Necessity of Human Learning for a Gospel Preacher, Chapter 2
CHAP. II. Of the Ʋſefulneſs of Rhetoric.
SECT. I. Of Rhetoric in general.
RHetoric is uſeful for a Miniſter of the Goſpel,
I. To diſcover the Tropes, Figures and Elegancies, which are in the Original; which thoſe that are unlearned cannot diſcern nor unfold.
II. To deliver his minde in good words, in apt or congruous phraſes and expreſſions, yet without affectation or oſtentation (which Paul calls wiſdom of words, that make the croſs of Chriſt of none effect, 1 Cor. 1.17.) but to Gods glory, the Churches profit, and edification.
There are three grounds thereof,
1. Eloquence is a Gift of God, beſtowed upon many of his dear ſervants, as we may obſerve,
1. In the Prophets, and others in the Old Teſtament.
Aaron was a good Orator, I know (ſaith God of him to Moſes) that ſpeaking he can ſpeak] that is, well and eloquently. Ainſworth.Exod. 4.14. and he ſhall be to thee for a Mouth] or, thy ſpokeſman unto the people. God gave Moſes a ſpirit of Government, and Aaron a faculty of Speech. Job in his book far exceeds all the Poems of the Greeks, and Latines, Ornatu, See Rivet's Iſagoge ad Scripturam, cap. 28.gravitate, & majeſtate. So many excellencies of words and ſentences can ſcarce be found elſewhere. This is obſerved, that the Poetical parts of Scripture are written in a lofty and elegant Stile. Annot. in Job. 10.3.Job ſtretched all the veins of his wit in an eloquent way, to expreſs the greatneſs of his grief.
Solomon ſought out pleaſant, acceptable, delightful words, Eccleſ. 12.10. that might both pleaſe and profit, tickle the ear and take the heart.
Iſaiah was endowed with the Tongue of the Learned, Iſa. 50.4not only for ſpiritual Inſtruction, and ſeaſonable conſolation, but for apt and elegant elocution alſo. Some learned men, who have read Iſaiah and Cicero, and compared them together, gave Iſaiah the preeminence by far for Eloquence: a… the Noble and Learned Philip Mornay, De verit. Religionis cap. 26. teſtifies: that whoſoever reads them both will ſay, What is Cicero to Iſaiah?—Then ſpeaking of the Oration of Aeſchines, inveighing againſt Demoſthenes (which Tully ſo much admired) he appeals to thoſe that read both, what Eloquence, vehemency, or ſublimity is there in that, in reſpect of the words of Iſaiah, threatning the Jews, cap. 1, 2, 3, &c.—Hear, O heavens, and give car, O earth, &c.
See Franciſcus Picus Mirandula (a man well able to judge) in lib. 2. de ſtud. Philoſ. cap. 2. and Theodorus Bibliander of the Elegancy of Iſaiah, cap. 25. as cited by Rivet in his Iſagoge ad Scripturam, cap. 28. and Budaeus de Aſſe, lib. 5. fol. 292.
2. This may be obſerved in the Apoſtles, and others in the New Teſtament.
Paul was foreign, Acts 14.12.a Maſter of ſpeech. The Lycaonians called him Mercury, whom they feigned to be the Interpreter of the will of their Gods, becauſe Paul here appeared to be the chief ſpeaker. There is as good Rhetoric found in Paul's Epiſtles, as in any Heathen Orator whatſoever: and ſome account the Eloquence of Cicero and Demoſthenes but dull ſtuff to his Elegancies.
Beza in 2 Cor. 11.6. prefer'd Paul before Plato in grandiloquence, before Demoſthenes in foreign, before Ariſtotle and Galen in exact Method of Teaching.
Paul affected plainneſs in condeſcending to vulgar capacities, yet he could play the Orator excellently when he pleaſed; and did ſometimes, (which ſome have obſerved) as at Athens, Act. 17.22. and before King Agrippa, Act. 26.2. and in perſwading to unanimity, Phil. 2.1, 2. to unity, Eph. 4.1. to 7. to charity, 1 Cor. 13. in ſetting forth his ſufferings, 2 Cor. 11.23, &c.
Apollos was an Eloquent man, foreign vir dicendi peritus, Act. 18.24. and mighty in the Scriptures.
The Corinthians were enriched foreign, 1 Cor. 1.5. See Annot. in 1 Cor. 1.5.in all ſpeech (or utterance) that is, as ſome interpret it, not in affected ſtrains of Rhetoric, but in a gift of holy Eloquence (ſuch as Apollos is commended for) which is a piece of a Chriſtians riches.
3. This is alſo obſerved, that after the Apoſtles Times the Church had always eruditos & eloquentes Doctores, learned and eloquent Teachers, Problem. loc. 118. pag. 375.(as ſaith Aretius) ex Oratorum numero converſos. Cyprian was firſt a Rhetorician.
Great Encomiums are given of the Greek and Latine Fathers for their Eloquence. Clark's Lives.Hierom ſtiled Euſebius, Biſhop of Caeſarea, for his Eloquence, Romani eloquii Tubam, the Trumpet of Roman elocution.—He ſaith that Lactantius was quaſi ſluvius Tullianae Eloquentiae, He flowed with Eloquence, as Tully himſelf. It is ſaid of Gregory Nazianzen, that the true beauty of his ſoul did ſhine forth in his Eloquence, Rhetoric being both his companion, and ſervant. Chryſoſtome was a golden-mouth'd Preacher, Mellitiſsimus Chriſti Concionator. He was ſo admired for his Eloquence, as that the people ſaid, Satius eſſe ſolem non lucere, quam Chryſoſtomum non docere, We had better want the ſun, then the preaching of Chryſoſtom. Ambroſe had an Eloquent Tongue.
4. This is obſervable in Modern Divines. Some of which have excel'd herein, as Melanchthon, Calvin, and Viret, whoſe ſingular Eloquence, and skill to work upon the affections, Zanchy greatly admired.
2. Ground. Eloquence may be of good uſe for Perſwaſion (by ſoft and oily inſinuations) and for working upon the affections, and to ſet a Luſtre and an Edge on the Truthes and Meſſages of God. Lactantius ſaid, Magis creditur ornatae veritati, Truth the more decently it is trimmed, the more readily it is embraced. Good Matter, clothed with good Language, is ordinarily more acceptable and taking. Experience ſhews that Eloquence is an excellent inſtrument and aſſiſtant to the Truth, when rightly uſed; but when abuſed, it is potent and prevalent for the adverſe party. Eloquent Apollos was as effectual a Propugner of the Goſpel, as ever Tertullus the Orator was an Oppugner of the ſame.
Obſerve Gods bleſſing upon Eloquence or Elocution rightly uſed. Auguſtine confeſſeth that he was converted by the Eloquence of Ambroſe, Veniebant in animum meum cum verbis quae diligebam etiam res quas negligebam, Lib. 5 cap. 14.ſaith he in his Confeſſiions. Ambroſe his eloquent Tongue touched Auguſtine's heart with the knowledge and love of the Truth.
Peter Viretus (as the Writers of his Life relate) was ſo exceeding Eloquent, that he drew many to be his Hearers, who were no friends to Religion: and they were ſo chained to his lips, that they never thought the time long, wherein he preached, but always wiſhed his Sermons longer.
Mr. Acts and Mon.Fox reports of Mr. Rogers, and Mr. Bradford, Martyrs, that it was hard to ſay, whether there was more force of Eloquence and utterance in their Preaching, or Holineſs of life and converſation in them.
But when men abuſe Rhetoric, or uſe it for oſtentation, or vain-glory, not to woo ſouls to Chriſt, but to win credit to themſelves, then God often blaſts it; and it looſeth its luſtre, ſavor, vigor, and efficacy.
3. Ground of the Uſe of Rhetoric for a Miniſter is this, The holy Scriptures are full of Rhetoric, of Tropes, and Figures. Many paſſages in Scripture muſt be Tropically or figuratively underſtood: elſe Circumciſion muſt be really Gods Covenant, Gen. 17.13. and the Lamb muſt be the Lords Paſſover, Exod. 12.11. Bread and wine muſt be fleſh and blood, Matth. 26.26, 28. kine and ears (of corn) muſt be years, Gen. 41.26. Chriſt muſt be a door, Joh. 10.7. and a vine, Joh. 15.1. and the Prophets hair muſt be Jeruſalem, Ezek. 5.5. and the Image muſt be the Calf, Exod. 32.19.
The interpreting of improper or Tropical Expreſſions in a proper ſenſe hath (as Glaſsius well obſerves) occaſioned uncouth and abſurd Opinions: Praeſat. Rhetor. Sacr.as that of the Anthropomorphites, who attributed a real body and members to God: and many Jewiſh fables. Yea that deep-rooted perſwaſion the Diſciples had of Chriſts Temporal Reign grew from their underſtanding thoſe Prophecies of the kingdom of the Meſsiah according to the proper and genuine import of the words, in which the majeſty and greatneſs of it is ſet forth by Metaphors taken from the condition of earthly Kingdoms.
Hence it is that many Speeches of Chriſt were miſtaken, becauſe Metaphorical and improper: as when he bid his Diſciples take heed of the Leaven of the Phariſees and Sadduces, they underſtood him without a Metaphor, Matth. 16.6; but he corrects their miſtake ver. 11, 12, then they ſaw Leaven was to be taken in a borrowed ſenſe for Doctrine: ſo when he ſpake to the Jews about deſtroying the Temple, Joh. 2.19.20, meaning his body, ver. 21. and giving his fleſh to eat, Joh. 6.51, 52. to Nicodemus of being born again, Joh. 3.3, 4. to the woman of Samaria about living water, Joh. 4.11, 12, 14, 15. and ver. 32, 33, 34. and to his Diſciples concerning the Meat he had to eat: as alſo touching Lazarus his ſleeping, Joh. 11.11.
All theſe miſtook the intent of Chriſt, becauſe they underſtood him without a Trope, not attending to the ſecondary ſignification of his words.
Hereunto I may add the Teſtimony of Maſter Perkins upon Hebr. 11.12. pag. 93, 94. Rhetoric (ſaith he) is a good, warrantable and lawful Art; becauſe the Holy Ghoſt uſeth Rhetoric much in Scripture. Many of Pauls Epiſtles, of Chriſts own Sermons, and of the Prophets, eſpecially Iſaiah, have as much and as elegant Rhetoric in them, as any Writers in the World: and, beſide all other virtue, and divine Power in them, they do even for Figures, and Ornaments of Art, match any Orators, that have written in the Latine, or Greek.—Every approved Rule of Rhetoric may be illuſtrated out of the Scriptures—and that the Scriptures of the Old and New Teſtament are the Fountain of Chriſtian Eloquence, &c.—that they are filled with the moſt excellent Learning in all kinds: and you may finde in them as excellent Patteſns, and Preſidents of Eloquence, as are to be found in any Author in the World.—They that deny liberty to a Miniſter to uſe Eloquence in preaching the word, which the Holy Ghoſt uſed in penning of the Scripture, ☜they pull out of the hand of the Miniſter one of his weapons; and out of the wings of the Scripture one of her feathers.
But humane Eloquence muſt be prepared, as the Midianitiſh-women taken in war by the Iſraelites were to be purified, before they might marry them. See Deut. 21.11, 12, 13. it muſt be brought home to Divinity, and be pared and ſhaved with ſpiritual Wiſdom, and then it may lawfully and profitably be uſed:— for it is a Damoſel to Divinity, but not her Miſtreſs.
Budaeus ſaith, De Aſſe lib. 5. fol. 292.Ego quidem certe in ea ſum opinione, ut exiſtimem Tropos Oratorios multo ſublimiores, efficacioresque in ſacra lectione inveniri, quam in priſcorum Graecorum Latinorumve monumenta; poſſeque Oratoriam Phraſim fieri ea lectione multo locupletiorem. He thought that Oratory may be much improved, and enriched by reading of the Scripture, ſince it hath loftier Tropes, then any other writings.
Here it may not be amiſs to ſhew that the holy Scriptures afford inſtances of the moſt Tropes and Figures in Rhetoric.
SECT. II. Of Tropes.
FIrſt the Kinds, of them which are four: 1. A Metonymie, 2. Irony, 3. Metaphor, 4. Synecdoche.
Secondly, the Affections of them, which are four alſo:
1. Catachreſis, 2. Hyperbole, 3. Metalepſis, 4. Allegoria.
Firſt, Of the kinds of Tropes.
A Trope is an Elocution, whereby a word is changed from the proper or native Signification to another, for ornament ſake. Tropes are condimenta orationis.
I. Of a Metonymie, which is fourfold, ſcil:
1. of the Cauſe.
2. Effect.
3. Subject.
4. Adjunct.
Of the Cauſe and that either
1. of the efficient.
2. of the matter.
1. Inſtances of a Metonymie of the efficient, when the Author, or Inventor, is put for the thing effected:
As Anceſtors for their poſterity, as Japhet and Shem, Gen. 9.27. Jacob and Iſrael, Pſal. 135.4.
—Moſes, and the Prophets are put for their books and writings, Luk. 16.29, 31.
—The Spirit is put for a Revelation, or Doctrine, 1 Joh. 4.1. 1 Cor. 14.32.
—The Holy Ghoſt is put for the variety of Gifts in men for the edification of the Church, Joh. 7.39.
2. Of a Metonymy of the matter, when the name of the Matter is put for that which is made of it:—as Duſt for a Man, Gen. 3.19. and 18.27.
—And Seed for a Son, Gen. 4.25. 2 Sam. 7.12.
2. Of a Metonymy of the Effect, when the Efficient is ſignified by the Effect. Thus God is ſaid to be our Reward, Gen. 15.1. our Life, Deut. 30.20. Light, Pſal. 27.1. Strength, Pſal. 18.1. becauſe he is the Author, or Cauſe of theſe.
—The Devil is ſaid to be dumb, Luc. 11.14. and a ſpirit of infirmity, Luc. 13.11. becauſe he made dumb and infirm.
—Thus Faith is our Victory, 1 Joh. 5.4. i. e. the Means and inſtrument of it.
—Wine is ſaid to be a Mocker, and ſtrong drink is raging, Prov. 20.1. becauſe it makes men ſo.
—Thus Bread is put for Corn, the matter of it, Iſa. 28.28.
3. Of a Metonymy of the Subject, when the Name proper to it is brought to ſignifie the Adjunct of it.—Thus the Place is put for the Inhabitants, as Jeruſalem, Judea, and the Region about Jordan, Matth. 3.5.
—Heaven for God, who dwels in heaven, Pſal. 73.9. Matth. 21.25. Dan. 4.26.
—Houſe is put for children, or oſs-spring, Exod. 1.21. 2 Sam. 7.11.
—For family, Act. 10.2. Luc. 19.9.
—Sea is put for thoſe that coaſt or dwell by it, or trade upon it, Iſa. 60.5.
—Thus Princes, and Governors are put for their juriſdictions, Matth. 2.6. which place, thus underſtood, is beſt reconciled with Micah 5.2. for ſo the Princes, and the Thouſands of Judah come both to one.
—The Cup is put for the Wine, 1 Cor. 11.25. Continens pro contento.
—Power over the head is put for a Veil, the ſign of it, 1 Cor. 11.10.
4. Of a Metonymy of the Adjunct, when ſubjects are ſignified by the Names of their Adjuncts. Thus
—Adjuncts are put for their Objects: ſo God is ſaid to be our fear, dread, praiſe, conſidence, hope.
—Chriſt is called the deſire of all Nations, Hagg. 2.7.
—The Sign is put for the thing ſignified; as the anointing for the prieſthood, Numb. 18.8.
—Bread and wine for Chriſt's body and blood.
—To ſit is put for to teach, Matth. 23.2. and to rule, Pſal. 110.1. 2 Theſ. 2.4. that being the poſture of Teachers, Matth. 26.55. and of Judges, Judg. 5.10.
—To lift up the hand is put for
to ſwear, Gen. 14.22. Revel. 10.5, 6.
to pray, Pſal. 28.2. and 63.5.
—Thus the Scepter is put for the Kingdom, Gen. 49.10.
—The Sword for Magiſtracy, Rom. 13.4.
—The Keys for the power of the Church, Matth. 16, 18, 19.
—The Abſtract is put for the Concrete, as wickedneſs for the wicked, Job 5.16.
And righteouſneſs for righteous, 2 Pet. 3.13. The Names of Virtues, and Vices, are put for the perſons, to which they are adjoyned.
Paul was was called foreign Act. 24.5. a peſt, for a peſtilent fellow.
—Thus pride is put for the proud man, or city: as Babylon, Jer. 50.31. Behold I am againſt thee, O pride.
—Days denote Old men, Job 32.7.
—Thus Time is put for Things hapning or exiſting in it, 1 Chron. 29.30.—theTimes that went over David ſignified the various occurents, that fell out in his Time, See 2 Tim. 3.1, &c.
—And a day is put for ſome remarkable good, as Hoſ. 1.11. the day of Jezreel: or evil, as Job 18.20. the day of the wicked. Ezek. 21.29. and 22.14.
—Thus joy is put for Heaven, the place of it, Mat. 25.21, 23.
The ſecond Trope is an Irony, which is a Speech by Contraries; when it is ſharp, or biting, it is called a Sarcaſm.
This is uſed,
1. By God himſelf to Adam, Geneſ. 3.22. Behold, the Man is become as one of us, &c.—to Iſrael, Judg. 10.14. —go, and cry to the gods whom ye have ſerved; which was an Ironical upbraiding of them for their Idolatry. See the like in Jer. 22.23. Amos 4.4.
2. By Chriſt to the Phariſees, Mark 7.9.—full well ye reject the Commandments of God; he means, they did very ill in ſo doing:—and to his Diſciples, Matth. 26.45. Bexa.Sleep on, and take your reſt.
3. By good Men, as Elijah to the Worſhippers of Baal, 1 Kings 18.27. and Job to his ſelf-conceited Friends, Job 12.2. and 26.2, 3. Solomon to the young man, Eccleſ. 11.9. Paul to the Corinthians, 1 Cor. 4.8.
The third Trope is a Metaphor, when the like is ſignified by the like. It is a Similitude contracted to one word.
—So Eyes, Hands, Feet, Grief, Laughter, Repentance, and other Parts, Affections, Actions, and Adjuncts of the Creature, eſpecially of Men, are attributed to God by a kinde of Similitude.
—So God is called a Rock, Buckler, Horn, high Tower, Pſal. 18.2. a Sun, and a Shield, Pſal. 84.11. a fountain of water, Jer. 2.13. a conſuming fire, Heb. 12.29. a huſbandman, Joh. 15.1.
—So Chriſt is call'd a Shepherd, a Door, a Lyon, a Lamb, a Vine—a bright morning-Star, Rev. 22.16. a foundation-ſtone, Iſa. 28.16.
—So the Spirit, and the graces and operations of it are ſet forth by water, John 4.10 14. and 7.38, 39.
—and by ſire, Matth. 3.11.
—Yea, all the Myſteries of the Goſpel, and what ever is ſpiritual, is Metaphorically expreſſed in the holy Scripture; as Repentance, by waſhing, Iſai. 1.16. by circumciſing the foreskin of the heart, Jer. 4.4. Faith by eating Chriſt's fleſh, and drinking his blood, John 6.47, with 54. Pardon of ſin, by blotting it out, Iſai. 43.25. and by God's caſting it behinde his back, Iſa. 38.17.
See many Inſtances together in Mat. 16.18, 19. 2 Cor. 10.4. Eph. 6.14, to 17. Revel. 3.18.
—So the Church is called God's houſe, 1 Tim. 3.15. God's Husbandry, 1 Cor. 3.9. the righteous are called Wheat, Mat. 3.12. Jewels, Mal. 3.17. Sheep, Joh. 10.
—The wicked are called Dogs, Swine.
—Seducers are called Wolves.
—The Devil a Serpent, a Lion.
—The Scripture ſometimes gives the parts and properties of Men to other things, and ſo repreſents them as perſons; as hands to the Spider, Prov. 30.28. mourning and weeping to the Ground, Job 31.38. Joel 1.10.
—Thus blood is ſaid to cry, Geneſ. 4.10. the paſtures to ſhout and ſing, Pſal. 65.13.
—the trees to clap their hands, Iſai. 55.12.
—the waters to ſee and be afraid, Pſ. 77.16
Add Pſal. 19.1, to 6. Iſai. 59.14.
The fourth Trope is a Synecdoche, which is fourfold: Of the
1. Genus.
2. Species.
3. Whole.
4. Part.
1. A Synecdoche of the Genus, when the Genus is put for the Species, or a General for a Particular. So the living, Gen. 3.20. and all fleſh, Luke 3.6. Rom. 3.20. and every creature is put for all men, Mark 16.15. Col. 1.23.
—Thus a common Name is uſed foreign for a proper; as the ſeed of the woman, and the Son of man, for Chriſt. A Prophet for Moſes, Hoſ. 12.13. — the river for Euphrates, Gen. 31.21. Joſh. 24.2, 3.
2. A Synecdoche of the Species, when the Species is put for the Genus, or a Particular for the General.
—So the Greeks are put ſometimes for all the Gentiles, in oppoſition to the Jews, Rom. 1.16. and 2.9.
—Bread for all kinde of food, Gen. 3.19.
—Peace is put for all good things, Temporal, Pſ. 122.6, 7. and Spiritual, John 14.27. Rom. 1.7.
—The waſhing one anothers feet, for the whole exerciſe of love and humility, John 13.14.
—Removing of mountains, for performing any thing difficult, and ſeemingly impoſsible, Mat. 17.20.
3. A Synecdoche of the whole, when that is put for a part. Thus the World is put for the Roman Empire, Luke 2, 1. or for the Land of Canaan, as ſome underſtand Rom. 4.13. —for the Gentiles, in oppoſition to the Jews, Rom. 11.11, 12. 1 John 2.2.
—All in Scripture is often taken for ſome of all ſorts, diſtributively; not collectively, for all of every ſort. 1 Tim. 2.4. Thus God will have all men to be ſaved.
—So Gen. 7.14. Mat. 4.23. Luk. 11.42.
—Thus the plural Number is uſed for the ſingular, as ſons for one ſon, Gen. 46.23. daughters for one daughter, verſ. 7. that was Dinah, verſ. 15.
—Thieves for one of them, Mat. 27.44. with Luke 23.39, 43.
—The Prophets (Acts 13.43.) for one of them, ſcil. Habakkuk, chap. 1.5.
4. A Synecdoche of the Part, when a part is put for the whole; as ſoul (Gen. 46.26, 27. Rom. 13.1.) for the whole man. So is the body, Rom. 12.1. and the blood, Mat. 27.4. and the heads, Prov. 11.26. The roof is put for the houſe, Mat. 8.8.
—Gates for a City, Gen. 22.17.
—The ſingular Number is put for the plural, as Man for Men, Job 14.1. and beaſt for beaſts, Eccleſ. 3.21.
—Thus a certain number is put for an uncertain, that is the uſual Phraſe of Scripture; as Job 5.19. in ſix troubles, yea, in ſeven, i.e. in many. Amos 1.3. Prov. 24.16. 1 Sam. 2.5. Jer. 15.9. Eccleſ. 11.2. Revel. 4.5. Zech. 3.9.
So much of the kinds of Tropes.
Secondly, The Affections of Tropes follow, which are four.
I. A Catachreſis, which is a harſher or more ſtrained manner of ſpeech, that ſeems to come in vi, non precariò.
—Thus wings are put for beams, Mal. 4.2.
—So the Prieſts are ſaid to prophane the Sabbath, Mat. 12.5.
—The Iſraelites ſavour to ſtink in the eyes of Pharaoh, Exod. 5.21.
—Thus the people are ſaid to ſee the thundring as the noiſe of the trumpet, Exod. 20.18. and John to ſee the voice that ſpake with him, Rev. 1.12.
II. An Hyperbole, which is the boldneſs of a Trope coming into one extreme, either by Amplification or Extenuation.
1. By way of Amplification, when our ſpeech increaſeth the thing, or is above it, which is called Auxeſis.
—Thus Abraham's ſeed are ſaid to be like the duſt of the earth, Gen. 13.16. and the ſtars of Heaven for number, c. 15.5.
—Jacob is ſaid to hate Leah, that is, to love her leſs then he did Rachel, Gen. 29.30, 31. Luke 4.16. with Mat. 10.37.
—Saul and Jonathan are ſaid to be ſwifter then Eagles, and ſtronger then Lyons, 2 Sam. 1.23.
—Thus it is ſaid, that in Solomon's days ſilver was as ſtones, 1 King. 10.21, 27.
—That the world it ſelf could not contain the books, if all was written, which Jeſus did, Joh. 21.25.
—That David made his bed to ſwim, Pſal. 6.6.—That Job waſhed his ſteps in butter, and the rock poured him out rivers of oil, chap. 29.6. See the like in Deut. 32.13. Gen. 49.11. Judg. 5.5.
—That our light affliction, &c. works for us foreign, an exceeding exceſſive eternal weight of glory. But, as one ſaith, Nec Chriſtus, nec coelum patitur Hyperbolen. Here it is hard to Hyperbolize.
2. By way of Extenuation, when our ſpeech leſſens the thing, or is beneath it, which is called Meioſis or Tapinoſis. So David calls himſelf a dead dog, a ſlea, 1 Sam. 24.14. —a weak deſpicable perſon. So did Mephiboſheth, 2 Sam. 9.8.
—God takes no pleaſure in wickedneſs, Pſal. 5.4. i. e. he abhors and abominates it. —Lazarus ſleeps, he means, is dead, John 11.11.
—God chooſeth things that are not, 1 Cor. 1.28. i.e. that are of ſmall eſteem, or of no account.
III. Affection of a Trope is Metalepſis, that is, the multiplication of a Trope in one word, Pſal. 85.1. Thou haſt been favourable unto thy land—the land is put for Judea, by a Synecdoche of the Genus, and for its inhabitants by a Metonymie of the Subject.
—So Gen. 3.15. the ſeed of the woman is by a Metonymie of the Matter, put for her off-ſpring, and by a Synecdoche of the Genus for Chriſt.
IV. Affection of a Trope is an Allegory, that is the continuation of a Trope, when more Tropes of the ſame kind are put in a ſentence, as in Ezek. 16.3, &c. Eccleſ. 12.2, to 7. Here is a contexture of Tropes, Prov. 5.15, 16, 17. 1 Cor. 3.6, to 16. Eph. 6.11. Rom. 11.16.
—The whole book of the Canticles is Allegorical.
—Hither Proverbs are referred, and Parables (by ſome) and Alluſions to other paſſages in Scripture, as in 2 Cor. 3.13, &c. Gal. 4.22, &c. 1 Cor. 5.7, 8.
But theſe places (as alſo Eph. 5.31, 32.) are accounted Allegories in another acception, (ſcil. as the word is oppoſed to the literal ſenſe of Scripture, (whether proper or tropical) i. e. the repreſentation of the myſtical ſenſe of ſome things related in the Scripture, which had a true literal meaning beſides.
So much of Tropes.
SECT. III. Of Figures.
SEcondly, Figures follow, which are appendant either to Words, or, Sentences.
I. Inſtances of Figures appendant to Words, which are eleven.
Firſt figure, Epizeuxis, which is a continued repetition of the ſame word in a ſentence, to expreſs
1. An Emphaſis, as I, even I am he, &c. Iſa. 43.25.—The living, the living, Iſa. 38.19.
2. Or Affection, as my father, my father, 2 King. 13.14.—O my ſon Abſalom, my ſon, my ſon, 2 Sam. 18.33. O Jeruſalem, Jeruſalem, Mat. 23.37.
3. Or Certainty, Rev. 18.2. Babylon the great is faln, is faln.—Gen. 2.17. dying you ſhall die, that is, ſurely die.
4 Or Greatneſs in any kind, as multitudes, multitudes in the valley of deciſion, Joel. 3.14. that is, very great multitudes. —Pſal. 68.12. kings of armies did flee, did flee, that is, faſt, or apace.
5. Or an Inculcation of the ſame thing, as Iſa. 28.10. precept muſt be upon precept, line upon line.
The ſecond figure, Anadiploſis, when the ſame word that is uſed in the end of a foregoing ſentence, is repeated in the beginning of the following, as Pſal. 121.1, 2. from whence cometh my help, my help cometh from the Lord, Rom. 8.16, 17. Luke 7.31, 32.
The third figure, Climax, or Gradation, that is, a continuation of an Anadiploſis in divers degrees. When the ſucceeding words aſcend higher, or exceed, or tranſcend each other, it is as it were a going up by ſteps: as Rom. 5.3, 4, 5. Tribulation worketh patience, and patience experience, &c. So chap. 10.14, 15. How ſhall they call on him, in whom they have not believed, &c. —So chap. 8.30. Whom he did predeſtinate, them he alſo called, &c. So Joh. 1.1, 4, 5.
The fourth figure, Anaphora, when the ſame word is iterated in the beginning of ſentences, as Deut. 28.3, to 7. —bleſſed ſhalt thou be, &c. ver. 16, to 20. —Curſed ſhalt thou be, &c. Mat. 5.3, to 12. and 23.13, to 17. Wo to you, Scribes, Phariſees, Hypocrites. Pſal. 148.1, 2, 3, 4.
The fifth figure, Epiſtrophe, when a like ſound is repeated in the cloſe of ſentences, or they end alike, 2 Cor. 11.22, 23. —ſo am I. Pſal. 136. throughout, his mercy endureth for ever. Amos 4.8, 9, 10, 11.
The ſixth figure, Symploce, or Complexion, when the like ſound is repeated both in the beginning and end of divers ſentences, as Pſal. 136.1, to 8. 1 Cor. 11.4, 5, 6. and ver. 14, 15.
The ſeventh figure, Epanalepſis, when the ſame word is uſed in the beginning and ending of a ſentence, as Eccleſ. 1.2. vanity of vanities, all is vanity. Phil. 4.4. Rejoyce in the Lord alway, and again I ſay, rejoyce.
The eighth figure, Epanodos, when words of one ſentence are repeated with the order inverted in the next, as Mar. 2.27. The Sabbath was made for man, not man for the Sabbath. Iſa. 5.20. John 8.47.
The ninth figure, Paronomaſia, when a word by a change of ſome letter or ſyllable, is changed in ſignification alſo. This is a pleaſant ſound of words.—Iſa. 5.7. he looked for foreign judgement, but behold foreign accumulation, ſcil. of ſin; and for foreign righteouſneſs, but behold foreign a cry.
— Jer. 48.43. foreign Fear and the pit, and the ſnare ſhall be upon them.
— Rom. 12.3. foreign.—Rom. 1.29. foreign — foreign and Verſe 31. foreign —So Rom. 2.1. foreign. So 2 Tim. 4.2. foreign.
The tenth figure, Polyptoton, when words of the ſame Original are conſonant among themſelves in divers Caſes. This Figure is a variation of Caſes, as Rom. 4.18. who Againſt hope believed in hope.
—Rom. 11.36. of him, through him, and to him are all things 2 Cor. 10.12. and 12.14. Hither may ſome Hebraiſms be referred, as A ſong of ſongs, Vanity of vanities.
The eleventh figure, Antanaclaſis, or a repetition of the ſame word in a different Signification. So Matth. 8.22. Let the dead bury the dead. So Joh. 1.10. the world was made by him, and the world knew him not.
—Joh. 2.23. many believed (foreign) in his Name, but Jeſus did not commit himſelf (foreign) to them ver. 24.
—Rom. 9.6. They are not all Iſrael, which are of Iſrael.
—See Mat. 26.29. 2 Cor. 5.21. 1 Tim. 6.5, 6.
II. Inſtances of Figures appendant to a Sentence which are eleven.
Firſt, Exclamation, is to ſignifie the greatneſs of the thing, or to expreſs our affections, or to excite and move affections in others; by an adverb of exclaming, expreſſed, or underſtood—and that by way
1. Of Complaint, or Lamentation, as Job 6.2. Oh! that my grief was throughly weighed—Lament. 1.12.—Rom. 7.24. Oh wretched man that I am, &c.
2. Of requeſt, or wiſhing, Jer. 9.1. Oh! that my head were waters, &c.
—Gen. 17.18. Oh! that Iſhmael might live before thee—Deut. 5.29. and 32.29. Pſal. 55.6. Oh! that I had wings like a dove.
3. Of admiration Pſal. 31.19. Oh! how great is thy goodneſs, &c.
Rom. 11.33. Oh! the depth of the riches, &c.
4. Of reprehenſion, Gal. 3.1. Oh fooliſh Galatians! who hath betwitched you, &c. Matth. 17.17. O faithleſs and perverſe generation, &c. and 8.26. O ye of little faith, why are ye fearful—Deut. 32.6.
5. Of indignation and commnation, Matth. 23.13, 14, 15, Wo to you Scribes, Phariſees, Hypocrites.
6. Of commiſeration, Jer. 4.19. Mys bowels, my bowels, I am pained at my very heart.
7. Of obteſtation, as 1 Theſ. 2.10. ye… are witneſſes, and God alſo, &c. Rom. 1.9. God is my witneſs.—1 Tim. 5.21.
The ſecond figure, Epiphonema, which is uſually added to what was declared, or proved before; for confirmation, or brief comprehenſion, or admiration, or conſequence, or application thereof.
Piſcator conceives that in 2 Tim. 2.11. to be an Epiphonema. It is a faithful ſaying,—and that in 1 Tim. 1.15.—that in Eccleſ. 12.15, 16. ſeems to be a remarkable Epiphonema.
The third figure, Epanorthoſis, or Correction, when ſomething is recalled that was ſpoken before, as John 16.32. ye ſhallleave me alone, and yet I am not alone, &c. —1 Cor. 7.10. I command, yet not I, but the Lord: and chap. 15.10.—I labored more abundantly, &c. yet not I, but the Grace of God in me—Gal. 2.20. Thus, I live, yet not I, but Chriſt liveth in me. So Gal. 1.6, 7. and 3.4. and 4.9.
The fourth figure, Apoſiopeſis, or Reticentia, when part of a Sentence begun is kept in, or concealed, which yet may be underſtood, as Luk. 19.42. If thou hadſt known even thou in this thy day, &c. So Gen. 3.22. Such imperfect ſpeeches are cauſed ſometime by perturbation of minde, as Pſal. 90.13.—return, O Lord, how long? ſcil. wilt thou afflict? or defer to help us, Pſal. 6.3.
This is frequent in Oaths, where the Imprecation is oft omitted, or for the moſt part concealed, Pſal. 89.36. If I lye unto David, what then? then I will ceaſe to be God.—or ſomthing of that Nature is to be underſtood.
—So Hebr. 3.11.
See 1 Sam. 14.44.
The fifth figure, Apoſtrophe, when a Speech is turned to another perſon, as that of Paul to the Gentiles, Rom. 11.13, 17, ſee Piſcator; and to the Jews, Rom. 2.17.
—And of Moſes to things inanimate, as Heaven and Earth, Deut. 30.19. and 32.1. So Iſaiah begins his Propheſie againſt obſtinate Iſrael, Iſai. 1.2. Hoſea 13.14. —O death, I will be thy plagues, Judg. 5.21. —1 Kings 13.2.
The ſixth figure, Proſopopaeia, which is the ſiction of a perſon introduced, as ſpeaking in our Speech—ſo in Rom. 10.6, 7, 8. Doth the righteouſneſs, which is of faith, &c. See Piſcator in locum.
Jotham in his parable Judg. 9.8, &c. brings in the Trees ſpeaking like men, ver. 15. ſo Iſai. 14.8, 9, 10.
The ſeventh figure, Aporia (Addubitatio) that is a deliberation with ones ſelf, Pſa. 139.7, to 12. Luk. 7.31. Luk. 16.3, 4. Hoſ. 11.8, 9.
The eighth figure, foreign, Anacaenoſis (Communication) that is deliberation with others. Rom. 8.31. Gal. 4.21. Jam. 4.1.
The ninth figure, Occupatio, which is, to prevent a Queſtion, or Objection, that we conceive might be made by another, and anſwer it.
The Objection, or Queſtion is ſometimes expreſſed, ſometimes implied. So Rom. 11.1. I ſay, hath God caſt off his people? This ſome might take occaſion to object from the laſt Verſe of the former Chapter—To which he anſwers, God forbid, &c. See alſo Verſe 7, 19, 20.
—So Rom. 14.22. Haſt thou faith? have it to thy ſelf before God. Here is an Objection underſtood, which ſome might have made. I have Faith, i. e. I believe all Meats lawful to a Chriſtian, and ſo may eat any.
This Figure often occurs in the Epiſtle to the Romans. See chap. 2.13, 14, 25. chap. 3.1, 3, 31. and chap. 4.2. and chap. 6.1, 2, 15.
The tenth figure, Epitrope, or Permiſſion, when the doing of a fact is pardoned, at leaſt ſeemingly,—which is often Ironical. Judg. 10.18. 1 Cor. 15.32. Rev. 22.11.
The eleventh figure, Synchoreſis (or Conceſsio) when ſome ſaying or Argument is pardoned, 2 Cor. 4.8. and cap. 12.16, 17.
There are other Figures alſo, which Rhetoricians call Figurae ſecundariae, which I will paſs over, and mention onelyonly two, ſcil. Antitheſis, when Oppoſites anſwer one another in a Speech, as 2 Cor. 6.8, 9, 10.—as unknown, yet well known—as dying, and behold we live, &c. chap. 4.17. Rom. 8.13. Phil. 3.7.
Oxymoron, which is an elegant Conjunction of contraries, Acts 5.41—They had the honor to ſuffer reproach—1 Tim. 5.6. ſhe is dead while ſhe liveth.
He that deſires to ſee more Inſtances of the ſeveral Tropes and Figures, may conſult Glaſsius in that elaborate piece, which he calls Rhetorica ſacra.