The Court of the Gentiles, Discourse · Part 1 · Book 3 · Chapter 10
CHAP. X. Pagan Rhetorick and Oratorie from Jewiſh.
Longinus's imitation of Moſes. Symbolick Rhetorick from ſacred Symbols. Plato's rules of Rhetorick no where to be found ſo perfectly as in Scripture. Orators muſt 1. aim at Truth, 2. at Virtue. 3. They muſt be virtuous. 4. Their Orations must be harmonious, and uniforme. 5. Pathetick. 6. Maſculine, not flattering. 7. Examples neceſſarie. 8. Repetitions. Ariſtotle's rules, that an Oration be 1 harmonious, 2 proper, 3 clear, 4 weighty, 5 natural, 6 Majeſtick &c.
§. 1. Sacred Rhetorick the Idea of Profane.THe laſt piece of Philologie, I ſhall mention, is Rhetorick, or Oratorie; which Ariſtotle, in Sophiſta, tels us, was firſt invented by Empedocles: but if we conſider Rhetorick in its original, native puritie, and perfection, we need no way doubt, it was firſt ſeated in the Scripture; whence, as we may conjecture, the ancient Heathens borrowed much of their skill therein. And indeed, ſuch is the incomparable Majeſtie of the Scripture ſtile and Phraſeologie, joined with ſo great puritie and ſimplicitie, as that all human Eloquence, or Oratorie muſt be neceſſarily confeſſed to come ſhort thereof. Longinus's imitation of Moſes.Yea Longinus, a man otherwiſe very averſe from, and abhorring of the Chriſtian Religion, was ſo far affected herewith, as that in his book foreign, of ſublimitie of ſpeech, he greatly affects an imitation of Moſes, as the beſt pattern of Oratorie. So Camero, fol. 345. tels us, that Longinus, in his book foreign, has taken the pattern foreign, of the ſublimitie of ſpeech, from none ſo much, as from Moſes's writings &c. And indeed what Pagan Orator ever was there, that had ſo much of ſublimitie, mixed with ſuch a native ſimplicitie, as Job, and Eſaiah? who ever ſpake or writ with ſuch a foreign or affectionate Poetick ſtrain, as David, and Jeremiah &c?
§. 2. Pagan Rhetorick its cognation with, and derivation from Scripture Rhetorick.But to come to a more cloſe and particular Demonſtration, that the Majeſtie of Scripture ſtile was the original Idea and exemplar of that ſublimitie of ſpeech or Rhetorick, in uſe amongſt the Heathens, we may conjecture from the conſideration of thoſe particular Canons, which are given by Pagan Rhetoricians, or obſerved in their choiceſt pieces of Oratorie; but no where to be found, in ſuch a degree of perfection, as in the ſacred Scriptures.
Pagan Symbolick Images of Truth from ſacred.1. The moſt ancient piece of Rhetorick or Oratorie, commended and practiſed by Heathen Maſters of Speech, conſiſted in the right framing and application of Metaphors, Allegories, and other Symbolick Images, ſenſible Formes or ſimilitudes, whereby the Ancients were wont to paint forth, or give lively colors to their more choice and hidden Notions, and Things. And the great Canon, on which they founded this artificial mode of expreſſing things, was this, foreign, Senſible formes are but imitates of Intelligibles. This kind of metaphorick Elegance of Speech began firſt in the Oriental parts, and was conveyed thence by Pythagoras and Plato, with others, into Greece; as he that is verſed in Pythagoras's Symbols, and Plato's Allegories, will eaſily grant, they abounded much in this kind of Eloquence. The advantages of Symbolick Rhetorick.Thus Serranus, in his Preface to Plato, obſerves well, that it was the mode of the Ancients, to repreſent Truth foreign, by certain Symbols, or ſenſible Formes. That Plato followed this mode, is not to be doubted. Neither indeed is this method of teaching without its Reaſons. For foreign, or the lively repreſentation of things by ſuch ſenſible Images, is mighty efficacious for the ſtriking and affecting mens minds, which are much moved hereby. For when Truth is clouded with much obſcuritie, we aſcend unto it more ſafely, and more compendiouſly, by theſe ſenſible Gradations: and ſhe, lying hid in theſe ſhadows, penetrates mens minds more powerfully. Neither is there wanting to this ſtudie and indagation Delight, which is the Miſtreſſe of Diſquiſition. Moreover, this deſignation of things, by their proper Notes, does much relieve the Memorie: for by exciting the mind by Novitie, Admiration, and an opinion of Beautie, it does fix the things themſelves more firmely in the mind. All which Plato hath mentioned, not from himſelf, or from human Reaſon, but from a more happy Doctrine, namely from that of Moſes, and of the Prophets. Thus Serranus. By which it appears, that Plato, and the reſt of thoſe great Maſters of Speech, received this their Symbolick mode of Diſcourſe, from the ſacred fountain of the Jewiſh Church. Ariſtotle alſo, in his Rhetor. pag. 208. commends the uſe of Metaphors rightly applied in Rhetorick. His words are foreign, we ought to metaphorize from things proper, and not manifeſt. Though he diſliked the luxuriant Metaphors and Allegories of Plato, yet he does commend the right uſe of Metaphors. That the Jewiſh Church was the fountain of all theſe Symbolick Elements, and ſenſible Images, ſo much in uſe amongſt the ancient Rhetoricians, (as well as Philoſophers,) we ſhall prove at large hereafter in Pythagoras's Philoſophie: at preſent ſee Diodati on Gal. 4.3.
§. 2. Plato's rules for Rhetorick.There are other properties of perſuaſive Eloquence, or Oratorie, which are to be found no where in ſo perfect a degree as in Scripture. I ſhall begin with ſuch as are mentioned by Plato, who ſeems moſt accurately skilled both in the Theorie and Praxis of Oratorie, or perſuaſive Speech. Plato in his Phaedrus, fol. 267. gives us theſe parts of of an Oration: foreign &c. Proeme, Narration, Teſtimonies, ſenſible Demonſtrations, probable Conjectures, probation by Autoritie, and Confirmation thereof; Confutation, and Refutation, as in Accuſation, and Apologie; Adumbration, Commendation, Vituperation, Gemination of words; famous Sentences, Similitudes, with Concluſion, &c. I ſhall not inſiſt upon all theſe parts of Oratorie, but pick out ſome more eſſential thereto, and more fully inſiſted on by Plato.
1. Rhetorick for the illuſtration of Truth.1. Plato laies down this as the Head and principal part of Rhetorick ſpeech, that it conduce to the illuſtration of Truth. Whence he condemnes ſuch, who are wholly taken up about Metaphors and Similitudes, without any regard to that Truth, which is, or ought to be, couched under them. So in his Phoedr. fol. 262. Plato tels us, that he who is ignorant of the Truth of things, can never rightly judge of that ſimilitude wherewith the thing is clothed. — Is it not manifeſt (ſaies he) that thoſe who conjecture beſide the nature of things, and thence fall into error, are therefore deceived, becauſe they ſtick wholly about the ſimilitudes of things &c? So again fol. 260. We are aſsured, there neither is, nor ever will be any true Art of ſpeaking without Truth, foreign, Oratorie without Truth is not an Art, but an inartificial Trade. In brief, Plato makes Oration or perſuaſive ſpeech to be the handmaid and ornament of reaſon or Truth; and hence he counts him the beſt Orator, who does in a moſt lively manner repreſent and illuſtrate Truth &c. Now where can we find Truth more lively illuſtrated than in the ſacred Scriptures? what appoſite ſimilitudes and Reſemblances of Truth do we find there? &c.
§. 3. 2. Rhetorick muſt draw men to virtue.2. The main end or deſign of Rhetorick, according to Plato, is to draw men to virtue. As Truth is the immediate ſubject, ſo virtue the ultimate end of all Oratorie. So Plato Phaedr. fol. 271. foreign, the facultie of ſpeaking well is to draw the ſoul &c. This foreign, or alluring of the Soul to virtue, which Plato makes the chief end of Oratorie, is more fully by him explicated fol. 272. where he gives this as the laſt and beſt character of a good Orator, that he be a perſon virtuouſly inclined; and thence, that all his Oration tend to this, to bring men to be conformed to God: foreign &c. A wiſe Orator ought to ſtrive how he may ſpeak, or do things pleaſing, not to men, but to the Gods; whom he ſhould endeavor to obey to the utmoſt. Whence Plato, Gorg: 513. tels us, that the chief work of a good Rhetorician is, to make men good Citizens, like to God &c. His words are foreign. This therefore muſt be chiefly endeavored by us, to cure the Citie and Citizens of moral diſeaſes; thereby to make them excelling in virtue: for without this, all our endeavors ſignifie nothing, &c. Whence he condemnes Pericles, though eloquent, as a bad Orator, becauſe, by his flatterie, he made the Athenians worſe than he found them. And he commends Socrates as moſt excellent, becauſe he ſpake foreign, to make men beſt, not beſt to pleaſe. Hence Plato, Gorg. 455. gives this definition of Rhetorick: foreign: Rhetorick is a compoſition of perſuaſive, not demonſtrative, ſpeech, concerning what is juſt and unjuſt. Now all this makes much for the precellence of Scripture Rhetorick, which infinitely excels all other, as well in moral as Divine Ethicks, or precepts, and incentives to virtue. All Pagan Rhetorick comes infinitely ſhort of the Scripture perſuaſives and motives to virtue.
§. 4. 3. Orators muſt be juſt and virtuous.Virtue being the chief end of Oratorie, hence Plato makes this an eſsential qualitie of a good Orator, that he himſelf be virtuous. So in his Gorg. fol. 460. foreign: Its neceſſarie, that a Rhetorician be juſt; that he wils what is juſt, and that he does juſt things. A Rhetorician therefore never wills to do unjuſtly. So in his Gorg. fol. 508. Plato addes, foreign: he that will act the part of an Orator aright, muſt be both juſt, and one that underſtands juſt things. Thus again, in his Laches, fol. 188. Plato brings in Laches commending Socrates's mode of teaching; and ſhewing, that he was the beſt Praeceptor, whoſe life did accord with his doctrine; which was an excellent kind of Muſick, or Harmonie, not Ionick, but Dorick, and that which moſt delights the Auditors. Whereas on the contrarie, he that teacheth well, but acts ill, by how much the more elegant he is, by ſo much the more he offends: ſo that he ſeems to be foreign, an hater of Eloquence, rather than foreign, a lover of the ſame. Thence fol. 189. Laches addes, I knew Socrates firſt by his good deeds, more than by his words; foreign, and there I found him worthy of good Oratorie, and all freedom of ſpeech. Thus Plato: whereby he teacheth, us, what harmonie there ought to be in a good Orator, betwixt his words and deeds; that his Actions muſt teach, as well as his Tongue. Whence Diogenes blamed the Orators of his Age, becauſe they did foreign, endeavor to diſcourſe eloquently of righteous things, but not to do them. And this certainly enhanceth Scripture-Oratorie; the Compoſers whereof did both ſpeak and live at a more tranſcendent rate, than ever Pagan Orators pretended to, much leſſe did.
§. 5. 4. Orations muſt be uniforme.As to the forme of an Oration, Plato tels us, that it muſt be like an Animal, which has all parts rightly diſpoſed. So in his Phaedr. fol. 264. foreign, &c. Every Oration muſt be as a living Creature, which has a bodie; ſo that it muſt not be without an head, or without a foot, but muſt have the middles and extremes ſo exactly delineated, as that they may agree amongſt themſelves, and with the whole. Thus Plato: wherein he ſhews, that a good Oration muſt be foreign, methodically, and harmoniouſly compoſed; ſo that foreign, proportion of the parts, both amongſt themſelves, and with the whole, is the ſpirit and ſoul thereof. And ſurely there is no piece of Pagan Oratorie ſo methodical and harmonious, as ſacred Scriptures.
§. 6. 5. Orations muſt be pathetick.As for the foreign, Affections or properties of an Oration, Plato tels us, that it muſt be very pathetick, and affectionate. So in his Gorg. fol. 481. foreign: unleſſe an Orator hath a foreign, or moving Affection, he cannot demonſtrate unto others his foreign, or moving object. Hence Plato makes this one main part of an Orator, to underſtand the right knack of moving mens minds, and affections; wherein the hinge of perſuaſive Rhetorick conſiſts. Whence alſo he conceives it a neceſſary accompliſhment of an Orator, to underſtand the doctrine foreign, of the Affections. So alſo Ariſtotle, in his Rhetorick, diſcourſeth at large of the Affections, and of the manner how they are to be excited and moved by Rhetoricians. And indeed this is foreign, the buſineſſe of an Orator, to take the fancie, and by it to move the Affections; as the great work of a Logician, and Philoſopher, is to convince the Judgment, and incline the Will, thoſe more rational faculties. This Plato ſeems to hint, in his Gorg. fol. 455. by ſhewing, that the deſigne of an Orator is to perſuade foreign, in order to the exciting the Affections; whereas a Logician perſuades foreign, by Demonſtration &c. So Ariſtotle, in his Rhetor. lib. 3. cap. foreign &c. An Auditor does alwaies ſympathize with his Orator that ſpeaks pathetically, although he ſpeaks nothing to the purpoſe; wherefore many Orators, making a great noiſe, do aſtoniſh their Auditors. Here Ariſtotle ſhews, how exceeding powerful pathetical Oration is; vehemence of ſpeech being uſually reputed a ſymbol or Index of the weight and magnitude of a matter. Now where was there ever found ſuch an admirable foreign, or affectionate moving diſcourſe, as in the ſacred Scriptures?
§. 7. Rhetorick muſt be ſevere and maſculine, not flattering.Another foreign, or propertie of an Oration, according to Plato, is, that it be maſculine, ſevere, pungent, and penetrant, not adulatorie, glavering, or flattering. So in his Gorgias, fol. 508. ſaies Plato, foreign: The very ſon and companion muſt be ſeverely accuſed, if they offend: and in this we muſt make uſe of Rhetorick, &c. Hence Plato is very invective againſt the Sophiſtick Rhetoricians, and flattering Orators of his times; ſuch whoſe whole deſigne was to glaver, and flatter men into wickednes, rather than to reprove them for it. So Gorg. 463. Plato brings in Socrates greatly inveighing againſt this Sophiſtick glavering kind of Rhetorick, which he thus deſcribes and diſtributes. foreign, &c. The head of this Sophiſtick Rhetorick I call flatterie, whereof there ſeems to me to be ſeveral parts; one is Culinarie Rhetorick, ſuch as is in uſe amongſt Trencher-Knights; which is not an Art, but practice, and Trade, to get money, or fill the belly; the parts whereof I make to be Comick and Sophiſtick Rhetorick. Then he diſcourſeth firſt of Sophiſtick Rhetorick thus: foreign [foreign] foreign, Sophiſtick Rhetorick is but an Idol of Politicks. Thence he proceedeth fol. 465. to declaim againſt Comick Rhetorick, foreign &c. Comick Rhetorick is miſchievous, deceitful, ignoble, ſervile, &c. Thence he gives the reaſon why this flattering kind of Rhetorick is ſo vain and hurtful, fol. 465. foreign &c. I ſay that Flattery is baſe, becauſe it aimeth at what is ſweet and pleaſing, not what is beſt. I do not ſay that it is an Art, but Practice, without reaſon; an irrational deſire &c. whence in the ſame folio 465. Plato concludes, foreign. I ſay, that Rhetoricians and Tyrants have very little power &c. His meaning is, that ſuch flattering Orators have little efficacie or power in all their Harangues, to move ſober minds and well inclined Affections. This invective of Plato againſt theſe meal mouth'd Orators, is greatly admired by Cicero, whoſe words are theſe; I greatly admired Plato (in Gorgias) becauſe he ſeemed to me in deriding Orators, to act the higheſt part of an Orator, &c. i.e. Plato in deriding thoſe ſophiſtick, comick, glavering Orators, diſcovered a very maſculine, ſevere, pungent kind of Oratorie. Thus alſo the Cynicks univerſally, were very tart and ſatyrick in their Declamations againſt this flattering kind of Oratorie: ſo Antiſthenes (as Diogenes in his life) in a time of urgent neceſſitie, ſaid, foreign: Its betterin time of need to fall into the hands of crows, then of flatterers: there is a peculiar elegance in the Greek. And Diogenes the Cynick, being asked what kind of beaſts, did bite moſt perniciouſly; replied, foreign: of tame beaſts the flatterer, and of wild beaſts, the Sycophant bites moſt dangerouſly: whence he ſaid alſo, foreign: a flattering oration is but a honey-ſnare. See Diogen. Laert in the life of Diogenes.Thus we ſee how the moſt judicious of the Pagans, greatly commended a ſevere, maſculine, pungent kind of Oratorie; condemning that which was effeminate, glavering, and compleaſant with mens humors and luſts. And is there any piece of Pagan Oratorie in the world ſo maſculine, ſo pungent, ſo penetrating, and ſo free from men-pleaſing flatterie, as that in the ſacred Scripture?
§. 8. Examples.As for the matter of an Oration, Plato commends very much examples, as that which greatly conduceth to the lively illuſtration of any Theme. So in his Phaedr. fol. 260. foreign: we do ſpeak but poorly, when we want examples to illuſtrate what we ſpeak. And indeed Plato greatly excelled in the uſe of appoſite and lively examples, for the illuſtrating of matters; wherein he attained ſuch an admirable dexteritie, as that poſteritie have admired him for the ſame. And we are not without probable conjectures, that Plato gained this piece of Rhetorick from the Jewiſh Church and Scriptures. Farther Plato by his practice, if not by expreſſe Rules, commends very much Interrogations. For indeed his choiceſt and moſt pathetick Diſcourſes are made up of Queſtions; which expreſſe not only quicknes of ſpirit, but alſo much paſſion and Affection; and therefore are frequently uſed in the ſacred Scriptures, whence we have reaſon to conclude Plato borrowed this manner of Rhetorick ſpeech, as hereafter in his Logick.
Laſtly Plato commends much, the uſe of Repetitions as that which carries in it a great foreign or movingnes of Affection. So in his Phileb. fol. 60. foreign: The old proverb ſeems good, that what is excellent in a ſpeech, ſhould be repeted twice, and a third time. The like Ariſtotle, in his Rhetorick lib. 3. cap. 12. foreign, concerning that, whereof much is ſpoken, tis neceſſary, that we make repetition. Now its well known how much the ſacred Scriptures abound in elegant Repetitions; and that beyond any Pagan Orators.
Repetitions.Thus we have ſhewn how all thoſe Rules, which Plato laies down as qualifications of true Oratorie are to be found no where, in ſo perfect a degree, as in the ſacred Scripture. And why may we not conjecture, that Plato traduced many, if not the moſt of theſe Rhetorick Canons from Scripture Rhetorick! Certain it is that Plato, received, whilſt he was in Egypt, many Traditions, which were originally Jewiſh and Scriptural: and tis not improbable, that he had them immediately from the Jews who were in great multitudes in Egypt, whilſt he reſided there, which was for no leſſe than 14 years ſpace, as hereafter in the ſtorie of his life.
§. 9. Aristotles rules of Rhetorick.I ſhall conclude this Diſcourſe of Oratorie with ſome other Canons delivered by Ariſtotle, which give a farther accent and luſtre to ſaered Rhetorick. Ariſtotle Rhetor. lib. 3. cap. 5. gives ſeveral rules for Rhetorick, or eloquent ſpeech, as foreign, &c. The beginning of Elocution is to ſpeak accurately, which conſiſts in 5 particulars. 1. To ſpeak things in connexion, or harmoniouſly. 2. To ſpeak in proper Termes, not with circumlocution. 3. Not to uſe doubtful Phraſes; becauſe an Ambages of words is very deceitful: wherefore your ſoothſayers utter their Oracles in ambiguous and general termes; wherein lies much deceit, &c. Now how exactly do theſe rules ſuit with Scripture Rhetorick! what harmonie and connexion of parts? what proprietie, perſpicuitie and clearnes of termes is there herein? 4. Again Ariſtotle tels us foreign, an oration, if it does not manifeſt the matter, looſeth its deſigne. 5. Then, as to the matter of an Oration, we are told, it muſt be weighty, proper, affecting, &c. So Ariſtot. Rhet. lib. 3. cap. 12. foreign, men give heed only to things great, proper, wonderful, ſweet; therefore an oration ought to be compoſed of theſe. And where can we find ſuch matter, if not in ſacred Rhetorick? 6. Farther as to the Qualitie of an oration, Ariſtotle tels us, that it muſt be natural, not feigned, artificial, or ſtarched; ſo Ariſt. Rhet. lib. 3. cap. 2. foreign, we ſhould not ſeem to ſpeak artificially, but naturally: for this is moſt perſuaſive: whence, addes he, illiterate men, uſually perſuade more effectually, than the learned; becauſe they ſeem to ſpeak moſt naturally, and from an inward feeling ſenſe. And is there any piece of Pagan Oratorie that may compare with the ſacred Scripture in point of Naturalitie and Simplicitie, &c. 7. Ariſtotle gives this as another character of true Oratorie, that it be Majeſtick, and Grave, without a gaudy dreſſe: foreign [foreign] foreign, an oration muſt be grave and extatick. Whence alſo he tels us, that an Orator muſt ſeem rather ſerious than eloquent. And where can we find a majeſtick grave and ſerious ſtile, if not in ſacred Rhetorick? 8. Laſtly Ariſtotle commends the uſe of proper epithets, as very pathetick. So Ariſt. Rhet. lib. 3. cap. 7. foreign, epithet names are very agreeable to one, that would ſpeak pathetically. And ſurely there is no piece of Pagan Oratorie that afforded ſuch proper Epithets, as ſacred Scripture?
The perfection of ſacred Rhetorick.To ſumme up all. Where can we find more proper and ſignificant Symbols, Metaphors, and other ſuch like Rhetorick ſhadows, and Images, than in ſacred Scripture? how natural, ſimple, and grave is its ſtile? what a maſculine foreign does it abound withall? how weighty, and yet delightful is its matter? how exactly proportionate and becomming are its parts? how harmonious and beautiful is its forme? with what Integritie, Holines, and Majesty were its Penmen adorned? and how powerful and efficacious were they in their Miniſterie? Whence we may ſafely conclude, at leaſt thus much, that ſacred Scripture is the moſt perfect Idea of all true Maſculine Oratorie. Neither are we without ſome probable conjectures, that Plato (who is ſuppoſed to be one of the firſt renowned Grecian Orators, and Rhetoricians) traduced his choiceſt pieces of Rhetorick, or finenes of ſpeech, from the ſacred fountain of Iſrael. Touching the perfection of Scripture Rhetorick, ſee Glaſsius his Rhetorica ſacra, &c. That the Jews had eloquent Orators in Iſaiah's time (which was before any Greek Orators that we find mention of) is evident from Iſa. 3.3. the eloquent Orator. We read alſo of a Jewiſh Orator, called Tertullus: Act. 24.1.