Tropes and Figures, Treatise 3

Tropes and Figures · Treatise 3

p. 1Philologia Sacra. The Second Part: WHEREIN The SCHEMES or FIGURES in Scripture are reduced under their proper HEADS, with a Brief Explication of Each: Together with A TREATISE OF The TYPES, PARABLES, ALLEGORIES, &c. in the Old and New Teſtament.

CHAP I. Of the Figures of a Word.

THE Word foreign Schema, principally and properly ſignifies the Garb, Habit, or Ornament of the Body; and by a Metaphor is tranſlated to ſignify the Beauty, or Ornament of Speech, as**Lib. 3. Rhet. cap. 8. Ariſtotle and**In Bruto & Orat. perf. Cicero, ſay. The Latines render it Figure, (as ſome ſay) becauſe Stage-Players, by the variation or ſhifting of their Habit, repreſented divers Figures of Men: Theſe Figures are called Rhetorical Lights and Ornaments, and do not change the ſenſe of Words, as Tropes do, but give an Imbelliſhment or Beauty to Speech.

There are Figures foreign of a Word, and Figures foreign, of a Sentence; the firſt, belong to the Matter, or as it were the Body of an Oration; the latter, to the Form, or as it were, the Soul of a Sentence.

The former are, when a Speech is figured in Words repeated in a certain order, or, that mutually agree in ſound, for Emphaſis, or Ornament's ſake. The latter are ſuch, whoſe Emphaticalneſs conſiſts not in Words ſingly, but in the things themſelves giving weight and gravity to the Speech.**Lib. 5. Inſtit. Orat. c. 1. Voſſius ſays, That a Scheme properly ſignifies two things, viz. The exterior Garb, and the Geſture of the Body; as Dancers, who caper at the noiſe of muſical Inſtruments: For Schemes of Words may in this, be reſembled to Habit, or Garb, becauſe without them the Speech is naked, as a Man without his Cloaths; and Schemes of Sentences, may be compared to Artificial Geſtures, becauſe, without theſe, it will be like a Man who moves or walks in his natural Place or Poſture; of the firſt, we will produce ſome Examples.

p. 2foreign Conjungo to joyn together.1. Epizeuxis foreign, in Latine Subjunctio, is when the ſame word or ſound is continued or repeated in the ſame Sentence, as Exod. 34.6. The Lord, the Lord, a God merciful and gracious, &c. Deut. 23.43. The Stranger that is in thy middle (or within thee) ſhall aſcend above thee, up, up, and thou ſhalt deſcend down, down, (ſo the Hebrew) which denotes, that the Servants or Vaſſals of the ſinning Iſraelites, above whom they bore ſuch a ſway, ſhould become their Maſters, and bring them into Thraldom. 2 Kings 4.19. And he (the Son of the Shunamite) ſaid to his Father (when he began to be ſick in the Field) my Head, my Head, that is, my Head moſt grievouſly akes. Pſal. 22.1. foreign My God, my God, why haſt thou forſaken me? Which Repetition fervently denotes the overmuch cruelty of the Enemy, and the mournful Condition of Iſrael in Captivity: Eſa. 6.3. Holy, holy, holy is the Lord God of Hoſts: This triple Repetition denotes the Myſtery of the Trinity or three Perſons in one Divine Eſſence; ſee Jer. 22.29. Ezek. 21.27. Mat. 23.37. Luke 22.31. & 23.21. John 5.24. Act. 9.4. Rev. 18.2. Lev. 24.8. 2 Sam. 18.33. Eſa. 28.10. Hoſ. 2.21. Ezek. 34.17. where you have Examples of this Figure.

Ab foreign re, & foreign, duplico to double.2. Anadiploſis foreign (called in Latine Reduplicatio, in Engliſh redoubling) is, when the laſt word of the former Sentence is repeated in the beginning of the next: as Pſal. 121.1, 2. Pſal. 122, 2, 3. Pſal. 98.5. Rom. 8.17. Pſal. 115.12. Rom. 9.30. & 10.17. Phil. 2.8. Jam. 1.3. Pſal. 113.8. This Figure helps to evidence and expound things, as in the alleaged Examples.

Viz. Anadiploſis.3. Climax foreign, Gradatio, or a climbing by ſteps; this is a continuation of the former Figure * in more degrees, ſo as that the laſt of the antecedent Sentence, muſt be a part of the following; as Hoſ. 2.21. And it ſhall come to paſs in that day, I will hear, ſaith the Lord, I will hear the Heavens, and they (that is the Heavens) ſhall hear the Earth, and the Earth ſhall hear the Corn, and the Wine, and the Oil, and they (that is, the Corn and the Wine, and the Oil) ſhall hear Jezreel. This Gradation may be fitly called an Epitome of Phyſical Theology, which by a fair Proſopopaeia enumerates all the Cauſes of the Conſervation of Univerſal Nature, and particularly of Man: See it at large expounded in our Philologia Sacra, Book 1. p. 95.

John 1.1.John 1.1.John 1:1 In the beginning was the Word, and the Word was with God, and God was the Word— this (Word) was in the beginning with God. The true Divinity of Chriſt, and his diſtinct Subſiſtence from the Father, are moſt fairly expreſt by this Gradation. In the third Propoſition there is an inverſion of the Terms, viz. (God was the Word) for (the word was God.) A like Climax, reſpecting his Office and Benefits, is ſubjoyned, ver. 4, 5, &c. See more Examples, Joel 1.3, 4. Rom. 5.3, 4, 5. & 8.29, 30. & 10.14, 15. 1 Cor. 11.3. Jam. 14, 15. 2 Pet. 1.5, 6, 7. Matth. 10.40. Rom. 1.30. 1 Cor. 3.23.

4. foreign Anaphora, from foreign refero, to bring back, or rehearſe, is when the ſame word, or more, is repeated in the beginning of divers Clauſes or Sentences: as Deut. 28.3. Bleſſed ſhalt thou be in the City, and Bleſſed ſhalt thou be in the Field, ver. 4. Bleſſed ſhall be the Fruit of thy Belly, and the Fruit of thy Ground, and the Fruit of thy Cattel, &c. ver. 5. Bleſſed ſhall be thy Basket, &c. ver. 6. Bleſſed ſhalt thou be when thou comeſt in, and bleſſed ſhalt thou be when thou goeſt out. The like Anaphora, reſpecting the Curſes of God upon the wicked and rebellious, we read, ver. 16, 17, 18, 19. This Figure is very frequent in Scripture, take theſe few places inſtead of many; Pſal. 3.1, 2. Pſal. 29.3, 4, 5, &c. Pſal. 67.5, 6, 7. Pſal. 115.12, 13. Pſal. 118.8, 9, 15, 16. Pſal. 148.1, 2, 3, &c. Pſal. 150.1, 2, 3, &c. Iſa. 2.7, 8. Jer. 4.23, 24, 25, 26.— 5.17. — 50.35, 36, 37. — 51.20, 21, 22, 23. Micah. 5.9, 10, 11, 12. & 7.11, 12. Zeph. 1.2, 3. 1 Cor. 13.4, 7, 11. & 12.8, 9, 10. 2 Cor. 11.26. And in the Repetition of Pronouns, and Particles, Pſal. 94.5. Rom. 8.35, 38, 39. 2 Cor. 7.11. Phil. 4.8, &c.

From foreign prope, near to, and foreign verto, to change.5. foreign Epiſtrophe, Converſion, is a Figure when the ſame Word or Phraſe, is repeated in the end of divers Sentences. Examples of the repetitions of ſingle Words (among which, we reckon the Hebrew Affixes) are to be read, Deut. 32.10. Ezek. 26.23, 24, 25, 26, 27. Rom. 8.31. foreign; If God be for us, who can be againſt us? 2 Cor. 11.22. Are they Hebrews? ſo am I; are they Iſraelites? ſo am I: Are they the Seed of Abraham? ſo am I, &c. Examples of Phraſes, or little Sentences are, Pſal. 115.9, 10, 11. where their Help, and their Shield, frequently concludes the Sentence. Pſal. 136.1, 2, &c. See Deut. 27.15, &c. Pſal. 24.9, 10. Joel 2.26, 27. Ezek. 33.25, 26, 27.— 36.23, 24, 25, &c. Amos 4.6, 8, &c. Hag. 2.8, 9. Lam. 3.41, &c. Mat. 7.22.

6. foreign Symploce, Complication, the word is derived of foreign, to wrap or couple together; and is a Figure, when the ſame Word or Phraſe both begins p. 3and ends a Sentence, which joyns the two laſt Figures (viz. Anaphora and Epiſtrophe) together; Pſal. 118.2, 3, 4. Let Iſrael now ſay, that his Mercy endureth for ever; let the Houſe of Aaron now ſay, that his Mercy endureth for ever, &c. So Pſal. 136.1, 2, 3. Jer. 9.23. 1 Cor. 12.4, 5, 6. & 14.15. 2 Cor. 9.6, &c. Pſal. 47.6. Rom. 14.8.

7. foreign,**From foreign after, foreign again, foreign to take, and foreign, a taking. Epanalepſis, Reſumptio, a taking back, is when the ſame Word is repeated both in the beginning and end of a Sentence, as Phil. 4.4. Rejoyce in the Lord always, and again I ſay, Rejoyce: See Pſal. 53.2. 2 King. 18.33. 1 Cor. 21.22. 2 Cor. 4.3. 1 Cor. 12.4, 5, 6. & 14.15. 2 Cor. 9.6. Pſal. 8.1, 9. & 46.1. ult.

8. foreign Epanados, Regreſſion or turning back, (derived of foreign again, and foreign, an aſcending, or climbing, from foreign, upwards, and foreign, a Way,) is a Figure, when the ſame word is repeated in the beginning and middle, or in the middle and end, ſo as that there is an Inverſion of them; as Iſa. 5.20. Wo unto them who call good evil, and evil good; who put darkneſs for light, and light for darkneſs, that put bitter for ſweet, and ſweet for bitter. Ezek. 7.6, 7. Gal. 2.16. 2 Cor. 2.10, 15, 16. John 8.47. Ezek. 36.6. Rom. 7.19. Pſal. 114.3, 4, 5, 6. Ezek 32.16. 2 Theſſ. 2.4, &c.

foreign, Polyptoton, in Latine Caſuum varietas, a variety of Caſes, or the change of the Caſe or Termination (from foreign variouſly, and foreign falling, derived from foreign to fall,) is when words of the ſame Root, Primitive, or Original, are uſed in a different Termination with reſpect to Mood, Tenſe, Perſon, Caſe, Degree, Gender, Number, &c. As, Pſal. 68.15, 16. Iſa. 24.16. Hoſ. 10.1. Mich. 2.4. Rom. 2.21, 22, 23. & 4.18. 2 Cor. 9.8. & 10.12. Gal. 2.19, 20. Eph. 1.3, &c. There is an elegant Polyptoton in thoſe Lines of the Learned Picus, Earl of Mirandula.

Nam que tua eſt noſtris major Clementia Culpis;

Et dare non dignis, res mage digna Dei.

Quanquam ſat digni, ſi quos dignatur amare,

Qui quos non dignos invenit, ipſe facit.

Gen. 50.24. The Lord when he viſiteth, in viſiting, will viſit you; ſee Rom. 11.36. Eccleſ. 12.8. Dan. 2.37. John 3.13. 1 John 3.7. 2 Tim. 3.13. Heb. 6.14. Joh. 17.25. Iſa. 19.2, &c.

CHAP. II. Of a Paronomaſia.

foreign, Paronomaſia, Agnomination, or Likeneſs of Words (of foreign which in Compoſition, ſignifies with Alteration, and foreign a Name, or from foreign to change, or allude to a Name or Word) is when by the change of one Letter or Word, the Signification thereof is alſo changed. This Figure is frequent in the Latine, and is very ornamental, as Nata ſalo, ſuſcepta ſolo, patre edita Coelo— ab exordio, ad exodium. — And the native Beauty of it being peculiar to the Original Languages can hardly be ſhewn in Engliſh. There are many in the Hebrew, of the Old; and the Greek of the New Teſtament, which the Learned may find in Glaſſius; take however a few Engliſh Examples, by which you may judg of the reſt; as, Friends turn'd Fiends. You are like to have a bare gain out of this Bargain. Bolder in a Buttery than in a Battery. — Wine is the Blood of the Vine. — No ſtumbling but tumbling; Errors will cauſe Terrors. Scripture-Examples are many, as 2 Cor. 10.3. Though we walk in the Fleſh, yet do we not war after the Fleſh. 2 Cor. 6.9. As unknown, and yet known; ſee 2 Cor. 4.8, 9. and Mat. 8.22. Examples in the Hebrew Text are, Iſa. 57.6. & 65.12. Gen. 18.27. Exod. 25.27. and 32.18. 1 Sam. 13.7. Pſal. 69.30, 31, 32. Iſa. 5.7. & 13.6. Joel 1.15. Jer. 1.11, 12. Jer. 48.43. Iſa. 24.17. Gen. 9.27. Iſa. 65.11. In the Greek Text, Mat. 16.18.Ma…. 16.18. expounded. Tu es foreign & ſuper hac foreign edificabo Eccleſiam meam, &c. where there is an alluſion to the Name of Peter, tho Chriſt ſpeaks of himſelf; Peter having confeſſed him to be the Son of the Living p. 2duplicate page p. 3duplicate page p. 4God, 1 Pet. 2.4, 5, 6. which plainly appears by the Context; — As if Chriſt had ſaid, The Name I give thee is not in vain, for thou haſt acted conformable to it, when in thy Confeſſion, thou haſt expreſt the true Rock, upon which thou (and all Believers) art to be built. Eraſmus thus paraphraſes it. — I alſo, becauſe I would not have ſo magnificent a Teſtimony unrequited, affirm, That thou art truly Peter, that is, a ſolid Stone, ſo fixt that thou ſhalt not waver hither and thither, according to the giddy humour of the Vulgar. And upon this Rock of thy Profeſſion (viz. my Self) will I build my Church, that is, my Houſe and Palace, as upon an immoveable Foundation, which all the open Violence, or private Stratagems of Hell ſhall not be able to deſtroy. Satan will employ his various Artifices to inſnare you, and will ſtir up a wicked Generation to circumvent, trepan, and perſecute you; but mine All-powerful Protection ſhall be your invincible Defence during your ſound and ſolid Profeſſion; the Church is my heavenly Kingdom, the unbelieving World is the Devil's, none of the former have need to fear the latter, if he be a Peter, that is, like thee. In the Syraick Tongue, in which Chriſt ſpeaks, the ſame word foreign, ſignifies both Peter a Proper Name, and Petra a Rock, a Noun Appellative. Hence Bellarmine clamors, Saying, We have what we would viz. that Peter is that Rock of whom Chriſt ſpeaks. If Auguſtine (ſays he) had conſidered that Cephas ſignifies nothing but a Rock,Lib. 1. de Pont. Rom. c. 10.Rom 10 and that the Lord had ſaid, thou art a Rock, and upon this Rock, &c. he had made no doubt of the Truth of our Sentence. But the Jeſuit gains nothing by this foreign: as it is a Proper Name, has a different Signification from Cephas as it is a Common Name, as Abel, Deborah, Rachel, Jona, &c. ſignify one thing when they are Proper Names; and another when they are Common Names, altho there be no change in the Word or Denomination; the Syriack joyns a Maſculine Pronoun foreign he, to the firſt Cephas, and the Feminine foreign, haec, this, to the latter Cephas, which is of the Feminine Gender when it ſignifies a Stone, as 1 Cor. 10.4. Mat. 23.42. Mark 16.4. Moſt faithfully therefore has Matthew expreſſed the Words of Chriſt in Greek, which alone is to be eſteem'd Authentick: and 'tis certain, that the Holy Spirit did on purpoſe change the Speech in the authentical Greek Text, to make it perſpicuous, leſt any body through Error or Inadvertency ſhould apply thoſe things to Peter, which muſt be underſtood of the Doctrine and Confeſſion of Chriſt, or Chriſt himſelf, propoſed in that Confeſſion. From the whole we may infer what a weak Foundation the Pope's Supremacy is built upon.

Mat. 11.17. We have piped, and ye have not danced; we have mourned unto you, and ye have not lamented. In the Syriack Tongue in which Chriſt ſpake, there is a fair Alluſion in thoſe words [Danced, Lamented] for both are of the ſame Root, and differ only in Conjugation.

CHAP. III. Of Antanaclaſis.

Ab foreign, Reciproco, Refringo.AN foreign, Antanaclaſis, which ſignifies Refraction, or Reciprocation, is a Figure when the word is repeated in a different, if not a contrary Signification; Examples in the Hebrew Text are Judg. 15.16. where the ſame word ſignifies an Aſs, and a Heap. 1 Sam. 1.24. And the Boy was a Boy, (ſo the Hebrew) that is, as we render it, The Boy was young. See Pſal. 141.5. Eccleſ. 7.7. Pſal. 58.9, 10. Iſa. 37.18. & 58.10. & 66.3, 4. Jer. 7.18, 19. Jer. 8.4, 14. & 34.17. Ezek. 20.24, 25. & 41.24. Mat. 8.22. Follow me, and ſuffer the Dead to bury their Dead; — the firſt [Dead] denotes the wicked, who are ſpiritually dead in Sin; the ſecond [Dead] ſuch as are naturally dead, or departed from this Life. Mat. 26.29. I will not drink henceforth of this Fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom: Here the firſt word [Drink] is properly underſtood; but the latter Metaphorically, denoting their partaking together of the Joys of Heaven. Joh. 1.10. The World was made by him, and the World knew him not: The former [World] notes the whole Univerſe; the latter, Ʋnbelievers, &c. ſee Joh. 2.23, 24. and Joh. 4.31, 32, 34. Rom. 2.26, 28, 29. Rom. 3.21, 27. Rom. 7.23. Rom. 9.6. They are not all Iſrael which are of Iſrael, that is, all who are born of Iſrael, according to the Fleſh, p. 5are not true ſpiritual Iſraelites, Rom. 12.13, 14. where there is an Antanaclaſis in the Verb foreign. 2 Cor. 11.24. the firſt [breaking] is taken properly; the ſecond [breaking] Metaphorically, for the Paſſion of Chriſt, as Luk. 22.19. See Iſa. 38.13, &c. and 1 Cor. 15.28. Mat. 5.19.Matth. 5.19.Matt 5:19 Whoſoever ſhall break one of theſe leaſt Commandments, ſhall be called leaſt in the Kingdom of Heaven: the firſt (leaſt) expreſſes the ſenſe of the Phariſees, who eſteemed ſome of the Precepts of Chriſt amongſt the leaſt; — the ſecond (leaſt) alluding to the former, ſignifies the ſame with none, or not at all, viz. He ſhall be none in the Kingdom, or he ſhall not enter there at all.

Mat. 18.1.Matth. 18.1.Matt 18:1 The Diſciples ſay unto Jeſus, Who is the greateſt in the Kingdom of Heaven? V. 4. Chriſt anſwers, Whoſoever ſhall humble himſelf as this little Child, the ſame is greateſt in the Kingdom of Heaven: The firſt word [greateſt] in the ſenſe of the Diſciples, ſignifies him that hath Preheminence over others; the ſecond [greateſt] alluding to the former, denotes a Participation of the Kingdom of God, without reſpect to inferiours; the ſenſe is, whoſoever humbles himſelf, ſhall injoy his part in the Kingdom of Heaven.

Mat. 19.16.Matth. 19.16.Matt 19:16 The Young Man ſaith unto Chriſt, Good Maſter, &c. Ver. 17. Chriſt anſwers, Why calleſt thou me good? there is none good but one, that is God: The firſt good, denotes any Goodneſs communicated to the Creature by the Lord, ſuch as may be found in a meer Man (for ſuch the Young Man judged Chriſt to have;) the latter [good] alluding to the firſt, expreſſes the Eſſential Goodneſs of God, who is the Fountain and Original of all the Good in the Creature: The ſenſe therefore of the words of Chriſt, is, Either call me not good, or believe me to be the true God, and foreign God-Man. See Joh. 4.31. Joh. 6.28. Acts 26.28. Sometimes there happens an Ellipſis in this Figure, the latter being underſtood by the former, as Joel 2.13. Rend your Hearts, and not your Garments; here is a double Propoſition: 1. Rend your Hearts. 2. Rend not your Garments, the firſt is Metaphorical; the other Proper.

CHAP. IV. Of the Figures of a Sentence in Logiſm.

WHat theſe are, we have before defined: They are diſtinguſh'd thus; (1.) Such as are in Logiſm, or in a Sentence without Collocution, or talking together. (2.) Such as are in Dialogiſm, or by way of Dialogue, or mutual Conference.

There are five of the firſt ſort, viz.

I. foreign, Exclamation, is a pathetical Figure,Exclamation ab foreign, to exclaim. whereby the Speaker expreſſes the Paſſion, or vehement Ardor of his Mind, by various Interjections expreſſed or underſtood, to move the Affections and Minds of thoſe he ſpeaks to; O! Alas! Behold! are Signs of it; this Figure is made in Scripture:

1. In way of Admiration, Pſal. 84.1. How amiable are thy Tabernacles, O Lord of Hoſts! Pſal. 133.1. Behold, how good, and how pleaſant (it is) for Brethren to dwell together in Ʋnity! Rom. 11.33. O the depths of the Riches, and of the Wiſdom, and of the Knowledg of God! How unſearchable (are) his Judgments, and his Ways paſt finding out! ſee Pſal. 8.1. & 144.15.

2. In a way of Wiſhing or Praying. 1 Chron. 11.17. O that one would give me Drink of the Water of the Well of Bethlehem, which is at the Gate! Pſal. 14.7. O that the Salvation of Iſrael were come out of Sion! See Pſal. 42.2. Iſa. 64.1. Rom. 7.24. O wretched Man that I am, who ſhall deliver me from the Body of this Death! See Gal. 5.12. Job 6.8. Pſal. 55.6.

3. In Praiſe. Mat. 15.28. O Woman, great is thy Faith! Mat. 25.21, 23. Well done good and faithful Servant!

4. In a way of Sorrow, and Complaint. Pſal. 22.1. Mat. 27.46. My God, my God, why haſt thou forſaken me! Iſa. 6.5. Wo is me, for I am undone!

5. In way of Commiſeration or Pity. Joſh. 7.7. Alas! O Lord God, wherefore at all haſt thou brought this People over Jordan, to deliver us into the hand of the Amorite, to p. 6deſtroy us! Ezek. 9.8. Ah Lord God, wilt thou deſtroy all the Reſidue of Iſrael, in thy pouring out thy Fury upon Jeruſalem! Luke 13.34. Lam. 1.1.

6. In a way of Indignation, Deteſtation, and Reproof. Iſa. 1.4. Wo to the ſinful Nation, a People laden with Iniquity, a Seed of Evil-doers, &c! Ezek. 16.23. Wo, wo to thee, ſaith the Lord God, &c. See Mat. 11.21. & 17.17. Luke 24.25. Jer. 44.4. Acts 13.10. O full of all Subtilty and Miſchief, thou Child of the Devil, thou Enemy of all Righteouſneſs, wilt thou not ceaſe to pervert the right ways of the Lord! Acts 7.51. Rom. 9.20.

7. In a way of Joy, and Exultation, as Pſal. 57.7. & 135.21. Bleſſed be the Lord out of Sion, which dwelleth at Jeruſalem, Hallelujah, that is, praiſe ye the Lord: See 1 Cor. 15.55.

8. In a way of Obſecration or Beſeeching. Pſal. 118.25. Save now, I beſeech thee O Lord; O Lord, I beſeech thee, ſend now Proſperity! Rev. 22.20.

9. In a way of Reprehenſion. Gal. 3.1. O fooliſh Galatians, who hath bewitched you! &c. See Acts 7.51, 52, &c.

10. In a way of Deriſion, Mat. 15.29. Of Fear, 1 Tim. 6.11, &c.

Epiphonema (foreign) ſignifies Acclamation, and is wont to be ſubjoyned to an Exclamation, as a certain ſpecies of it. It is a little Clauſe or apt Sentence added after the thing is expounded,From foreign acclamo, to cry out. exhibiting a certain Emphaſis (and foreign) briefly and conciſely, as Pſal. 2.12. Pſal. 3.8. Mat. 22.14. Luke 10.30. Acts 19.20. Mat. 19.27. Mark 7.37, &c.

II. foreign, Epanorthoſis, Correction or Amending, is the Reinforcement of the Clauſe laſt uttered, by what follows, or a re-calling of what one ſaid, to correct it.From foreign, …orrigo, to correct. It is ſtated in a threefold manner;

1. When that which was ſaid is wholly diſown'd, and corrected by a more apt, more proper, and ſignificant Expreſſion: as Mark 9.24. when the Father of the Child that was poſſeſt with a dumb Spirit, ſaid, Lord, I believe, but recollecting himſelf and confeſſing his Infirmity, immediately ſubjoyns, help thou mine Ʋnbelief. Joh. 12.27.John 12.27.John 12:27 Chriſt prays to be ſaved from Death, Father, ſave me from this hour; yet immediately correcting that Prayer, which ſhews the reality of his human Nature, that prompted him to expreſs himſelf ſo, he adds, But for this Cauſe came I unto this hour (ſee Mat. 26.29.) Rom. 14.4.Rom. 14.4.Rom 14:4 Who art thou that judgeſt another Mans Servant? to his own Maſter he ſtandeth or falleth: as if he had ſaid, There is but one Lord of all, Chriſt Jeſus: To him he ſtands, if he be firm in Faith; to him he falls, if he ſins, as thou ſuſpecteſt: He has the Prerogative and Power of judging in himſelf, but thou haſt not, &c. And whereas he had made mention of his Fall, he immediately adds the Correction, He ſhall be held up, for God is able to make him ſtand; that is, to clear up all ſuſpition of Evil.

2. So in thoſe Phraſes where the denial of the Affirmative is ſubjoyned, where nevertheleſs the Denial is rather to be underſtood comparatively, or reſpectively, as Joh. 16.32.John 16.32.John 16:32 Ye — ſhall leave me alone; the Epanorthoſis, the Figure we ſpeak of, follows, and yet I am not alone, becauſe the Father is with me: Chriſt was alone, with reſpect to Men, but not with reſpect to God. 1 Cor. 7.10.1 Cor. 7.10.1 Cor 7:10 But to the married I command, — the Correction follows, Yet not I, but the Lord. Both commanded, the Lord principally, as the Soveraign Law-giver, and Paul, as his Servant and Miniſter. 1 Cor. 15.10.1 Cor. 15.10.1 Cor 15:10 I laboured more abundantly than they all; the Apoſtle ſubjoyns a Correction, leſt it ſhould ſavour of Arrogancy, in aſcribing that to himſelf, which was the work God,— yet not I, but the Grace of God, which was with me. He was ſet on work by Divine Grace, which was the primary Cauſe of all his Labour and Succeſs. Gal. 2.20.Galat. 2.20.Gal 2:20 I live, yet not I, but Chriſt liveth in me: he ſpeaks of Spiritual Life, which he attributes not to himſelf, but to Chriſt the Prince of Life, as the ſupream Author and Cauſe of it: ſee Gal. 1.6. &c. Prov. 6.16. Rom. 8.34. Gal. 4.9. 2 Tim. 4.8. 1 Joh. 2.2.

3. When a poſitive and affirmative Antecedent is corrected by the Particle [if] (which is very familiar and frequent in Cicero's Writings.) as Gal. 3.4. Have ye ſuffered ſo many things in vain? if it be yet in vain: As if he had ſaid, Ye have not only ſuffered in vain, but with Loſs and Detriment alſo, &c.

III. foreign, Apoſiopeſis, Reticentia, a holding ones Peace, derived from foreign after, and foreign obticeo, to be ſilent, is, when the courſe of Speech is ſo abrupt or broken off, that ſome part is concealed, or not uttered; yet by that means to aggravate it; This is uſed in Scripture;

p. 71. In Promiſing, as 2 Sam. 5.8. Whoſoever ſmiteth the Jebuſite— we are to underſtand (he ſhall be Chief and Captain,) as 1 Chron. 11.6. ſee 1 Chron. 4.10. Luk. 13.9. And if it bear Fruit; you muſt underſtand (well, or 'tis well) which is not in the Greek, but ſupplyed in our Engliſh Bible.

2. In Commination, Gen. 3.22. And now leſt he put forth his hand, and take alſo of the Tree of Life, and eat, and live for ever. In theſe words of the Lord, being angry with Man for his Sin, and violation of the Divine Law, we muſt by an Apoſiopeſis, underſtand what is omitted, viz. I will drive him out of the Garden, and forbid him my Preſence, which was done, as the next words declare. See Ezek. 34.8. with ver. 10. Gen. 20.3. Behold thou art a dead Man, for the Woman which thou haſt taken away; that is, if thou doſt not reſtore her, as is gathered from Verſe 7. See Gen. 25.22.

3. In Complaint, Pſal. 6.3. My Soul is alſo ſore vext; but thou O Lord, how long? that is, wilt thou be averſe to me, or delay Help. Luke 19.42. If thou hadſt known, even thou, at leaſt in this thy day, the things unto thy Peace, ſo the Greek, we are to underſtand (which belong) unto thy Peace.

4. In ſwearing, this Figure is frequently uſed, 1 Sam. 3.14. Pſal. 89.35. Iſa. 14.24. & 62.8, &c.

IV. foreign, Apoſtrophe, Averſion, or turning away,Apoſtrophe f…om foreign from and foreign to turn. is a breaking off the courſe of Speech, and a ſudden diverting it to ſome new Perſon, or thing. This is made;

1. To God, Neh. 4.4. in the middle of his Diſcourſe of the re-building of the City, Nehemiah converts his Speech to God, Hear, O our God, for we are deſpiſed, &c. See another Example, Chap. 6.9. Pſal. 33. the Pſalmiſt in the third Perſon ſpeaks of God, and his Works and Attributes, concluding Verſe 22 with an Apoſtrophe, directed to God, Let thy Mercy O Lord be upon us, according as we hoped in thee: ſo Pſal. 82.8. Pſal. 109.21. Jer. 11.18. and elſewhere frequently.

2. To Men, whether living or dead, 2 Sam. 1.24. to the Daughters of Iſrael; and ver. 26. in that lamenting Epicedium of David, there is a paſſionate Apoſtrophe, to dead Jonathan: ſee 2 Sam. 7.23. where there is an Emphatical Apoſtrophe of God, to the People of Iſrael, Pſal. 2.10, 11, 12. Eſa. 7.14. Pſal. 6.8. & 103.24. Eſa. 1.5. Jer. 5.10. Rom. 11.13. Sometimes this Apoſtrophe is directed to ſome ſecond Perſon, yet uncertain who it is, which by a Synecdoche of the ſpecies denotes any body, Pſal. 27.14.— 34.11, 13. Rom. 2.17.— 9.19, 20.— 12.20,— 13.3.14.4, 10. 1 Cor. 7.16. Gal. 4.7.— 6.1. Sometimes to whole Cities, by which their Inhabitants are Metonimically to be underſtood, as Mat. 11.21, 23. And to a Mans own Soul, Pſal. 42.5, 11. Why art thou caſt down, O my Soul? Pſal. 43.5. Pſal. 103.1, &c. 104.1.— 146.1, &c.

☞ Note that an Imperative, Commanding, or Exhortatory Apoſtrophe is frequently Indicative and Vaticinatory or Prophetical, that is, ſuch things as are to come to paſs, are foretold by the Prophets in the form of commanding, Eſa. 6.9, 10. (ſee Mat: 13.14. Act. 28.26, 27.) Eſa. 47.1, 5. & 23.16. Take an Harp, Iſa. 23.16:Isa 23:16go about the City thou Harlot that haſt been forgotten; upon which Muſculus thus comments, Per formam Apoſtrophes, &c. By the form of an Apoſtrophe, he expreſſes the care of reſtoring Tyre. He does dot exhort her to do this, but under this Figure foretels what ſhe ſhall do after her Reſtitution, ſeventy Years from that time,— ſhe ſhall act as an Harlot, who when releaſed from any great Affliction, falls afreſh to the practice of her Meretricious Arts, and Inticements, to allure the unwary Youth to her Snare; She takes her Harp, (for the Whores in thoſe Countries were skilful in that ſenſe-inticing Art of Muſick) quavers her Notes, in conſort with her charming Voice, gadding about the City to inſinuate into the Affections of Young Men. So Tyre, when reſtored, will fall again to Merchandizing,Vid. Gram: Sac. p. 339. in as brisk a manner as before its Devaſtation, &c. Jer. 6.1, 6, 26.

3. To Brutes, or things wanting Reaſon, Joel 2.12. Be not afraid ye Beaſts of the Field; for the Paſtures of the Wilderneſs do ſpring, &c. See Pſal. 148.10.

4. To things mute and altogether void of ſenſe, where, by a Proſopopoeia, a Perſon is attributed to them; 2 Sam. 1.21. Ye Mountains of Gilboa, let there be no Dew, 2 Sam. 1.21: Ye Mouroains, &c.2 Sam 1:21neither let there Rain be upon you, nor Fields of Offerings, becauſe the Shield of Saul was caſt away there, upon which place, Brentius ſays excellently, This is Proſopopoeia, very familiar with ſuch as are full of Indignation: For as ſuch as are in a mad fit of Anger, ſnatch up the next thing that comes to hand for a Weapon, to annoy or aſſault their Adverſary; ſo to ſuch as are oppreſſed with a weight of Grief, whatſoever p. 8is obvious to them or in view, ſeems to be the cauſe of their Misfortune; yea ſuch things as are inſenſible, and contribute nothing to it. So Job in his Affliction, curſed the day of his Nativity, and the night in which it was ſaid, a Man is born: Wherein was the Day or Night guilty? in nothing ſurely. So the Mountains of Gilboa are curſed by David, when yet they did no hurt: For Saul might have tarried at home, and acted righteouſly, which would have hindered that Miſchance. But by this Proſopopoeia, the Affection and Paſſion of him that grieves is denoted, who would have all deſtroyed, provided the thing he loves, be ſafe. Other Examples are, 1 Kings 13.2. Pſal. 114.5, 6. Pſal. 148.3, 4, 5, 6, &c. Jer. 47.6. Ezek. 13.11. (in the Hebrew) & 21.16. & 36.1, 4, 8, &c. Joel 2.21. Micah. 6.2. Zech. 11.1, 2. Hoſ. 10.8. Luke 23.30. 1 Cor. 15.55, &c.

Apoſtrophe to the Heavens and the Earth.In Specie, an Apoſtrophe is directed ſometimes to the Heavens and the Earth; Deut. 32.1. Eſa. 1.2. Jer. 2.12, 13. & 22.29. upon which Arias Montanus in libro Joſeph. Cap. 6. ſays, Coeli aliquando teſtes adeo appellari ſolent, &c. The Heavens are wont ſometimes to be appealed to as Witneſſes by God, becauſe of their Integrity and Certainty. For nothing tranſacted on Earth, can be hid from the view of Heaven, which by its daily Motion perluſtrates all things. Heaven lives, feels, hears, and ſees to God, to whom all things live, &c. By the very Text and Parallel Phraſes, Deut. 30.19. Pſalm. 50.1, 4. Rom. 8.20, 22. it is evident that theſe Apoſtrophes were uſed for Conviction and Deteſtation of the Malice, Stubbornneſs and Ingratitude of Men, whoſe Duty it was to receive the gracious Invitations of a Merciful God, and ſincerely to obey him.

Jerome in his Commentary on Iſa. 1.2. ſays, Quia per Moiſen Teſtes vocaverat Dominus Coelum & Terram, &c. Becauſe the Lord by Moſes called Heaven and Earth as Witneſſes, when he preſcribed Iſrael his Law after their Prevarication;**Deut. 32.1.Deut 32:1 he calls them again as Evidences, that all the Elements may know, that the Lord had juſt Cauſe to be angry, and diſtribute Vengeance to the Infringers of his holy Commands: the meaning is, If Heaven and Earth were endued with Underſtanding and Reaſon, they would certainly accuſe this People for their Wickedneſs. For they and all things contained in them, carefully obſerve their appointed Station, and do anſwer the end they were intended for: But Man alone, for whom all things were made, becomes refractory and diſobedient.

Proſop poeia from foreign a Perſon, and foreign, to make o… feign.V. foreign, Proſopopoeia, (ſignifying the feigning of a Perſon) is when an inanimate thing is introduced, as ſpeaking like a rational Perſon. This Proſopopooeia we have treated of in the firſt Volumn, Book 1. p. 92. among Metaphors, but that differs from this Figure, (1.) With reſpect to Subject, for that relates only to certain things inanimate, which are not Perſons; whereas theſe concern Men alſo. (2.) With reſpect to the Predicate and Attributes: For in that, ſuch Attributes of all kinds, from animate things, chiefly Men, as are tranſlated to inanimate things, are treated of; but in this what relates only to Speech, and when mention is made in that of Speech, attributed to inanimate Creatures, there is regard had only to its Action or Act; but in this, there is reſpect to the formality of Speech, or Words actually pronounced, &c.

Some diſtinguiſh this Figure into Imperfect and Perfect; the Imperfect they call that whereby the Speech of another is lightly and obliquely repreſented; or when one gives a ſhort Narrative or Expoſition of what another perſon ſpoke. The Perfect is, when the proper Perſon is wholly laid aſide, and another Perſon or Thing is introduced as ſpeaking; or when the very formal words of the Perſon introduced are recited, which from**De Repub. 3. Plato and Ariſtotle, de Poetis, is called foreign, or Imitation: In the Sacred Scripture either the true Perſon is introduced as ſpeaking, or an inanimate thing; the firſt is done openly or covertly: Openly as when the Verb of ſaying is premiſed, and a clear Intimation given that another Perſon ſpeaks. Covertly, when the Verb of ſaying is omitted; in an Apert Proſopopoeia, the Speech is uttered of the thing it ſelf; or elſe feigned and framed to ſignify another thing: the former is either good and true, or falſe and evil. Examples of theſe in order.

1. A good and true Speech is propoſed by the ſacred Writers, whenever the Words of God himſelf, and our Saviour Chriſt, or of Angels and good Men are expreſſed:Pſalm 2.7.Ps 2:7 Pſal. 2.7, 8, 9. The Lord ſaid unto me, Thou art my Son, this day have I begotten thee. Ask of me and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Poſſeſſion. Thou ſhalt break them with a Rod of Iron; p. 9thou ſhalt break them in pieces like a Potters Veſſel. Pſal. 50.16. But unto the wicked, God ſaith, What haſt thou to do to declare my Statutes, or that thou ſhouldſt take my Covenant in thy Mouth? Verſe 17. Seeing thou hateſt Inſtruction, &c. Iſa. 66.1. Thus ſaith the Lord, the Heaven is my Throne, and the Earth is my Footſtool. And ſo very frequently the Prophets introduce God himſelf ſpeaking, not only that their Speech may have the greater Authority by it, but chiefly becauſe (as 2 Pet. 1.21.) The Prophecy came not in old time by the Will of Man; but holy Men of God ſpake as they were moved by the Holy Ghoſt: 'Tis therefore doubtful, whether (ſpeaking accurately) this kind of Speech belongs to this kind of Rhetorical Proſopopoeia; becauſe God is the real Author of the Scripture, and immediately both ſpoke and writ it by the Prophets, who were his Miniſters and Amanuenſes; Men do not introduce God as ſpeaking, but God moves them by Inſpiration to repreſent him; ſee Heb. 1.1.

As for the Speech of Angels and good Men, we need not produce Examples,Note. the Scriptures are full of them; in reading of which we are carefully to heed the foreign, or Circumſtances of every Text, and the Speaker, that the Fallacy of Compoſition and Diviſion may be avoided. Jer. 26.17, 18, 19.Jer. 26.17, &c.Jer 26:17 the Elders of Judea are introduced, as ſpeaking for Jeremiah; but if any will attribute to them, Ver. 20, 21, 22, 23. he goes againſt their words, and the ſcope of the Prophetical Text: For theſe Verſes have a coherence with the laſt, and continue the hiſtorical Relation of the Execution of the Sentence, and the deliverance of Jeremiah by a Juſt Judgment from the lawleſs Violence of the King, the Example of which is contained in thoſe four Verſes; on the contrary, the words of Paul, Act. 19.4, 5. are to be joyned together to prevent Error.

2. A falſe and evil Speech is propoſed, when the Devil and wicked Men are introduc'd as ſpeaking; Pſal. 3.2. Many there be which ſay of my Soul, There is no help for him in his God. Pſal, 12.4. Who have ſaid, With our Tongue will we prevail; our Lips are our own; Who is Lord over us? Iſa. 14.13. For thou haſt ſaid in thy Heart, I will aſcend into Heaven; I will exalt my Throne above the Stars of God, &c. Mat. 23.16. Wo unto you ye blind Guides, which ſay, Whoſoever ſhall ſwear by the Temple, it is nothing; but whoſoever ſhall ſwear by the Gold of the Temple, he is a Debter, &c. Of this kind of Speech we will give ſome uſeful Obſervations.

1. An Hiſtorical Narration, altho moſt true, yet all things therein ſaid, are not believed to Obſerv. 1 be true.— For when a Canonical Writer treats of a thing, and ſpeaks of what is falſely or fooliſhly done or ſaid by another, he does not approve of it, but only relates it: The things in Scripture are of two ſorts,— ſome are foreign, by way of narrative, or recital; and ſome foreign, by way of Aſſertion, and Approbation; things related of the latter kind are always true; but not of the former. Here likewiſe we muſt diſtinguiſh between the Hiſtory it ſelf, and the Speech introduced by him that ſpeaks; the firſt is always true, the latter not, &c.

2. When the wicked or falſe Speech of another is related, a true Sentence, Obſerv. 2 or Word of the holy Spirit is intermix'd, as 1 Kings 21.10. the words of Jezebel, writing to the Citizens of Jezreel are thus related; Set two Men, Sons of Belial, before him, to bear witneſs againſt him, &c. the words (Sons of Belial) are not Jezebel's, who would fain deſtroy Naboth by a colour and pretext of Right and Juſtice; but they are the words of the holy Spirit, which Exegetically and according to Truth, deſcribe thoſe ſuborn'd Wretches that would teſtify againſt the innocent, as Ver. 13, &c. Iſa. 28.15. Becauſe ye have ſaid, We have made a Covenant with Death, and with Hell, are we at Agreement; when the overflowing Scourge ſhall paſs through, it ſhall not come unto us, R. Kimhi in Loc.for we have made Lies our Refuge, and under Falſhood have we hid our ſelves. It was not they that called it Lies and Falſhood, but the Prophet ſo intitles their Hope. The words of the falſe Prophets are hereby to be underſtood, who lyingly adviſed them to hope well: Iſa. 30.10. Which ſay to the Seers, ſee not; and unto the Prophets, propheſy not unto us right things; ſpeak unto us ſmooth things, propheſy Deceits: It is not thoſe Unbelievers, but the holy Spirit that calls thoſe Viſions which they ſought for, Deluſions, for ſuch indeed they were,Pag. 360. Ʋſitatum eſt, quod ingenioſi Homines, &c. &c. Brentius upon Iſa. 44. thus ſpeaks of this Scripture-way of Expreſſion, and brings more Examples. 'Tis uſual for ingenious Men to paint out Impiety of words in colours, and obtrude it upon Men as true Piety. But the holy Spirit acknowleges not, nor owns, ſuch things as are framed and pretended to cloak and excuſe Impiety; but ſees (becauſe there is nothing inviſible to him) into the moſt private receſſes of the Mind; and judges according to what he finds in the very ſecrets of the Heart. Deut. 29.19. the p. 10wicked bleſſes himſelf in his Heart, ſaying, I ſhall have Peace tho I walk in the ſtubbornneſs of my Heart, to add Drunkenneſs to Thirſt.— Who would be ſo impudent as publickly to ſay that his ways are wicked, and that he would perſevere in them: See Pſal. 14.1. Iſa. 28.15. & 44.17. Jer. 18.12. the holy Spirit recites the words of the wicked, not the words of their Mouths, but the words of their Hearts: For the ungodly do not call their own Ways evil, but in regard they are really ſo, the Spirit ſo calls them as his own Sentence.

Obſerv. 3 3. Yet all things, which the Devil and wicked Men are ſaid to ſpeak, are not in themſelves evil and falſe, altho pronounced with a fallacious and fraudulent Intention— this may be ſeen in the words of unclean Spirits; Mar. 1.24. I know thee who thou art, the holy One of God: See Luke 4.34. Acts 16.16, 17. In the words of Caiphas the Jewiſh High-Prieſt,Gregor. Lib. 23. Moral. cap, 3. John 11.49, 50, &c.

Whatſoever is related in Scripture, may be reduced to theſe four ways, viz.

When good Things are well ſpoken.

When evil Things are ill ſpoken.

When good Things are ill ſpoken.

When evil Things are well ſpoken.

1. Good Things are well ſpoken, when righteous and holy Things are well preached; as Mat. 3.2. Repent, for the Kingdom of Heaven is at hand.

2. Evil Things are ill ſpoken, when a perverſe or wicked Action is perſwaded to; as Job 2.9. Curſe God, and die.

3. Good Things are ill ſpoken, when ſomething is not pronounced with a right Mind and Underſtanding; as Joh. 9.28. the Phariſ…es ſay to the blind Man that had his Sight reſtored,— Thou art his Diſciple; which was true; but they ſpoke it maliciouſly, and by way of Contempt. Joh. 11.49, 50. It is expedient for us that one Man ſhould die for the People, that the whole Nation periſh not: This was good (yea the greateſt Good in the World) but he ſpoke it out of ſpite to Chriſt, and a greedineſs to deſtroy him, without any reſpect to the Grace of Redemption, of which he was ignorant.

4. Evil Things are ſaid well, when by the Mouth of the Speaker Vice is expreſſed ſo, as to condemn and confute it.

3. Speeches prudently feigned and compoſed to ſignify another thing, are to be read in Scripture-Parables, eſpecially the Writings of the Evangeliſts, which ſhall be treated of at large in this Work, in the Chapter of Parables, to which we refer you. To this belongs when a Speech is attributed to perſons, to be a ſign of the very ſtate of Things,Iſaiah 3.6.Isa 3:6 and is figured as the thing ſignified by that Speech; as is intimated, Iſa. 3.6. When a Man ſhall take hold of his Brother, of the Houſe of his Father, (ſaying) Thou haſt cloathing, be thou our Ruler, and let this Ruine be under thy hand: Ver. 7. In that day ſhall he ſwear, ſaying, I will not be a Healer; for in my Houſe is neither Bread nor Cloathing; make me not a Ruler of the People: The rareneſs or fewneſs of Governours capable to exerciſe that Dignity,Iſaiah 4.1.Isa 4:1 is denoted in this Dialogiſm, or feigned Speech: Iſa. 4.1. And in that day ſeven Women ſhall take hold of one Man, ſaying, Vid Gram. Sacra. 263, 264.We will eat our own Bread, and wear our own Apparel, only let us be called by thy Name, to take away our Reproach.— This is a Prophecy of the want of Men, becauſe of the frequent Slaughters that were to come, and the Deſolation of Women. See other Examples, Mat. 23.39. with 21.15, 16.

4. A Covert Proſopopoeia, when the Verb of ſaying is omitted, called foreign, (or Imitation) 'tis either ſimple or connex; the ſimple are ſuch as are without Collocution: Iſa. 21.3. Therefore are my Loins filled with pain, Pangs have taken hold of me, as the Pangs of a Woman that travelleth; I was bowed down at the hearing of it, I was diſmayed at the ſeeing of it: Ver. 4. My Heart wandereth, Horror affrights me, he hath made my amiable Night terrible, (ſo the Hebrew.) After that Divine Oracle which foretels the Deſtruction of Babylon by the Medes and Perſians, this Mimeſis of the King of Babylon is ſubjoyned, by which he expreſſes his Anxiety and Terror, as if the thing was then a doing: You may find the fulfilling of this deſcribed, Dan. 5.6, 9, 10, 30. Other Examples you may read, Jer. 49.10, 11, 14. Pſal. 2.3. Pſal. 82.8, 9. & 89.3. Eccleſ. 4.8. Prov. 23.35. Iſa. 14.16. & 22.13. & 33.18. & 56.12. & 58.3. Jer. 3.17. & 6.4, 5, 6. & 8.14. & 11.19. & 20.10. & 30.17. & 31.3. Lam. 3.42. & 2 15. Micah 2.11. Acts 1.4, 5. & 15.5. & 17.3. 1 Cor. 15.32. Col. 2.21, &c.

p. 115. There is a connex Mimeſis in a Dialogiſm, or the Diſcourſe of two or more;Dialogiſm. Pſal. 118.19, &c.Ps 118:19 as Pſal. 118.19, &c. which is an eminent Example of this, and is thus expounded by Junius, Parall. 1, 37. Open to me (ſays the godly Man) the Gates of Righteouſneſs, being entred at them, I will praiſe (Jah) the Lord; to this Petition an Anſwer is annexed, as if the Church, who is the Mother, were teaching her Children the Cauſes or Ways of Salvation,— Ver. 20. This is the Gate of the Lord, into which the Righteous ſhall enter, viz. Chriſt, who is the Way, the Truth, and Life. This Entrance being ſhewn or expounded, the Godly congratulate, ſaying Ver. 21. I will praiſe thee, &c. as if they had ſaid, When we behold this Entrance which the Lord has opened, we cannot but praiſe and admire the greatneſs of his Favour and Goodneſs; eſpecially when we conſider, that all good things beſtowed upon Mankind, proceed from the Benignity of the Deity, tho unthought of by them. Pray therefore what is this Gate? Ver. 22. The Stone which the Builders refuſed, is become the **foreign, Angularis, ab foreign, ſummus▪ chief, & foreign. Angulus, a Corner.head Stone of the Corner (that is, not only the ſupport of the Building, but what gives Entrance into it,) which, Ver. 23. is the Lord's doing, and exceeds the Capacity of humane Art, or Underſtanding. But when will this be? Ver. 24. This is the Day which the Lord hath made, not by conſtant Labour or Artifice. Therefore it is juſt, that we ſhould place all our Joy and Comfort in him alone, and in an aſſured Confidence of our Deliverance proclaim his Glory, becauſe he hath vouchſafed us ſo glorious a Redemption: Ver. 25. Save now, I beſeech thee, O Lord, &c. that is, grant full Salvation to the Members of thy Church, and proſper the ways of thine Anointed, whom we celebrate with this joyful Acclamation: Ver. 26. Bleſſed be he that cometh in the Name of the Lord: not only in himſelf, or in his own Perſon, but transfuſing Divine Benediction by the Voice of the Goſpel into thoſe who believe in his Word, ſaying, We have bleſſed you out of the Houſe of the Lord; that is, from Heaven, or the higheſt Places, as the Houſe of the Lord is frequently called in Scripture.

To this we may refer the whole Book of Canticles, which is a continued Dialogiſm, or Dialogue; and the 63 Chapter of Iſaiah, wherein there is a Conference between Chriſt and his Church, reſpecting the glorious Triumph of Chriſt over Death and Suffering, manifeſted in his Reſurrection. See alſo Jer. 47.6, 7. [So much of the ſpeaking of a real Perſon.]

6. Speech is alſo attributed to a mute or inanimate thing:Speech attributed to a mute or inanimate thing. as Judges 9.8. and the following Verſes, where Trees are repreſented as Perſons, ſpeaking and reaſoning amongſt themſelves in the Parable of Jotham; as alſo 2 Kings 14.9. By the ſame Reaſon, Speech, or certain Words are attributed to Deſtruction and Death, Job 28.22. to Fir-trees, Iſa. 14.8. to the Dead, Verſe 10. See Ezek. 32.21. to the Righteouſneſs of Faith, Rom. 10.6, 7, 8. See alſo Rom. 9.20. 1 Corinth. 12.15, 16, &c. ſome refer hither, Prov. 1.20, &c. and 8.1, &c. to Chap. 9.7. where Wiſdom, commending it ſelf, and inviting Men to partake of it, is introduced. But the ſoundeſt Divines do rightly underſtand Chriſt by this Wiſdom; which Chap. 1.20. & 9.1. is called foreign, in the Plural by way of Excellency; as if it were ſaid, He is the very Wiſdom of the moſt wiſe God, and the very Author of it. Chap. 8.14. he attributes Counſel, Strength, and Prudence to himſelf, Ver. 17. and to love them that love him; Ver. 24, 25. that he was brought forth before the Depths, &c. Ver. 22, 27, 30. That he was Exiſtent before the Creation of the World. Ver. 23. Anointed, or ſet up from everlaſting, viz. to be a King and Governour. Ver. 30. Sporting always before him, viz. the Father, — All which, and other things there written, muſt of neceſſity be attributed to a true Perſon: See Matth. 11.19. Luke 7.35. & 11.49. (as alſo Matth. 23.34.) 1 Cor. 1.24, 30. Colloſ. 2.3. Therefore this Proſopopoeia is to be referred to the firſt Claſs, not to this latter.

p. 12CHAP. V. Of an foreign, (Eroteſis) or Interrogation.

foreign, to ask, or queſtion.TO the foregoing five, we may add this Figure in Logiſm, viz. foreign, which ſignifies Interrogation, or asking a Queſtion; which becauſe it is peculiar to the Idioms of the Hebrew and Greek, of the Old and New Teſtatment; we will briefly and particularly treat of, (1.) With reſpect to its Force, Energy, or peculiar Emphaſis, (2.) With reference to its uſe. The firſt we will conſider according to the order of Interrogative Words.

The Interogative Particle [Who] beſides its ordinary Grammatical Signification, which ſimply denotes asking, (Pſal. 15.1. & 24.3. Iſa. 42.24. & 63.1, &c.) ſometimes ſignifies an abſolute Negative, when the Speech is of Perſons; as Pſal. 94.16.Pſalm 94.16.Ps 94:16 Who will riſe up for me againſt the Evil-doers? or, who will ſtand up for me againſt the workers of Iniquity? as if he had ſaid, No Man can help me; ſo have I been dealt withal: It is only God can relieve me, as ver. 17. Pſal. 106.2.Pſalm 106.2.Ps 106:2 Who can utter the mighty Acts of the Lord? who can ſhew forth his Praiſe? that is, None can do it; yet Pſal. 9.14. David ſays, That I may ſhew forth all thy Praiſe in the Gates of the Daughter of Sion: which Text R. Kimhi thus reconciles; viz. In the former Text we are to underſtand the Praiſe of God, with reference to thoſe great things which he had done for his People in general: In the latter, what he had done for David in particular. We may add, that the firſt place may be meant of the moſt perfect Praiſe of Jehovah, in the celebrating of which, no Proportion can be ſtated ſo as to correſpond with it: The latter, an earneſt endeavour to return Thanks and Praiſe to the very utmoſt of humane Faculty: See Pſal. 40.5. Pſal. 113.5. Who is like unto the Lord our God? that is, there is none amongſt Men, who can ſo really condole your Caſe, and ſo mightily help you; for God was, and is, both willing and able. He ſpeaks here of a Divine Grace, Aid, and Help: There is his gracious Encouragement given for our Hope in the next Verſes.

Iſaiah 58.3.Isa 58:3Iſa. 58.3. Who can declare his Generation? that is, none can, becauſe he is eternal. Heb. 1.5. For unto which of the Angels ſaid he at any time, Thou art my Son, &c. Ver. 13. But to which of the Angels ſaid he at any time, Sit on my Right-hand, &c. That is, he never ſaid ſo to any of the Angels: See Iſa. 40.13, 14. Luke 14.5. John 8.46. Rom. 8.31, 33, 34, 35. & 11.34, 35. 1 Cor. 9.7, &c.

Sometimes it does not abſolutely deny, but reſtrictively, ſo that the Particle quis, who, is put for quotuſquiſ que how many, which denotes fewneſs, or paucity; as Pſal. 90.11. Who knoweth the power of thine Anger? that is, they are indeed but few, to wit, the Servants of the Lord; as Ver. 13, 16. Iſa. 53.1. Hoſea 14.10, &c. Sometimes it denotes the Difficulty of the Queſtion asked: 1 Sam. 2.25. If a Man ſin againſt the Lord, who ſhall intercede for him? That is, how difficult is it to appeaſe the Lord, when he is angry for our Sins? Prov. 31.10. Who can find a Woman of Strength? (or Activity, viz. a vertuous Woman?) this does not ſignify that ſuch are no where to be found, but that they are rare: See Mat. 19.25, 26. Mark 10.26. with ver. 23, &c.

The Interrogative [an, nunquid, whether] beſides its common Signification, which ſimply and affirmatively asks a Queſtion; Gen. 18.21. Numb. 13.19. Rom. 3.3, 5, 6, &c. ſometimes denotes an abſolute Negation, as Gen. 18.14. Whether is there any thing too hard for the Lord? that is, there is nothing too hard for him: Ver. 17. Whether ſhall I hide from Abraham the thing I am about to do? that is, I will not hide it from him; Gen. 30.2. Whether am I in God's ſtead, who hath with-held from thee the Fruit of the Womb? as if he had ſaid, Can I arrogate that to my ſelf, which is the Work of God? (that is, I can by no means do it) He made thee barren, and he only can make thee fruitful. See Gen. 50.19. Job 40.20, &c. Joel 1.2, &c.

On the contrary, a Negative Interrogative, A Negative Interrogative.as [is not] is to be underſtood affirmatively, as Gen. 13.9. Is not the whole Land before thee? that is, the whole Land is before thee; Gen. 37.13. And Iſrael ſaid unto Joſeph, Do not thy Brethren feed (the Flock) in Shechem? that is, they do ſo: Exod. 4.14. Is not Aaron the Levite thy Brother, p. 13whom I know to be eloquent? that is, I know that he is ſo: See Deut. 11.30. Joſh. 10.13. Ruth. 2.9. & 3.1. 1 Chron. 21.17. (ſee 2 Sam. 24.17.) Job 7.1. Pſal. 56.8, 13 Eccleſ. 6.6. Iſa. 50.2. (with 59.1.) Jer. 23.24. Joel 1.16. Amos 2.11. & 5.20. Obad. 5.8, 9. Jonah. 4.11. Mat. 7.22. Mark 12.24. (ſee Mat. 22.29.) Joh. 4.35. & 6.70. & 11.9. 1 Cor. 10.16. Heb. 1.14, &c.

We are ſpecially to note, that there are ſome Places, which affirmatively ask, Obſervation.in which there is an affirmative Senſe, or in which the Negative Particle (No) is to be underſtood; as 2 Sam. 15.27. The King ſaid unto Zadok the Prieſt (art not) thou a Seer? that is, thou doſt perfectly ſee how things go; ſee Ezek. 8.6. 1 Sam. 2.27. 1 Kings 16.31. Jer. 31.20. & 23.23.

The Interrogative [foreign, quomodo, how,How.] ſometimes abſolutely denies; Exod. 6. 12, 30. Deut. 7.17. Judg. 16.15. Pſal. 73.11. & 137.4. Mat. 12.26, 34. & 23.33. Mark 4.13. Luke 6.42. Rom. 10 14, 15. 1 Cor. 14.7, 9, 16. 1 Tim. 3.5. Heb. 2.3, &c.

[Why, wherefore, foreign,] is often put for Prohibition; Gen. 27.45. Why ſhould I be deprived of you both in one day? that is, let me not be deprived of both: 1 Sam. 19.17. Why ſhould I kill thee? that is, let me not kill thee: See 2 Sam. 2.22. 2 Chron. 25.16. Pſal. 79.10. Eccleſ. 5.5. & 7.17, 18. Jer. 27.13, 17. & 40.5. Ezek. 33.11. Dan. 1.10, &c.

The uſe of Interrogations The uſe of Interrogations.is various, and almoſt ſerves every Affection: There is,

1. An Interrogation, which denotes AbſurdityAbſurdity. in a way of exploding it; as Joh. 3.4. How can a Man be born when he is old? can he enter the ſecond time into his Mother's Womb? as if he had ſaid, This is abſurd, and in my Judgment, cannot be; Joh. 6.52. How can this Man give us his Fleſh to eat? as if he had ſaid, This is moſt abſurd: See Ver. 60. and Chap. 12.34.

2. Admiration, Admira…ion.Gen. 17.17. Shall a Child be born unto him that is an hundred Years old! and ſhall Sarah that is ninety Years old bear! This is an Interrogation, admiring the Divine Power, and comparing it with his own and his Wives Impotency; as Rom. 4.19, 21. More Examples, ſee Gen. 27.20. & 42.28. Cant. 3.6. Pſal. 133.1. Iſa. 1.21. & 63.1. Ezek. 16.30. Mat. 21.20. Mark 6.37.

3. Affirmation, Affirmation.of which we have given Examples in the foregoing Pages.

4. Demonſtration Demonſtration.of a certain Subject, of which ſome thing is affirmed or predicated, Ezek. 8.6. Son of Man, ſeeſt thou what they doe? as if he had ſaid, Behold, thou art foreign, a Spectator, or Witneſs of their Impiety, Idolatry, and Abomination. Mat. 11.7, 8, 9. there are certain Interrogations propoſed by our Saviour, the ſcope of which is to ſhew who John was, and in his Commendation to affirm or deny ſome things. And ſometimes in this manner the Queſtion and Anſwer are joyned; both which are equipollent to a connexive Enunciation, whoſe Antecedent is taken from the Queſtion, and the Conſequent from the Anſwer: as Pſal. 25.12. What Man is he that feareth the Lord? him ſhall he teach in the way that he ſhall chuſe. Ver. 13. His Soul ſhall lodge in Goodneſs, and his Seed ſhall inherit the Earth: that is, theſe things ſhall be conferred on him that fears the Lord: So Pſal. 34.12, 13. Pſal. 107.43. Jer. 9.12. Hoſ. 14.10. See alſo Prov. 22.29. with 29.20.

5. In a matter of Doubt; Doubt.Gen. 18.12. Therefore Sarah laughed within her ſelf, ſaying, After I am waxed old, ſhall I have Pleaſure? theſe words denote diffidence and doubt, and the unlikelihood in her Judgment of what was promiſed, as the following words of the Lord manifeſt. Rom. 10.6. But the Righteouſneſs which is of Faith, ſpeaketh on this wiſe, Say not in thy Heart, who ſhall aſcend into Heaven? Ver. 7. Who ſhall deſcend into the Deep (or Abiſs?) Theſe Interrogations of Doubt, are brought to denote the uncertainty of ſelf-Righteouſneſs, which Righteouſneſs by Faith wholly takes away; conſult the next Chapter.

6. Exaltation Exaltation.and Extenuation. Rab. Kimhi in his Comment on Jer. 22.23. ſays, that the Interrogative Particle foreign (quid vel quam, what, or how,) is uſed in a double Signification, viz. to exalt a thing, as Pſal. 31.19. O how great is thy Goodneſs? Pſal. 139.17. How precious alſo are thy Thoughts unto me, O God? Or to extenuate a thing, as Pſal. 8.4. What is Man, that thou art mindful of him? that is, how inconſiderable, and unworthy is he of thy Grace and Favour? So Pſal. 144.3. See alſo Iſa. 2.11, to 22. with Pſal. 146.3, 4. 1 Sam. 9.21. 2 Sam. 7.18. Gen. 23.15. Exod. 3.11. 1 Kings 9.13, &c.

7. Expoſtulation, Expoſtulation.Accuſation or chiding.] Gen. 12.18. Pharaoh chid Abram, What (is) this (that) thou haſt done unto me? why didſt thou not tell me that ſhe was thy Wife? p. 14Ver. 19. Why ſaidſt thou, She is my Siſter? So Gen. 31.26, 27, 30. & 44.4, 15. Other Examples are, Pſal. 11.1. Pſal. 50.16. Iſa. 5.4. & 58.3. Ezek. 12.22. Dan. 3.14, &c.

8. Indignation Indignation.] as Pſal. 2.1. Why do the Heathen rage, and the People meditate vain things? That theſe are words of Indignation, appears, Ver. 5. Mat. 17.17. O faithleſs and perverſe Generation, how long ſhall I be with you? how long ſhall I ſuffer you? this was an Apoſtrophe to the Apoſtles by way of Indignation, as appears from Ver. 10.

9. By way of Inſultation Inſultation.and Irony,] as Pſal. 42.3. While they continually ſay unto me, Where is thy God? So Pſal. 79.10, &c. More Examples ſee Jer. 22.23. & 23.33. with Ver. 36. Joh. 18.38.

10. By way of Lamentation, Lamentation.] as Pſal. 3.1. Lord, how are they increaſed that trouble me? (or, Lord, how numerous are my Enemies?) Pſal. 22.1. Lam. 2.20. Pſal. 77.7, 8, 9. Hab. 1.17.

Miſeration.11. By way of Commiſeration or Pity,] as Lam. 1.1. How doth the City ſit ſolitary that was full of People, &c. Lam. 2.1. How hath the Lord covered the Daughter of Sion with a Cloud in his Anger? &c. ſo frequently in the Lamenations.

12. By way of Negation, Negation.concerning which we refer you where we have ſpoke a little before of the Emphaſis of an Interrogation.

Optative or wiſhing.13. By way of Wiſhing,] as 2 Sam. 23.15. Who will make me drink of the Water of the Well of Bethlehem? That is, O that ſome body would make drink: See Rom. 7.24.

14. By way of Prohibition, Prohibition.or Diſſwaſion from a thing, of which you may ſee the fourth and fifth Paragraphs before going.

15. By way of Rejection or Refuſing,] as Numb. 23.8. How ſhall I curſe him, whom God hath not curſed? and how ſhall I defy (or deteſt,) him whom the Lord hath not defied (or deteſted?) As if he had ſaid,— I neither can, nor dare do this thing; ſee Judg. 11.12. 2 Sam. 16.10. 1 Kings 17.18. 2 Kings 3.13. Hoſea 14.9. Joel 3.9. Matth. 8.29. Mark 5.7. Luke 8.28. Joh. 2.4.

CHAP. VI. Of the Figures of a Sentence in Dialogiſm.

FIgures in a Dialogiſm, of which we have given a Deſcription before, are five in Number, which we will briefly expound and illuſtrate with Examples; as,

Aporia, ab foreign, animi pendeo, &c.1. foreign or foreign, Doubting or Deliberation, is a Figure when we deliberate, or reaſon with our ſelves, what we ought to ſay or do; as Pſal. 139.7. Whither ſhall I go from thy Spirit? or, whither ſhall I fly from thy Face (or Preſence)? &c. See the four following Verſes. Other Examples are, Lam. 2.13. Luke 16.3, 4. 1 Cor. 11.22. Phil. 1.22, 23, 24. Rom. 7.24, 25, &c.

An…oenoſis, ab foreign with, and foreign, to communicate.2. foreign, Anacoenoſis (which ſignifies Communication, or an imparting of a thing to another) is a Figure, when we deliberate or conſult with thoſe things, with whom we argue for, or againſt; as Iſa. 5.3, 4. Now therefore, O Inhabitants of Jeruſalem, and Men of Iſrael, judg I pray you, betwixt me and my Vineyard, &c. ſo Luk. 11.19. Acts 4.19. 1 Cor. 4.21. & 10.15, 16. & 11.13, 14. Gal. 3.1, 2, 5. & 4.21, &c.

3. foreign, Occupation, is when that which may be objected, is anticipated and avoided:— this is done either covertly, or tacitely; or open and plainly. Of the firſt ſort we reckon, when the Objection is not mentioned, but only the Anſwer; Rom. 9.6. It cannot be that the Word of God ſhould take no Effect; for they are not all Iſraelites, that are of Iſrael (ſo the Greek:) This obviates an Objection, viz. If Iſrael be rejected, the Word of God will be ineffectual; I will be thy God, and the God of thy Seed, &c. An open or plain Prolepſis, Prolepſis.is when the Objection is ſtated and anſwered: this is often joyned with a Proſopopoeia,— the parts of this are foreign, Hypophora, and foreign, Anthupophora: The firſt is the Adverſaries Reaſon, or Objection; the latter, the Solution or Confutation of it. Examples are, Iſa. 49.14. But Sion ſaid, The Lord hath forſaken me, and my Lord hath forgotten me: The Anſwer of this p. 15Objection follows, Ver. 15. Can a Woman forget her ſucking Child, &c. See alſo Mat. 3.9. Rom. 3.1, 2, 3, 4, 27, 29, 31. & 4.1, 2, 3. & 6.1, 2. & 7.7. & 9.14, 19, 20. & 10.18, 19. & 11.1, 11, 19, 20. 1 Cor. 15.35, 36, &c.

4. foreign, Permiſſion, is when we ſeriouſly or ironically permit or grant a thing, and yet object the Inconveniency or Unreaſonableneſs of it: Examples of a ſerious Epitrope Epitrope.are, Rom. 2.17. Behold, thou art called a Jew, and reſteſt in the Law, and makeſt thy boaſt of God, ver. 18. And knoweſt his Will, &c. as if he had ſaid, I grant it is ſo; but why is thy Converſation ſo diſagreeable to that outward Profeſſion? Ver. 20. and the following Verſes ſhew this to be the meaning. See alſo Rom. 9.4, 5. Gal. 4.15, 16.

An Ironical Epitrope is, when we ſeem to grant a thing, which is indeed a Prohibition of the contrary. Of this Illyricus ſays, Clave Script. Part. 2. Col. 302. It is a ſpecies of Permiſſion, when we grant what is unjuſt to any, not as judging what he ſays right, but as it were giving way to his Obſtinacy, Malice, or Fury. As angry Fathers uſe to ſay to their diſſolute Sons,— I ſee you will ruine your ſelf; take your Courſe, run on headlong to deſtruction. Examples you may read, Jud. 10.14. Prov. 6.32. 1 King. 22.15. Eccleſ. 11.9. Iſa. 29.1. Jer. 2.28. & 7.21. Lam. 4.21. Ezek. 20.39. Amos 4.4, 5. Mat. 23.32. & 26.45. Joh. 2.19. & 13.27. 1 Cor. 15.32. 2 Cor. 11.19. Rev. 22.11.

5. foreign, Synchoreſis, Conceſſion,Conceſſion. is when a certain Saying is granted, yet withal declared to be unprofitable or of no advantage; James 2.19. Thou believeſt that there is one God, thou doſt well; the Devils alſo believe and tremble. See Rom. 11.19, 20, &c. 1 Cor. 4.8. 2 Cor. 10.1, 2, 11. & 12.16, &c.

CHAP. VII. Of other Schemes of Sentences and Amplifications.

I. Schemes taken from Cauſes.

foreign, Aetiologia, Aetiologia.according to its Signification, is the rendring of a Reaſon of a Word or Deed; as Rom. 1.13, 14. Now I would not have you ignorant, Brethren, that oftentimes I purpoſed to come to you, (but was let hitherto) that I might have ſome Fruit among you alſo, even as among other Gentiles. I am debter both to the Greeks, and the Barbarians, &c. Ver. 15, 16. — I am ready to preach the Goſpel to you that are at Rome alſo: For I am not aſhamed of the Goſpel of Chriſt; For it is the Power of God unto Salvation, to every one that believe, &c. See Rom. 3.20. & 4.14, 15.

foreign, ſignifies Tranſlation, Metaſtaſis.and is when the Cauſe or Blame is transferred from one to another, as Rom. 7.8. Paul ſays, that the Law augments Sin; yet Ver. 14. following, ſhews that it is the fault of our corrupt Nature.— See Rom. 8.3. 1 Cor. 4.6, &c.

II. Schemes taken from Adjuncts and Circumſtances.

foreign, Topographia, that is the Deſcription of a Place, is, when a Place is accurately deſcribed, exhibiting it, as it were to our view; as the Deſcription of Hell, Iſa. 30.33. Luke 16.24, &c. the New Heaven, and the New Earth, in the Elect, which ſhall be eternally glorified, Iſa. 65.17, &c. Rev. 21.1, &c. of Sin, or the Church inviron'd with broad Streams, Iſa. 33.20, &c. By which Deſcription, its Safety and divine Defence from Enemies is noted. Of the New Temple and the Admirable City, Ezek. 40.— See Pſal. 42.6. Pſal. 60.7, &c. Pſal. 89.12. with Ver. 11.

Here note, That the Climates or diſtinct parts of the Earth, as the Eaſt, Weſt, Obſervation. ☜North, and South, when mentioned in Scripture, are to be underſtood with reſpect to the Situation of Judaea, Jeruſalem, and the Temple, where the Prophets lived in the Land which God gave the Jews: only we muſt except ſome Places in Ezekiel, who lived and wrote in Babylon. Note alſo**☜ Note that the Sea ſignifies the Weſt. viz. The Mediterranean Sea, which is on the Weſt of Judaea, Numb. 2.18. Joſh. 16.3. p. 16Ezek. 42.19, &c. Jerom on Ezek. 46. ſays, 'Tis a cuſtomary way of ſpeaking in Scripture, becauſe of the Situation of Judea, to call the Sea the Weſt. We may except Pſal. 107. where in the Hebrew Text, the Sea ſignifies the South, viz. the Red Sea, which was on the South of Judea: See Pſal. 72.8. Exod. 23.31, &c.

Chronographiaforeign, Chronographia, a Deſcription of Time, foreign, Pragmatographia, a Deſcription of a Thing or Action, and foreign, Proſopographia, a Deſcription of a Perſon, are rather the Circumſtances (foreign) of an hiſtorical Speech ſimply and plainly delivered, than Schemes; tho by ſome accounted as ſuch.

H…potypoſis.foreign, Hypotypoſis, ſignifies Repreſentation, and is, when a thing is ſo repreſented to the Eye, ſo as that it may ſeem not to be told, but to be acted; as in that Deſcription of the horrible Deſolation of the Earth, Iſa. 1.6, &c. the whole 34 Chapters. Jer. 4.19, 20, 21, 23, 24, 25, 26, 31. Of Idols, Iſa. 44.9. & 46.6. The Humiliation and Paſſion of Chriſt, Iſa. 53. Of Famine or Hunger, Lam. 4.8, 9. Of the Triumph of Chriſt, Col. 2.14, 15, &c. The Holy Spirit not only exhibits verbal but real Hypotypoſes; of which ſee our Treatiſe of Types, Article 3. To this Head, ſome refer foreign, an Image, or Repreſentation of a thing, viz. When the glorious or illuſtrious Figure, Picture, or Species of a Thing or Perſon is produced: as when Chriſt is repreſented by the Sun, Mal. 4.2. alſo when God is likened to a Gyant, or mighty Man, ſcarce ſober after drinking hard, and quarrelling with all he meets with, to denote his Wrath againſt wicked Men, and how ſeverely he will puniſh them, Pſal. 78.65, 66. When Chriſt is expreſſed by a Spouſe and a Warriour, Pſal. 45. When the proſperous wicked Man, is propoſed as a green Bay-tree, Pſal. 37.35, 36. So that this is only an illuſtrating Similitude.

Pathopoaeia.foreign, Pathopaeia, an Expreſſion of Affection, is when Affections are clearly expreſſed by a plain Speech: As of God, Iſa. 49.15. Jer. 31.20. Hoſ. 11.7, 8. of the Apoſtle Paul, 1 Cor. 4.14, 15. 2 Cor. 2.4. Gal. 4.19, 20. See Luke 18.9, 10, 11, 12, 13, 14. Iſa. 3.16, 17. Jer. 48.3, &c.

foreign, Syllogiſmus, Syllogiſm.Ratiocinatio, Reaſoning, ſpecially ſo called, (which is alſo called foreign, Emphaſis) is, when the greatneſs of a thing is manifeſted by ſome certain Sign; as when the Stature and Strength of Goliah, is ſet forth by his Armour; 1 Sam. 17.4, 5, 6, &c. When Rehoboam the Son of Solomon, ſaid that his little Finger would be thicker than his Fathers Loins; 1 Kings 12.10. The grievouſneſs of the Burden or Yoke laid upon the People, is noted, when by the Signs of external Peace, the greatneſs of in ward and ſpiritual Peace is denoted, as Iſa. 2.4. See alſo Iſa. 4.1. & 49.20. Mat. 10.30. & 24.20. Luke 7.44, &c. But ſpeaking more accurately, either theſe things belong to a ſimple hiſtorical Narration, or the Tropes and their Affections of which we have treated, Volumn 1. Book 1.

III. Schemes taken from diſparates or different things.

foreign, Parechaſis, Digreſſion, is, when ſomething is added beſides the purpoſe, or exceeds the intended Narration. Gen. 2.8, to 15. where there is a Digreſſion, reſpecting the Habitation which God provided for the Man he created. Gen. 38. throughout is a Digreſſion, as alſo Chap. 36. In the Epiſtles of Paul, there are many neat Digreſſions, which are fairly, tho with different Reaſons, brought to ſerve his preſent ſcope, returning by a circle of Sentences to his firſt original purpoſe. Rom. 1.1, to ver. 8.Rom. 1.1, to 8.Rom 1:1–8 the Apoſtle from his Name, digreſſes to his Vocation, ver. 1. then to define the Goſpel, ver. 2. then to deſcribe Chriſt, ver. 3, 4. again he comes to his own Vocation, v. 5. at length he greets the Romans with Grace and Peace, and ſo ends the Circle. His Scope runs thus, Paul the Apoſtle of the Gentiles, ſeparated unto the Goſpel, ver. 1. the Goſpel is the Doctrine of the Son of God, ver. 2, 3. the Son of God is true God and Man, ver. 3, 4. By this Son of God and Man, Paul was called to the Apoſtle-ſhip, to preach among the Gentiles, ver. 5. the Romans are Gentiles, ver. 6. therefore let Grace and Peace from God the Father, and our Lord, Jeſus Chriſt, be to the Romans, ver. 7. See 1 Cor. 1.13, &c. Eph. 3.1, &c. Col. 1.3, to the end. There are many of theſe Digreſſions in the Epiſtles of Peter, and in his Sermons, as they are deſcribed by Luke in the Acts, &c.

foreign, Metabaſis, Tranſition, is, when the thing, or things, to be ſpoken, is briefly hinted or pointed at; as 1 Cor. 12.13. But covet earneſtly the beſt Gifts, and yet ſhew I unto you a more excellent way. The firſt Words reſpect what went before, p. 17and is their foreign, or Sum; the latter prepares them with the Argument of what follows.— See 1 Cor. 15.1, 2. & 11.17.

IV. Schemes taken from Oppoſites, or Contraries.

foreign, Antitheſis, Contention; is, when a thing is illuſtrated by its contrary oppoſite: — As when the Fortune of the wicked is oppoſed to the Fortune of a good Man. Pſal. 1. & 37. See alſo Iſa. 1.21. & 5.3. & 43.32, &c. 59.9. Lam. 1.1. Ezek. 16.33, 34. Rom. 5.6, 7, 8. & 8.13.15. 2 Cor. 4.17, 18. Phil. 3.7, 8, 9, 14. 2 Pet. 2.19, &c.

foreign, Antimetabole, Commutation or Inverſion, is a kind of a delicate Permutation (or Change) of Contraries one to another, as Mark 2.7. The Sabbath was made for Man, and not Man for the Sabbath. More Examples, ſee Joh. 15.16. Rom. 4.1, 2, 3. & 7.19. 1 Cor. 11.8, 9. 2 Cor. 12.14, &c.

foreign, Anticategoria, adverſe Accuſation, or a transferring to the Adverſary, is, when we faſten that upon our Adverſary which another was accuſed or ſuſpected of: as Ezek. 18.29. & 33.17.

foreign, Antiſtrophe, Inverſion, is, when we retort any thing propoſed as granted into the contrary. It is alſo called foreign, violent: We have an Example in the Anſwer of Chriſt to the Woman of Canaan; Mat. 15.26, 27. which bears this Sence,— Becauſe thou art a Dog (ſays Chriſt) the Children's Bread muſt not be thrown to thee,— Yea but (ſays ſhe) becauſe I am a Dog, you ought not to deny me the Crumbs which fall from the Table, &c.

foreign, Oxymaron, ſignifies one that is wittily fooliſh, and is,Ab foreign acumen, & foreign ſtultus, when Contraries are acutely joyn'd, which ſeem at firſt ſight to be non-ſenſe, but upon better view to be Elegant; as Job 22.6. To ſtrip the naked of their Cloathing. Now the naked have no Cloaths, and ſo cannot be ſtript,— ſo that naked by a Synecdoche, ſignifies to be ill habited. Jer. 21.19. He ſhall be buried with the Burial of an Aſs: that is, with an unburied Burial, viz. not at all: See 2 Chron. 36.6. and Joſephus Lib. 10. Ant. Cap. 8. Acts 5.41.Acts 5.41.Acts 5:41 Rejoycing that they were counted worthy to ſuffer Shame for his Name; foreign to be worthy, and foreign to be diſgraced, or contumeliouſly uſed, are Contraries, but the Apoſtle joyns them by a moſt elegant Oxymoron,— denoting, that it is the greateſt Dignity to be treated unworthily for the ſake of Chriſt; becauſe the Ignominy of the Godly in this World will be their Glory in the Preſence of God.

1 Tim. 5.6.1 Tim. 5.6.1 Tim 5:6 The Widow that lives delicately, (or in Pleaſure) foreign, vivens mortua eſt, living ſhe is dead, or as we render it, ſhe's dead whilſt ſhe liveth.— By Life in the former part, is meant temporal Life, by the latter, ſpiritual Life, viz. Dead in Sin. Profane Writers much uſe this Figure, ſometimes in a ſingle Word, as foreign, a faint-hearted Bragger, foreign, a rich Beggar, that is, a covetous Man; foreign, bitter-ſweet, (as in Wedlock) foreign, a wiſe Fool, that is, a Simpleton, that conceits himſelf wiſe. Sometimes in two or more words, as Sophocles ſays, foreign, the Gifts of Enemies are not Gifts; foreign, a lifeleſs Life, a living Carkaſs. So Epiphanius ſays of Joſeph, foreign, the Husband and not the Husband of Mary. Cicero — If they are ſilent they ſay enough,— ſo Harmonious diſcord, he is mad with Reaſon, poor in the midſt of Riches.— Hence Scipio Affricanus ſaid, Nunquam ſe minùs otioſum eſſe, quam cum otioſus, nec minùs ſolum, quaem cum ſolus eſſet, &c. Voſſius ſays, that in the very word Oximoron, there is an Oxymoron, becauſe it is compounded of Words that ſignify Acuteneſs and Folly, as if a Man could ſpeak ſimply and wiſely at the ſame time.

foreign, Apodioxis, Rejection or Deteſtation; is, when any thing is rejected with Indignation, as extreamly abſurd and intolerable; Pſal. 50.16, &c. God rebukes the wicked that preſume to preach his Word,— ſo Chriſt rebukes Peter, that would prevent his Paſſion, Mat. 16.23. and his Diſciples, Luke 9.55. that would have Fire from Heaven to conſume the inhoſpitable Samaritans; ſo Peter deals with Simon Magus, that would purchaſe the Holy Ghoſt for Mony; Acts 8.20.

foreign, Anthypophora, a contrary Inference; is, when the Objection is refuted or diſproved by the oppoſition of a contrary Sentence. It is alſo called foreign, Antieiſagoge, and foreign, Anticatalexis, Compenſation, becauſe it takes away the Queſtion, by oppoſing a ſtronger Argument; as Mat. 21.23, &c. this differs from that Antipophora Chap. 6. for that anſwers a tacit, this an expreſs Objection.

p. 18V. Schemes taken from Comparates.

foreign, Syncriſis, Paratheſis, Compariſon; is an Amplification of the Sacred Speech by the compariſon of ſuch things as are like and unlike, greater or leſs,— as in a Propoſition and its Anſwer, or the Propoſition only, leaving the Anſwer to be found out, of which ſort there are many Examples in the Parables of our Saviour; of which ſee Gram. Sacr. p. 483, &c. and Illyricus Part 2. Clavis Script. 4. Tract in the Titles of Similitudes, as alſo our Treatiſe of Parables.

VI. Schemes taken from Diviſion.

foreign, Meriſmos, Diſtribution, is when the Whole is largely expounded by a Deduction from the Parts (properly or analogically, ſo called) as Iſa. 24.1, 2, 3. Ezek. 36.4. Rom. 2.6, 7, 8. Joh. 5.28, 29.

Synathroiſmos.foreign, Congeries, a Heap or Pile; is when things of ſeveral Species are piled or huddled together; Iſa. 1.11, 13, 14. & 3.16. Rom. 1.29, 30. Gal. 5.19, 20, 21, 22.

foreign, Anabaſis, Increaſe; is when the Speech aſcends by degrees from the loweſt to the higheſt,— or when the latter Words increaſe in Vehemence beyond the former, ſtill adding the Vehemence to the Oration: See Pſal. 2.1, 2, 3. (Acts 4.25, 26, 27.) Iſa. 1.4. Pſal. 7.5. Pſal. 18.37, 38. Ezek. 2.6. Dan. 9.5. Hab. 1.5. Zech. 7.11, 12. 1 Cor. 4.8. 1 Joh. 1.1. Sometimes there is a progreſs from the higheſt to the loweſt; Ezek. 22.18. in the names of Metals; ſee Phil. 2.6, 7, 8.

VII. Schemes taken from Definition.

foreign, Epexegeſis, Interpretation, is when Words of the ſame Signification are joyned to illuſtrate a Sentence, as Pſal. 17.1. Pſal. 35.1, 2, 3. Pſal. 18.1, 2. Jon. 2.3, 4, 6. Zech. 6.12, 13. to this they refer foreign, Epimone, Commoration, viz. When one perſiſts in his Speech, changing only the Words or Sentences: Mat. 7.21, 22, 23. & 12.31, 32. Col. 2.13, 14, 15. 1 Cor. 7.36, 37, &c.

When that which was before obſcurely delivered, is in the ſame Sentence more clearly expounded, they call it foreign, Hermeneia, which ſignifies Interpretation; Iſa. 1.22, 23, &c.

foreign, Periphraſis, Circumlocution; is, when a thing is pronounced or deſcribed with many Words. Some ſay that the Reaſon of this, is, becauſe Truth may be propoſed more ſplendidly, or that which is unſeemly may be avoided. Some Interpreters ſay, That the Phraſe Gen. 20.16.Gen. 20.16.Gen 20:16 To be a covering of the Wives Eyes, is a Periphraſis of a Husband, becauſe ſhe was really his Wife, and becauſe it was his Duty to protect her (hence it is ſaid Ruth 3.9. Spread thy Skirt over thine Handmaid; that is, receive me into thy Protection in a way of Marriage) then from the Duty of the Wife, who is to reverence and obey her Husband; for the Women were to be vailed, to betoken Subjection, Gen. 24.65. 1 Cor. 11.5, &c. The intire words of Abimeleck to Sarah, Gen. 20.16. runs thus, Behold, I have given thy Brother a thouſand pieces of Silver: Behold, he is to thee a covering of the Eyes unto all that are with thee, and with all other, and be thou adviſed, (ſo the Hebrew) as if he had ſaid, Thou didſt tell me Abraham was thy Brother, to whom (ſo falſly repreſented) I have given a preſent of a thouſand pieces Silver, for a Recompence of what he ſuffered—. But he is thy Husband, not thy Brother, and is ſo acknowledged by all thy Family: Therefore let him be ſo known to all Strangers, and let this Paſſage forewarn you, by which you have wilfully put your ſelf in hazard, and diſſemble no more that way, &c. So a parting or double way is called the Door of Eyes in the Hebrew, Gen. 38.14.

It is ſaid by a Periphraſis (they are the words of Voſſius, lib. 4. Inſtit. orat. cap. 13.) that when mention is made foreign, of Mens retiring to a place of Eaſe, they covered their Feet, Judg. 3.24. 1 Sam. 24.4. For the Hebrews, Greeks, and Romans wore (not Breaches as we do, but) long Gowns or Coats, which covered their Feet at that time. This may be an Inſtance of the Modeſty of the ſacred Stile. See more Examples; Judg. 5.10. 2 Sam. 3.29. 2 Kings 18.37. Eſa. 36.12. 2 Chron. 26.5. Job 10.21, 22. where there is a Periphraſis of Death: See Job 16.22. p. 19So Job 18.14. Death is called, The King of Terrors; that is, which terrifies the wicked; ver. 13. it is called, The firſt born of Death; that is, moſt cruel and funeſt, the Metaphor being taken from the Right of Primo-geniture, to which belong'd a double Portion, and other Prerogatives; and therefore from theſe, whatever was excellent and chief in its own kind was by the Hebrews called the firſt-born (other Phraſes reſpecting Death: See Gen. 15.15. & 25.8. & 42.38. 2 Kings 22.20. Pſal. 94.17. Pſal. 115.17. Eſa. 14.15. & 38.10. 2 Cor. 5.1 Phil. 1.23. 2 Pet. 1.13, 14, &c.) Job 26.13. the Whale is called a Serpent like a Bar, or oblong, becauſe of his immenſe Length: See other Examples, Eccleſ. 12.1, 2, &c. Prov. 30.31. 2 Sam. 5.9. with Joſh. 15.8. 2 Sam. 5.6. Ezek. 1.22. where there is a Periphraſis of Chriſtal: Ezek. 24.16. & 21.15. a Wife is called the deſire of the Eyes, as ver. 18. Ezek. 26.9. there is a Periphraſis of a battering Ram; — a Periphraſis of Gems of a bright Luſtre; Ezek. 18.14. as a Carbuncle, Ruby, Chryſolite, &c. See more Examples, Ezek. 31.14. Micah 7.5. Zeph. 1.9.

In the New Teſtament Men are called foreign, born of Women; Mat. 11.11. See alſo Luke 21.35. Job 1.9. Luke 2.23. 1 Theſſ. 5.3. Mat. 1.18, 23. & 24.19. Mark 13.17. Luke 1.31. & 21.23. Rev. 12.2. There is a Periphraſis of Reſt; Pſal. 132.3, 4, 5, &c. the meaning of which, that he would not reſt till it be done, &c.

VIII. Schemes taken from Teſtimony.

foreign, a Sentence, is a certain general, brief and ſeaſonable Saying,Gnome, Chriae, Noema. of the Manners or Affairs of this Life, without the allegation or citing of an Author (Prov. 1.2. they are called words of Prudence or Ʋnderſtanding.) But if an Author be quoted, it is called foreign Chria, (that is, a profitable Saying) as Seneca ſays, ita vivendum eſſe cum Hominibus, tanquam Deus videat, ſic loquendum cum Deo, tanquam Homines audiant: that is, We muſt ſo live with Men, as if God had ſeen us; and we muſt ſo ſpeak with God, as if Men heard us. And as Craeſus in Xenophon ſays, foreign, Arts are the Fountains of good Things. Demoſthenes ſays, foreign, The Laws are the Soul of a City, &c.

But if an Alluſion only be made to a Sentence or famous Saying, or if it be accommodated to a certain Perſon, it is called foreign (Noema) that is, Cogitation, or thinking; which is frequent in prophane Rhetoricians. But,

Concerning the ſacred Scripture, It abounds with the moſt ſweet and uſeful Sentences in the World: John 6.68. Lord, to whom ſhall we go? thou haſt the Words of Eternal Life. A fair deſcription of which, we have Eccleſ. 12.11. The words of the Wiſe (are) as goads, (by which Men are prick'd forward to their Duty, as Oxen are prick'd forward to go on, or labour) And as Nails (which keep Men within the bounds of Duty, as Planks are fixt when they are nail'd through) faſtened by the Maſters of Aſſemblies, (he ſpeaks Metaphorically of Divine Preaching, as 1 Cor. 3.6. Jam. 1.21. For the Maſters of Aſſemblies are ſuch as founded or inſtituted Colledges, or ſuch as in the publick Aſſemblies of the Church taught the Word of God, as the Prophets and Prieſts in the Old Teſtament did) which are given from one Shepherd, (that is, God, the only Paſtor of his People; Pſal. 23.1. that is, the ſupream Governour and Protector. He alone is the Author of his written Word, ſpeaking immediately by his Prophets, &c.

More eſpecially and by way of brief Analogy,Citations of the Old Teſt. in the New. we will make ſome Obſervations of the Quotations of the Old Teſtament quoted in the New, (1.) Quoad formam internam, with reſpect to the internal Form, which is the ſenſe of Scripture Oracles. (2.) The external Form, which is the Manner or Character of ſpeaking, and the Mode or Way of Allegation.

1. The internal or inward Form, with reſpect to which, the Allegation is made either according to the ſenſe intended by the Holy Spirit; or its Analogical Accommodation. (1.) The Senſe intended by the Holy Spirit, is either literal, or typical and myſtical. In an immediate literal Senſe, there are frequent Quotations which concern Chriſt, of whom the Prophets propheſied, foreign, word for word; as Eſa. 7.14. Behold, a Virgin ſhall conceive, and bear a Son, and thou ſhalt call his Name Emanuel; which in the proper and proximate ſenſe is cited with reſpect to Chriſt; Mat. 1.23.— compare alſo Deut. 18.15. with Act. 3.22. Pſal. 2.7. with Act. 13.33. Heb. 1.5. & 5.5. Pſal. 8.2. with Mat. 21.16. Pſal. 22.18. with Mat. 27.35. John 19.24. Pſal. 40.6, 7, 8. with Heb. 10.5, &c. and Pſal. 45.6, 7▪ with Heb. 1.8, 9 p. 20and Pſal. 68.18. with Eph. 4.8. and Pſal. 69.9. with Rom. 15.3. and Pſal. 102.25. with Heb. 1.10. and Pſal. 110.1. with Mat. 22.24, 45. Mark 12.36. Luke 20.42, 43, 44. Acts 2.34, 35. 1 Cor. 15.25. Heb. 1.13. Pſal. 110.4. Heb. 5.6. and 7.17. Pſal. 110.22. with Mat. 21.42. Mark 12.10. Acts 4.11. 1. Pet. 2.7. So Eſa. 11.10. with Rom. 15.12. and Iſa. 28.16. with 1 Pet. 2.6. and Iſa. 42.1, &c. with Mat. 12.17, &c. and Iſa. 45.23. with Rom. 14.11. and Eſa. 61.1. with Luke 4.18, 21. and Amos 9.11. with Acts 15.15, 16. Mic. 5.2. with Mat. 2.6. and Zech. 9.9. with Mat. 21.5. John 12.14, 15. and Zech. 11.12. with Mat. 27.9. and Zech. 12.10. with John 19.37. and Zech. 13.7. with Mat. 25.31. Mal. 3.1. with Mat. 11.10. Mark 1.2, &c.

Junius and Tremellius, Tarnovius and Rivet, refer to this place, Hoſ. 11.1. Out of Egypt have I called my Son; which Mat. 2.15. is cited and applied to Chriſt.

2. There are Citations in a mediate and typical Senſe out of the Old Teſtament, reſpecting Chriſt and his Myſtical Body the Church: As Exod. 12.46. about the Paſchal Lamb, applied to Chriſt, John 19.26. the Brazen Serpent, Numb. 21.8, 9. with John 3.14, 15. Jonas Chap. 2.1, 11. with Mat. 12.39. Adam and Eve, Gen. 2.23, 24. with Eph. 5.31, 32, &c. To this Head alſo may be reduced thoſe Allegations, which are Expoſitions of an Allegorical Speech, as in Phil. Sacr. p. 375.

An Analogical Accommodation (which Cajetan called a tranſumptive ſenſe) is when the words of the Old Teſtament are uſed in the New, and accommodated to the Event, and for Conveniency or Similitude are attributed to a Perſon or ſome certain thing, extending it beyond the ſcope the firſt holy Writer; as Mat. 13.35. the ſaying, Pſal. 78.2. I will open my Mouth in a Parable, I will utter dark Sayings of old; is analogically ſaid to be fulfilled in Chriſt: For, as God the Father by the Prophets opened the Myſteries of the Kingdom of Heaven to his People at all times; ſo Chriſt who was, foreign, the hypoſtatical Word of the Father, thought meet to expreſs himſelf in Parables. Yet in the 78 Pſalm, true Examples are given; but Chriſt uſes feigned Narrations, foreign, both which agree in this, that they are called Parables, that is, Similitudes, viz. ſuch as are brought in by Chriſt, and recited by the Pſalmiſt on purpoſe to admoniſh the People by thoſe Examples, of what they were to expect from God by their Perſeverance in, or Apoſtacy from the Faith: See 1 Cor. 10.6, 11, &c.

The words Eſa. 53.4. viz. He hath born our Griefs (or Infirmities) and carried our Sorrows (or Diſeaſes) are cited Mat. 8.17. Now if you reſpect the Perſon or adequate Subject of whom the Prophet ſpeaks; the Allegation or Citation is, foreign, according to the word, or literally to be underſtood: but if you will have reſpect to the thing of which Matthew treats; it muſt be only by way of Analogy and Accommodation. For here there is an account given of Chriſt, with reſpect to his healing divers Diſeaſes, in which he is ſaid to accompliſh what was foretold by the Prophetical Oracle, and in a literal ſenſe to bear our Spiritual Infirmities in his Paſſion and Death, as it is expounded 1 Pet. 2.24, 25. More Citations you may find, Deut. 30.11. with Rom. 10.6. in the deſcription of the Righteouſneſs of Faith; ſee alſo Eſa. 43.19. compared with Rev. 21.5. Mat. 2.17, 18. with Jer. 31.15. Mat. 13.14. with Eſa. 6.9. Mat. 15.8. with Eſa. 29.13. Luke 23.30. Rev. 6.16. with Hoſ. 8.10. Acts 13.40, 41. with Habak. 1.5. Rom. 9.27, 28. with Eſa. 10.22. Rom. 9.29. with Iſa. 1.9. 1 Cor. 1.19, 20. with Iſa. 29.14. & 33.18. Rev. 1.7. with Zech. 12.10. & Rev. 11.4. with Zech. 4.14, &c.

2. As to the exernal Form.As to the external Form, or the kind of ſpeaking, or the manner of Citation, the following things are obſervable. (1.) The frequent Quotation of the Septuagint, or the ancient Greek Tranſlation of the Old Teſtament, of which, as Hierom notes,**In queſt Heb. ſuper Gen. To. 4. fol. 102. Hoc generaliter obſervandum, quod ubicun que ſancti Apoſtoli aut Apoſtolici viri loquantur ad Populos his plerum que Teſtimoniis abutuntur, quae (per Tranſlationem Septuagint. Interpretum) jam fuerant in Gentibus divulgatae; that is, This is to be generally noted, that whereſoever the holy Apoſtles or Apoſtolical Men ſpoke to the People, they did for the moſt part uſe theſe Teſtimonies, which (that is, the Tranſlation of the Seventy Interpreters) were now publiſhed to the Gentiles. And that even in thoſe things where there is a manifeſt difference between that Tranſlation and the Original Hebrew Text, as Luke 3.36. wherein, the Genealogy of Chriſt, the Name Cainan is put in which is not in the Original Hebrew, but in the verſion of the Seventy, of which more hereafter.

The words (foreign, reſtoring Sight to the blind) as it is cited, Luke 4.18. are not in the Hebrew Text of Iſa. 61.1. but in the Septuagint: Compare p. 21Zech. 9.9. with Mat. 21.8. and Pſal. 8.2. with Mat. 21.16. Upon which **Part 2. Clavis Script. p. 103.Illyricus thus ſays, In ſeptuaginta Interpretum verſione citandâ notandum eſt, Apoſtolos in Novo Teſtamento non immerito aliquid dediſſe imbecillitati Chriſtianorum, & communi conſuetudini, quod non aliter aliquoties dicta Scripturae citaverint, quam ſicut jamdudum apud vulgus ex illa verſione innotuerint ſic enim illi puſillis Chriſti lac praebentes, ac ad eorum captum ſeſe accommodantes, loqui non dedignati; ſic videmus etiam Parentes aliquando cum Infantibus balbutire; that is, In the Citations of the ſeventy Interpreters in the New Teſtament, we are to note, That the Apoſtles yielded much to the Weakneſs of Chriſtians and common Cuſtom, and that ſeaſonably, in not quoting thoſe Places otherwiſe than the Capacity of the Vulgar could reach: For they giving as it were Milk to thoſe tender Babes of Chriſt, and accommodating themſelves to their Ʋnderſtanding, diſdained not to ſpeak after that manner. So we ſee Parents ſometimes liſp to their little Ones.

Rivet ſays thus**In Iſagog. Scrip. cap. 10. p. 138. They (viz. the holy Pen-men of the New Teſtament) followed this Interpretation in thoſe things only, which did no way prejudice the Truth of Faith, eſpecially when they had occaſion to diſcourſe of any dangerous departure from that very verſion received among the Greeks; or, as he adds, The Apoſtles and Apoſtolical Men uſed that common Verſion by a Liberty no way dangerous, to win upon the Greeks or Gentiles, who had great Veneration for it, tho not in every part perfect. Yet we muſt carefully note, that the Apoſtles did not always quote the Septuagint, as by the comparing of divers places may appear; as Eſa. 25.8. for the Hebrew word there,foreign. which ſignifies in ſempiternum, for everlaſting, the Septuagint has it foreign, prevailing or overcoming; but St. Paul tranſlates it foreign, in Victory: Matthew and John, as Jerome witneſſes in his Comment on Eſa. 6. made their Quotations from the Hebrew, whereas Luke was very skilful in the Art of Medicine, and better read in Greek; therefore his Stile is elegant both in his Goſpel, and in the Acts of the Apoſtles, ſavouring more than they of human Eloquence, and more uſing Greek than Hebrew Citations. Examples from John and Matthew are Zech. 12.10. which the Septuagint renders foreign, They will look upon me, becauſe they have inſulted (for foreign transfixed or pierced) but John 19.37. cites it out of the Hebrew, foreign, They ſhall ſee him whom they pierced: compare the Verſion of the Seventy, Hoſ. 11.1. with Mat. 2.15. Mic. 5.1. with Mat. 2.6. Eſa. 42.1, 2, 3, 4. with Mat. 12.18, 19, 20, 21. theſe and other Paſſages are to be oppoſed to ſuch as do overmuch extol that Greek Verſion, and attribute divine and authentick Authortiy to it, becauſe the Evangeliſts and Apoſtles ſometimes made uſe of it, which kind of reaſoning might carry a ſhew of Validity had they always uſed it, which 'tis certain they did not, and the Reaſon why they cited it ſometimes is given before.Citations from ſenſe, not word for word.

2. Teſtimonies, and Prophecies of the Old Teſtament, are alleadged and produced in the New, not always according to the Letter, or word for word, but frequently by change of the Phraſe in divers Reſpects; as,

1. Sometimes words are left out, which are not for the preſent purpoſe,Detraction 1. as appears, if you compare Deut. 24.1. with Mat. 5.31. and Deut. 25.5. with Mat. 22.24. and Eſa. 9.1. with Mat. 4.15. and Eſa. 42.4. with Mat. 12.21. Some obſerve more eſpecially that the ſacred Writers when they make Allegations, do for brevity and perſpicuity ſake, cite the firſt and the laſt, and cut off the middle, as Eſa. 28.11, 12. with 1 Cor. 14.21. and Eſa. 40.6, 7, 8. with 1 Pet. 1.24, 25. and Zech. 9.9. with Mat. 21.5, &c.

Sometimes words are added for Illuſtration or Expoſition's ſake,Adjection 2. as Gen. 2.24. with Mat. 19.5. where (foreign, they two) are emphatically added, And they two ſhall be one Fleſh: So Deut. 6.13. compared with Mat. 4.10. where the excluſive word is added with great evidence, viz. Thou ſhalt worſhip the Lord [thy God] and him [only] ſhalt thou ſerve: See alſo Eſa. 64.4. with 1 Cor. 2.9. where theſe words are added, Neither hath it entred into the Heart of Man.

There is ſometimes a Tranſpoſition of Words, which nevertheleſs diminiſhes not,Tranſpoſit. 3. nor varies the ſence, as Eſa. 64.4. compared with 1 Cor. 2.9. where the hearing of the Ear, and the ſeeing of the Eye are tranſpoſed; ſo the Deſtruction of Altars and the killing of the Prophets, are tranſpoſed; 1 Kings 19.14. with Rom. 11.3.

There is ſometimes a change of the words themſelves, Change 4.and ſometimes of their Accidents: The change of words themſelves happens, (1.) From the diverſity of reading in the Hebrew Text, eſpecially when the Quotation is from the Septuagint; who having made uſe of Bibles not pointed, did frequently read and expound it otherwiſe then, 'tis in the Hebrew; Gen. 47.31. And Iſrael bowed himſelf upon the Head foreign, p. 22of the Bed (he worſhipped or adored his Lord God, ſo as that he bowed his Body to his Beds-head) but the Septuagint have it foreign,**Et adoravit I…rael ſuper ſummitatem virgae ſ…ae Heb 11.21.Heb 11:21 And Iſrael worſhipped upon the end or top of his Rod or Staff; for they read it as if it had been foreign, which ſignifies a Rod or Staff, the difference being only in the Points. This Verſion the Apoſtle exactly follows, Heb. 11.21. And whereas there is a different reading even in the Greek, ſome Copies having foreign, ejus, of his; ſome foreign, ſuus, his: There ariſes a double Interpretation here, viz. That Jacob through Age being in Bed, leaned upon his Staff, and thanking God for the promiſe of a Sepulture with his Fathers; hence ſay ſome, it ſhould be thus, Et inclinavit ſe Baculo ſuo innixus; And he bowed himſelf, leaning upon his Staff, or, that he bowed himſelf to the Scepter which Joſeph held, and honoured his Son in his Office; that that Dream might be fulfilled which Joſeph had of the Obeyſance of the Sun and Moon, mentioned Gen. 37.9. which the vulgar Verſion, and that of Eraſmus will have rendred, And he adored, leaning on the top of his Rod, &c. Another Example you have Pſal. 40.7. Mine Ears haſt thou opened; of which Metaphor, ſee our ſacred Philology, Book 1. Vol. 1. cap. 7. But the Septuagint render it foreign, But a Body haſt thou prepared for me; which Verſion the Apoſtle cites, Heb. 10.5.Heb 10.5▪Heb 10:5 This reading may be explained two ways: Firſt of Chriſt's human Body; hence the Syriac elegantly tranſlates it; But with a Body haſt thou cloathed me: and ſo the Verſion agrees excellently with the original Hebrew. Becauſe thou haſt prepared a Body for me, and haſt made me an obedient Servant (which is ſymbolically noted by the digging or boring of the Ears) that I may offer the ſelf-ſame Body as a Sacrifice to thee for the Sins of Mankind.

Secondly; as a Body, in oppoſition to Figures and Shadows, as Weſthemerus ſays,**VVeſthemerus lib. de Tropis Sac. Scrip. p. 148. Sacrificium & Oblationem noluiſti, id eſt, Ceremonias illas V. T. repudiaſti, ſed Corpus apt aſti mihi, &c. That is, Sacrifice and Offering thou wouldeſt not; that is, thou haſt abrogated the Ceremonies of the Old Teſtament, but thou haſt prepared a Body for me; that is, the Truth, of which, thoſe Sacrifices were only Shadows; a Figure thou wouldeſt no longer, the time coming wherein the Body, that is, the very thing it ſelf, and Truth was to be made manifeſt, Col. 2.9, 17. Hunnius in his Comment ſays, That theſe words from the Greek Tranſlation are by a very good Reaſon retained, becauſe that Body provided or fitted for Chriſt, or taken in the Incarnation, is to be oppoſed (as a thing adumbrated, and the true propitiatory Sacrifice) to the Rites of the Law, which contained only a Shadow, not the abſolute Image or Subſtance of things.

foreign.2. Exegetically, that is, by way of Illation or Inference, as Pſal. 68.18. Thou haſt received Gifts among Men (ſo the Hebrew) which Eph. 4.8. is thus quoted, foreign, And gave Gifts unto Men; both are true, and the one is the Conſequence of the other, or an Illation from it. Eſa. 1.9. Except the Lord of Hoſts had left us a Remnant (foreign, reliquum) this Rom. 9.29. is called foreign, Seed: So from the Septuagint, Eſa. 10.22. If thy People be as the Sand of the Sea, &c. it is ſaid Rom. 9.27. Si fuerit foreign, If the number of the Children of Iſrael, &c.

Eſaiah 28 16. Rom. 9.27. 1 Pet. 2.6.Isa 28:16Rom 9:271 Pet 2:6It is ſaid, Eſa. 28.16. He that believeth ſhall not make haſte, which Rom. 9.27. is quoted, Whoſoever believeth on him, foreign, and 1 Pet. 2.6. foreign, ſhall not bluſh, be aſhamed, or be confounded: the latter follows from the former; He that believes makes no haſte, but patiently expects the fulfilling of Divine Promiſes; and therefore he will certainly partake of them; whence it follows, that he has no cauſe to be aſhamed of his hope, &c.

Amos 5.27.Amos 5:27Amos 5.27. I will cauſe you to go into Captivity beyond Damaſcus: this is quoted, Acts 7.43. thus, I will carry you away beyond Babylon. Both were fulfilled: for the Iſraelites were not only carried away into Syria only, whoſe Chief or Metropolitan City Damaſcus is, but alſo beyond Babylon, into Perſia and Caſpia, as appears, Eſd. 8.17.

Micah 5.2.Mic 5:2Mic. 5.2. And thou Bethlehem Ephratah, tho thou be little among the thouſands of Judah, yet out of thee ſhall come forth unto me that is to be a Ruler in Iſrael. This Text is thus cited Mat. 2.6. And thou Bethlehem in the Land of Juda, art not the leaſt among the Princes of Juda; for out of thee ſhall come a Governour, that ſhall rule (or feed) my People Iſrael. In the former Text it is called Bethlehem Ephrata, of which you may read Gen. 35.16, 19. and 48.16. In the latter, it is called, The Land of Juda, by a Synecdoche, for a City ſeated in the Land of Juda: For at that time the Epithet of Juda was more uſed, and to Herod himſelf better known then the Sirname of Ephrata, which perhaps at that Seaſon, grew out of uſe, or was leſs known p. 23to the Vulgar. In the former Text Bethlehem is called little, with reſpect to external Splendor and Eminency: But in the latter it is called not the leaſt, becauſe of that ſingular Honour which accrued to it by the Nativity of the Meſſiah. In the former 'tis ſaid, among the thouſands of Juda; but here among the Princes of Juda, of which, ſee our firſt Book, Chap. 3. Sect. 3. there the Meſſiah is called a Ruler in Iſrael, but here a Captain (or Governour), who ſhall feed the People: which eminent Metaphor is elſewhere expounded as it reſpects the Office of Chriſt.

So much for a change in Words themſelves, the like may be found in their Accidents, ſuch as reſpect, (1.) Number, as that which is ſaid, Pſal. 32.1. in the ſingular Number, viz. Bleſſed is he whoſe Tranſgreſſion is forgiven, whoſe Sin is covered, is cited, Rom. 4.7. in the plural; ſo Eſa. 52.7. with Rom. 10.15. in both places the ſenſe is the ſame, for the ſingular is put for the plural ſynecdochically. Compare Deut. 6.16. with Mat. 4.7, &c. (2.) Perſon,Gram. Sacr. p. 680. of which Examples are given elſewhere. (3.) Mood and Tenſe, of which there is an eminent Example in the Citation from Eſa. 6.10. which is made Mat. 13.14, 15. John 12.40. Acts 28.26, 27. where there is an emphatical Change of the Imperative Mood into the Indicative, and of the Preſent Tenſe of the Subjunctive into the Future Tenſe of the Indicative.

Now before we proceed it is to be noted, Note,That ſometimes there is ſuch a Change made in the Quotation, that we cannot clearly ſhew from what place of the Old Teſtament it is taken, as Eph. 5.14. wherefore he ſaith, Awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee Light; which ſome refer to Eſa. 60.1. and others to Eſa. 26.19, 21. But it ſeems to agree moſt with the firſt place, becauſe of the likeneſs of the Scope.

Another ſacred Sentence of a doubtful Original we meet with, Jam. 4.5. Do ye think that the Scripture ſaith in vain, the Spirit that dwelleth in us luſteth to Envy? which words are thought to be cited from Gen. 8.21. others think them to be rather taken from Numb. 11.29, &c.

3. The Writers of the Old Teſtament are wont from two or three alledged Teſtimonies to make up one intire Citation, or, as Salmeron ſays, Tom. 1. p. 109. To produce one Teſtimony from divers Prophets put together, as Mat. 21.4, 5. of which the firſt part is taken from Eſa. 62.11. and the latter from Zech. 9.9. The Evangeliſt calls it the Prophet, in the ſingular Number, to denote the Harmony and Agreement that is betwixt the Prophets. Compare Mat. 21.13. with Eſa. 56.7. and Jer. 7.11. and Mark 1.2, 3. with Mal. 3.1. Eſa. 40.3. and Acts 1.20. with Pſal. 69.25, 26. and Pſal. 109.7, 8. Rom. 3.10, 11, 12, 13, 14, 15, 16, 17, 18. which are taken from Pſal. 14.2, 3. Pſal. 53. Pſal. 5. Pſal. 140. Pſal. 10. Eſa. 59.7, 8. and Pſal. 36. Compare Rom. 9.33. with Eſa. 28.16. Eſa. 8.14. and Rom. 11.26. with Eſa. 59.20. or 27.9. or 4.4. or Jer. 31.34. and 1 Cor. 15.54, 55. with Eſa. 25.8. Hoſ. 13.14. and 1 Pet. 2.7. with Pſal. 118.22. and Eſa. 8.14. Heb. 9.19, 20. with Exod. 24.6, 7, 8. and Numb. 19.6.

Teſtimonies are not only cited from the Scriptures of the Old Teſtament, but alſo from the Books of the ancient Rabbies, as we have already touched upon. In 2 Tim. 3.8. there is mention made of Jannes and Jambres, upon which Schikard **In praefat. Be…hinath Happeruſchinſays, Haec nomina Magorum Aegypti nuſpiam in Scripturis, at in Targum, &c. Theſe names of the Egyptian Magicians are no where to be read in Scriptures, but in the Targum, of Jonathan Ben Uziel, upon Exod. 7.11. they are expreſly found: Paul therefore quotes this famous Paraphraſe of the Law: Yet others ſay, that this Targum of Jonathan, is of too late a Date, if we conſider the Stile and Matters treated of, than that Paul could peruſe them; but that he and the Author of the Chaldee Paraphraſe, rather received it from common Opinion or Tradition: And Schindler affirms, that the Names Juhanes and Mambres were expreſſed in the Talmud tract. Sanhedrim. Pliny in his Natural Hiſtory, lib. 30. cap. 1. ſpeaks of Names ſomething like theſe, and repreſents them as a Faction that oppoſed Moſes, &c.

To this we may refer what we read in the 9th Verſe of the Epiſtle of Jude, concerning the Controverſy between the Archangel Michael and the Devil, about the Body of Moſes; and alſo the Prophecy of Enoch concerning the coming of the Lord to Judgment; ver. 14, 15. of which Junius ſays, that the former is taken from Zech. 3.1, 2. where that Divine Rebuke is read; And that by Michael we are to underſtand Chriſt, called the Archangel, becauſe he is the Prince of Angels: See Dan. 12.1. But the Body of Moſes is not to be underſtood properly but figuratively of the Truth and Complement of the Law given by Moſes (ſee Col. 2.17.) of which p. 24Complement (which is in Chriſt) he was a Type;Zech. 3.1.Zech 3:1 he was a Type; And he ſhewed me Joſhua the High Prieſt ſtanding before the Angel of the Lord, and Satan ſtanding at his Right-hand to reſiſt; Zech. 3.1, &c.

We meet with three Citations from prophane Writers, quoted by the Apoſtle Paul, as (1.) Acts 17.28.Acts 17.28.Acts 17:28 For in him (that is the Lord God) we live, move, and have our being, as certain alſo of your own; Poets have ſaid; For we are alſo his Offspring, foreign, which piece of a Verſe Clemens Alexandrinus **5 Str…mat. fol. 123.ſays, is taken from Aratus in Phaenomenis, and recites the intire place of Aratus conſiſting of ſome Verſes. In Aratus this is attributed to, or ſpoken of Jupiter, which Paul took notice of, as perverſly and altogether unjuſtly aſcribed to that imaginary, falſe, and phantaſtical God, and therefore reſtores that Sentence to the only true God. This Aratus flouriſhed in the time of Ptolomy Philadelphus, and was illuſtrious in the Court of Antigonus the Son of Demetrius, who governed the Macedonian Monarchy in the 105 Olympiad: Mac. 2.1. ſee Sextus Senenſis, lib. 2. Bibliothec. ſanctae, Tit. Aratus. In the Golden Verſes of Pithagoras, there is the like Sentence, foreign.

1 Cor. 15.33.1 Cor 15:332. foreign, Corrumpunt Mores bonos colloquia (vel conſortia) prava; Bad (or evil) Diſcourſe (or Society) corrupts good Manners. This Sentence conſiſting of a Senary Iambick, ſome attribute to Menander, therein following Jerome in his Epiſtle to the Orator Magnus. Others aſcribe it to Euripides: However it is, the Verſe is made Canonical by the Apoſtle. And the word foreign (rendered Communication) really ſignifies a Fellowſhip, or keeping Company with impious and leud Perſons, from foreign, caetus, a Congregation or gathering together: See Eſa. 22.13.

3. Tit. 1.12. one of themſelves, a Prophet of their own, ſaid foreign, The Cretans are always Liars, evil Beaſts, ſlow Bellies; ver. 13. This Witneſs is true. There is a moſt elegant Oxymoron, in theſe words of Paul; The Cretans are always Liars; but he that ſaid this was a Cretan, therefore (it may be concluded) he was a Liar;596. l. 7. yet ſays Paul, his Teſtimony is true: And hence perhaps he calls him Prophet; this Greek Verſe is thus rendred in Latine (Cres ſemper Mendax mala Beſtia, venter iners eſt. Eraſmus Adag. 12, 29. ſays thus,**Divus Hieronimus in Commentariis, quos in hanc ſcripſit Epiſtolam, &c. Jerome in his Commentaries written upon this Epiſtle, intimates that this Verſe is found in the Works of Epimenides, in a Book, whoſe Title was, De Oraculis, of Oracles. Hence Paul calls him a Prophet, whether by way of Irony, or becauſe of the Subject he treated on, we will not determine. The beginning of this Verſe foreign, was made bold with by Callimachus a Poet of Cyrene, in a Hymn, wherein he celebrates the Praiſes of Jupiter, and lampoons the Cretans very ſatyrically for their Vanity and Boaſting that he was buried among them; whereas (as this Heathen Zealot fancies) Jove was immortal: Hence Ovid ſaid, Nec fingunt omnia Cretes, the Cretans do not always lye; hence alſo roſe the Proverb, foreign, (to play the Cretan) was put for to lye. The occaſion of this Diſcourſe was, that the Cretans had a certain Sepulcher with this Epitaph, foreign, that is, Here lies one whom they call Jupiter. Becauſe of this Inſcription, the Poet charges them with a Lye, in theſe words, foreign; that is, The Cretans are always Liars, evil Beaſts, ſlow Bellies: Therefore, O King, the Cretans have built a Sepulcher for you: But thou haſt not died, for thou always liveſt, &c.

4. To conclude, we will only add the Paſſage we read, Acts 17.22, 23. Ye Men of Athens, I perceive that in all things ye are too ſuperſtitious; for as I paſſed by, and contemplated on what ye worſhip, (or beheld your Worſhip) I found an Altar with this Inſcription, foreign, To the unknown God: Whom therefore ye ignorantly worſhip, him declare I unto you, &c. Ʋpon which Jerome excellently ſays**Epiſt. ad Magnum Oratorem Romanum Tom. 3. operum, f. 148. (after he had recited ſome ſayings of learned Ethnicks, quoted by the Apoſtle) This Leader of the Chriſtian Hoſt, and this invincible Orator, pleading the Cauſe of Chriſt, diſcreetly urges that accidental view of the Inſcription of that Heatheniſh Altar, as an Argument to prove the true Faith. He learn'd of the true David, to ſnatch the Sword from the Enemies Hand, and chop off his Head with his own Weapon, &c. Of this foreign, or Inſcription on that Altar Ludovicus Vives ſays,**In lib. 7. de Civit. Dei cap. 17. That in the Attican Fields there were very many Altars dedicated to unknown Gods, hinted at by the Evangeliſt Luke, Acts 17. as alſo by Pauſanias in his Atticks, foreign, (the Altars of unknown Gods) which Altars were the Invention of Epimenides p. 25the Cretan. For when that Country was viſited with a ſore Plague, they conſulted the Delphian Oracle, whoſe Anſwer is reported to be, That they muſt offer Sacrifices, but named not that God to which they ſhould be offered. Epimenides, who was then at Athens, commands that they ſhould ſend Beaſts (intended for the Sacrifice) through the Fields, and that the Sacrificers ſhould follow with this Direction, that wherever they ſhould ſtand, there they muſt be ſacrificed to the unknown God, in order to pacify his Wrath. From that time therefore to the time of Diogenes Laertius, theſe Altars were viſited. More of this may be ſeen in Sixtus Senenſis, lib. 2. Biblioth, Tit. Arae Athenienſis Inſcriptio. See alſo Wolfius Tom. 1. Lectionum Memorabilium, p. 4. v. 20, &c. So much of Schemes or Figures.

Schema hujus Mundi citius prolabitur Ʋndis.

In

Jeſu

Coelo

ſolo ſpes rata, firma quies.

1 Cor. 7.31. foreign.

Praeterit hujus Mundi Figura.

FINIS.