i) by the Lord, whom Isaack feared. So Ephes. 3.10. Col. 1.16. 1 Cor. 12.28. Helps, Governments, for Helpers, Governours. So circumcision, for the persons circumcised. Gal. 2.12. So Paul is called foreign, Acts 24.5.Sic scelus pro scelesto, & exi…iale vocant foreign (i) exitium, per Autonomasiam. à Lap. not onelyonly a pestilent fellow, but the very pestilence and plague it selfe. Pro. 11.1. false weights are an abomination (i) men that use false weights are abominable. So the belly is put for a Belly-god. Tit. 1.12. and wickednesse for wicked men, Gen. 19.15. [See more, Rule 36.]

Thus the signe is oft put for the thing signified, as, the Scepter for the Kingdome, Gen. 49.10. the sword for authority, it being a signe of it. Rom. 13.4. the keyes, for Ecclesiasticall▪ power. p. 175Mat. 16.19. Thus the Name is oft put for the thing it selfe, Rev. 3.4. thou hast a few names (i) men professing the truth. Pro. 18.10. the name of the Lord (i) the Lord himselfe. Phil. 2.10. Ephe. 5.20. Acts. 1.15.

Thus the time it selfe is put for the thing done in time. 1 Cor. 4.3. **q. d. I expect another day, beside mans day; now man carries all before him, he hath all the doings now, he may judge & censure as he pleaseth, it is but his day, and I regard it no….mans day (i) …ans judgement; save me from this houre (i) from this danger. Iohn 12.27. So Iob 32.7. dayes should speak (i) the aged who have seen many daies.

4. A Metonymy of the effect. 2 Kin. 4.10. death is in the pot (i) poyson or some deadly thing, which causeth death. So Mar. 9 17, 25. a dumb spirit (i) making men dumb. Rom. 8.6. to be carnally minded is death, (i) tendeth to death, or bringeth death. So Rom. 6. ult. and 7.7. is the Law sin? (i) is it the cause of sin? Heb. 11.39. they received not the promises (i) the fruit of the promises, for they had the promises, but the accomplishment was in the time of the Gospell. Iohn 3.19. this is the condemnation (i) a speciall cause of condemnation. Iohn 17.3. this is life eternall (i) 'tis the way to life eternall. Gen. 25.23. two Nations (i) the fathers of two Nations. p. 176Thus the Law is said to be pure, righteous, &c. Psal. 19.8, 9. because it makes men so.

5. A Metonymy of the matter. Gen. 3.19. dust thou art (i) thou art formed out of the dust. Psal. 105.18. he was laid in Iron (i) in setters. Psal. 115.4. their Idols are silver and gold (i) made of such metall.

Paranomasia, is a pleasant sound of words, as Psal. 21.7. In te confisi, nunquā confusi. So Isa. 5.7. in the Original, is an excellent Paranomasia. Mispal Mispach, Zadaca Zeaca. So Rom. 2.1. in quae al…um damnas, teipsum condemnas ▪ foreign. So in the Greek there is an exc…llent Paranomasy. 2 Cor. 4.8, 9. foreign, &c. haesitamus, at non prorsus haeremus. So Mat. 8.22. let the dead bury the dead. 2 Tim. 4.2. foreign. So 1 Tim. 3.16. Rom. 12.2. Mat. 16 18. and 24.7. Phil. 3.2.3.19. [See the Originall] 2 Cor. 6.10. as poor, yet making many rich, as having nothing, and yet possessing all things. So Bethel shall be Beth-aven▪ Amos 5.5. Psal. 25.16. Gna… ani, af…flictus ego &c. Hosea 4.18. a…abu hebu am…nt …ona.

p. 177Periphrasis, is the using many words for one thing. Thus Iohn 21.20 the Disciple whom Jesus loved (i) Iohn. The fruit of the vine (i) wine. To lay down this Tabernacle (i) to dye. The Doctor of the Gentiles (i) Paul. The Father of lying and murther (i) the Devill. So death is called the going the way of all the earth▪ because none can escape it: and Solomon cals it our long home, &c.

Pleonasmus, the most wise God condescending to our rude and weak capacity, oft useth sacred P…eonasmes, …or the better clearing of things to our understanding, and beating them into our dul apprehensions. So Deut. 13.4. those inculcations are not vaine, but serve to worke things the better upon our hard hearts. So Deut. 32.6. O foolish people and unwise. 1 Iohn 1.1. wee have seen with our eyes, &c. Iohn 1.3. and 6.33, 34, 35. Mat. 5.2, &c. Christ cals himself seven times there the bread of life. The Psalmes are full of such pleonasticall inculcations. The Scripture is o…t exegetical, what it speaks darkly in one place, it explains in another.

Polyptoton, is a variation of cases, as p. 178Rom. 11.36. of him, from him, to him, &c. Iohn 17.25. 2 Cor. 12.14 Luke 8.5.

Polysyndeton, when words and sentences are knit together, with many copulatives, as 1 Cor. 13.1, 2, 3. and though I have the gift of prophesie, and understand all mysteries, and all knowledge, &c. So Gal. 4.10. Ro. 8.38, 39.

Prolepsis, or Hypophora, is the prevention of an objection, as Pro. 3.9. Honour the Lord with thy riches. Ob. So I may beggar my selfe: he prevents this objection, so shall thy barnes be filled. So Mat. 6.33. first seek spirituals, above and before temporals. Ob. So I may impaire my wealth, health, &c. He prevents this, all these things shall be cast as an over-plus into the bargaine. So Iohn 11.2. [See more, Rule 27.]

Prosopopaeia, the faining of a person, as when wee bring in the inanimate creatures, speaking or hearing, &c. So 1 Kings 13.2. O Altar, Altar, thus saith the Lord: he speaks to the Altar, as if it were a person that heard him. Psal. 98.7.8. let the sea roare, and the floods clap their hands, and the hils rejoice. Rom. 8.19, 20, 21. The Apostle brings in the creature waiting, groaning, travelling. p. 179So Isaiah 35.1, 2. he attributes joy and singing to the wildernesse. See a most lively, rhetorical, prosopopeical description of the terrible Army of the Babylonians, Ioel 2.1.10 12. So Ioshua 24.27. this stone shall be a witnesse, for it hath heard all the words of the Lord. Isaiah 1.2. Heare O Heavens &c. Iudges 9.8. Iotham brings in the trees, speaking like men. The Olive will not leave his fatnesse, nor the Figtree his sweetnesse, nor the Vine his wine, to reigne over others;Stultitiae est, ab…ect … libertate, spresis piis Magistratibus, omnem potestatem impio, improbo, crudeli nebuloni committere. Wolphius in locum. but tis the bramble, that affects soveraignty and dominion, a base, scratching, worthlesse, fruitlesse shrub, good for nothing but to stop gaps, and keep out beasts, from spoyling the pleasant fields, and afterward to bee burnt. [Rhamnus exilis est, unde vix umbram jacit quae protegar, ac sub se delitescentes pungit & stimulat. à Lap.

Synecdoche generis, when a generall word comprehends the particular. Mar. 16.15. Goe preach the Gospell to every creature (i) to every rationall creature. Psal. 1.6. the Lord knowes the way of the righteous. viz. with a knowledge of favour and approbation. So Amos 8.14. they sweare by the sin p. 108of Samaria (i) by the Idol that is placed there (i) the golden Calves. Thus wickednesse is put for Idolatry, Zach. 5.8. and for Incest, Levit. 20.19. Thus the Philistine is put for Goliath, the Apostle for Paul, our Saviour for Christ. Mat. 11.18. Iohn came neither eating nor drinking. viz. after the common manner. Gen 31.21. Iacob fled over the River (i) Euphrates. Psal. 19.7. the Law of the Lord (i) the whole word of God. 1 Cor. 6.12. all things are lawfull (i) all adiaphorous things. Ier. 8.6. no man (i) very few.

Thus the whole is oft put for a part, as Mat. 3.5. all Iudaea went forth (i) a great part. So 1 Kings 10.24. all the earth went to heare the wisedome of Solomon. Mat. 4.23. he healed all diseases (i) all sorts of diseases presented to his cure. Luke 2.1. all the world was taxed (i) all the Provinces belonging to Augustus. 1 Tim. 2.3. who will have all men to be saved, &c. (i) all the Elect, of what Nation or Degree soever. Rom. 10.12 God is rich to all (i) to all that truly call upon him. Heb. 2.9. he tasted death for every man (i) for every sanctified man. ver. 10. All in Scripture, is p. 181oft taken distributively, for some of all sorts, not collectively for the whole masse of mankind. The ignorance of this distinction is the ground of many errors amongst us.

Thus the plurall number is put for the singular, as Mat. 27.44. the thieves (i) one of the thieves upbraided him.

2. Synecdoche speciei, when a particular implies the generall, Mat. 4.4. and **Per panem, …ntellige o…nia hujus vitae admi nicula, ut cibum, potum, vestimenta.6.11. bread (i) all kind of food. So Gen. 3.19. Thus peace is oft put for all temporall blessings. So a brother is put for a Kinsman, Mat. 12.47. thy brethren are without (i) thy kinsmen Caesar for the chiefe Magistrate. Mat. 22.21.

Thus a part is put for the whole, Rom. 13.1. let every soule (i) let every man be subject. So the roof is put for the house, Mat. 8 8. So Gen. 46.26. all the soules that came out of Egypt. Eze. 18. the soule that sinnes. So the body is put for the whole man. Rom. 12.1. Thus prayer is oft put synecdochically for the whole worship of God. Luke 18.20. two men went up to the Temple to pray (i) to worship God. So Rom 10.12, 13. Ioel 2.32. Acts 2.21. Gen. 4.26. and 12.8. first, because it is a speciall p. 182part of Gods worship, very pleasing to him. 2. Because prayer must accompany every Ordinance, Luke 18.12. I fast twice in the Sabbath (i) in the week.A potiori die hepdomas vocatur Sabbathum. à Lap. Thus oft the denomination is given from the better part; as Sion for all Ierusalem, and Ierusalem for all Iudah.

Thus the feare of the Lord is oft put for the worship of God. Pro. 14.26. Psal. 130.4. Deut. 6.13. Acts 10.35. Psal. 128.1 and 112.1.

Thus the hand is put for the whole man, Pro. 10.4. and the head for the whole man, Pro. 11.26. blessing shall be upon the head of, &c. Pro. 3.22. grace to thy neck (i) to thy whole man.

Thus the singular number is put for the plurall. Ier. 8.7. the stroke knows her time (i) the strokes. Numb. 6.24▪ 22. the Kenite (i) the Kenites shall be wasted. Iob 14.1. man (i) all men have but a short time.

Thus a certaine number is put for an uncertaine. Zach. 3.9. Christ is said to have seven eyes (i) many, to signifie his singular care over his Church. So Rev. 1.20. and 5.6. Deut. 28.7.25. …y seven wayes (i) many wayes. Psal. 12.6. p. 183Iob 5.19. Psal. 119.164. seven times a day. Pro. 24.16. the righteous falleth seven times a day (i) oft. Eccl. 11, 2, 9. Mat. 12.45. seven other spirits, &c. If any desire to see these Tropes and Figures more fully explained, let him peruse the learned, Glassius his Philologia, the second Part.

FINIS.

An Index of all the Figures contained in this Tract.

ANadiplósis.

Anaphora.

Antimetabole.

Antitheton.

Anthropopathia.

Aposispésis.

Apostrophe.

Asynde…on.

Catachrésis.

Climax.

Ellipsis.

Enallago.

Epanalepsis.

Epanados.

Epa…orrhósis.

Epistrophe.

Epizenxis.

Euphemismus.

Irsi…natio

Ironia.

Metalepsis.

Mimesis.

Metaphora.

Metonymia.

Mycterismus.

Paranomasia.

Periphrasis.

Pleonasmus.

Polyptoton.

Polysyndeton.

Prolepsis.

Prosopopeia.

Synecdoche.

IEroboamus ille impius Rex Apostatarum ab ecclesia & à regno Iuda▪ sicut corruperat religionem, sic everterat sebulas; quoniam seiebat ibi per fidos Prophetas conservari puritoatem doctrinae & religionis. Sed Elias & Elisaeus cum scirent, non posse religionem puram servari sine scholis, illas instanrârunt cumque impii reges vectigalia quae de bebantur sustentandis scholis transtulissent partim ad suos privatos usus & partim in adulatores & ventres: mul…i boni viri conserebant è suis facultatibus ad sustentationem studiosorum, qui modico contenti, fortiter veram doctrinam defenderunt adversus Sacerdotes

Baal. Zarich. in 4. Praecept l. 1. c. 19.