Imprimatur, Joh. Hall, R. P. D. Episc. Lond. à Sac Domest. 25th August. 1664. The Mystery OF RHETORIC UNVEILED, Wherein above 130 The TROPES and FIGURES are severally derived from the Greek into English; together with lively Definitions and Variety Of Latin, English, Scriptural, Examples, Pertinent to each of them apart. Conducing very much to the right understanding of the Sense of the Letter of the Scripture, (the want whereof occasions many dangerous Errors this day) Eminently delightful and profitable for young Scholars, and others of all sorts, enabling them to discern and imitate the Elegancy in any Author they read, etc. By JOHN SMITH, Gent. Ut hominis decus est ingenium: Sic ingenii lumen est Eloquentia. Cic. London, Printed by E. Cotes for George Eversden at the Maidenhead in St. Pauls-Church-yard, 1665. To the Right Worshipful, Sir Martin noel, Knight. Honoured Sir, THE good Affection you bear unto all kinds of polite Literature, accompanied with your genuine Inclination thereunto, and in particular to Elocution, together with those manifold Obligements which your Noble Self, and Worthy Stock (viz. Mr. Edward noel, and James noel of Tottenham in the County of Middlesex Esq) have accumulated upon me, do incite and encourage me to employ that breath which I would have spent in Expressions of Gratitude and Observance, to beg your Worship to increase the Causes of it, and do thereupon beseech you to accept the tender of my Duty in this small Present, to grant that your Protection, and the Author your Pardon, with favourable Permission to style himself Your Worship's faithful Humble Servitor, JOHN SMITH. The Author to the Reader. Courteous Reader, WEre it absolutely necessary for him that would write of Eloquence to be perfectly eloquent, I would easily confess myself too rash in this enterprise: But having seen often those treat knowingly of painting that never held Pencil, and Cicero remarking that Aratus, by the common consent of learned men, wrote excellently of the Heavens and Stars, though he was no noted Astronomer; I'm encouraged to say, why then may not I too discourse of Eloquence without being an Orator? Galen, that great Master of Physic, who wrote so learnedly of every part of that Science, was little seen in the Practic; Nor are those that discourse best of the embattailing Armies, and differencing Military functions, always the best Warriors, or the most daring. The like may happen in this Subject, that he, who is able to set down the rules and laws which ought to be observed in speech or style, may notwithstanding find himself defective in the application; and so may be said to give that to others, which he hath not himself: But this Treatise indeed may not so properly be termed a Direction to the Art of Rhetoric, as a Key to unlock and lay open those abstruse difficulties which the Tropes and Figures have hitherto, not only been masked with, but locked up under; I mean from such at least, as are altogether unacquainted with the Greek tongue, and have not directed their studies to that subject. Object. But it may be you will say, there were several books extant before, that much illustrate the Tropes and Figures of Rhetoric. Answ. It is very true, that many learned Worthies have done exceeding well herein; yet to use the expression of one of them: That a child upon a Giant shoulders can see further than the Giant: So I, having the help of th●ir labours, and of other Books, have by Divine assistance (without ostentation be it mentioned) used a more distinct and easy method throughout the whole current of my Discourse, than any other upon this Subject yet extant; whereby matters of high and excellent sublimity are bowed down to the weakest capacities. I render the English of each Trope and Figure, & likewise the English of the words, from whence they are derived, whether from the Greek or Latin, than a brief definition and lively character and representation of each Trope and Figure, than choice Latin and * The English Examples are most of them streams from Sir Philip Sidnyes fountain. English Examples pertinent to each of them, as also a brief and plain explanation of the terms used in Rhetoric, with an Alphabetical Table for the ready finding each of the Tropes and Figures. Lastly, For that the holy Scripture is not barren of, but abounds with * Note that Rhetoric sets forward the end of the discourse, to wit, to affect the heart with the sense of the matter in hand: as Eccl. 1.2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity, where we may see that it is no vanity to teach the vanity of the creatures in Rhetorical elegancies. tropes and figures of all sorts, as containing the most excellent and sublimest eloquence, and is like a pleasant garden, bedecked with flowers, or a fruitful field, full of precious treasures, I apprehended it a work worthy the undertaking, to dig into those sacred Minerals for the better finding out the Metaphors, Metonymies, Synecdoches, etc. which lie hid there, and have given Scriptural Examples pertinent to each of the Tropes and Figures: For the bare reading of the Scripture, without searching into its heavenly mysteries and meaning, is like the coming into a Treasury, wherein we see many costly things folded up, and some ends appearing out, but when they be all unfolded, then doth their glory more affect us for the present, yea, and leave in us a deep impression of their excellency: Besides, the ignorance of Rhetoric is one ground (yea, and a great one) of many dangerous Errors this day; as upon perusal of the Scriptural Examples of Synecdoche, Metonymy, etc. will manifestly appear, where you have not only bare instances, but divers Texts cleared and explained; for though the Spirit of the Lord be indeed that Golden Key, that opens the sealed mysteries of the Book of Truth, and inspires the soul with the understanding of the hidden wisdom therein; and those men, whose understandings are not opened by him who hath the Key of David, Luke 24.45. be they never so learned, Isa. 29.11, 12. yet by reason of the blindness of their hearts, seeing, Rev. 3.7. they see not, and hearing, Eph. 4.18. they understand not the wonders in God's law: yet, Luke 8.10. all Science, and particularly, Rhetoric, where it is reduced to a blessed subordination and conformity to the teachings of the Spirit of Truth, is a good gift of God, proceeding from the Father of lights, and very conducent to the unfolding and right understanding of the Figurative and Tropical Elegancies of that blessed Book, which abounds with the most excellent and divinest eloquence: * Mat. 16.26, 27. This is my body, etc. take heed you take not the sign for that whereof it is but a sign. And herein we must beware that we take not those things literally which are to be understood spiritually; that we go not out to a figurative acceptation of any place of Scripture, Where there is a sentence in Scripture which hath a Tropical word, we may n●t think the whole place figurative: as Matth. 26.28. this is my blood which is shed for many, etc. where we have not a sufficient reason (grounded upon some word of truth) why the proper sense or signification of the words may not be adhered unto; for we must never leave off the proper sense, unless the coherence of the Text, the Analogy of faith, or some other place of Scripture require a figurative Exposition. And it is very dangerous to make figures, where the Scripture makes none; or to make the scope and sense bleed with straining it too hard. Origen would sometimes take that literally, which ought to be understood mystically, and thus mistaking that place, Matth. 19.12. And there be eunuchs, which have made themselves eunuchs for the Kingdom of heaven's sake: he gelded himself; And he also sometimes would allegorise plain Scriptures, that is, such as are to be taken literally, or in their proper signification: But the difference will easily appear to the wise and observant Reader; * The like in Joh. 1.10.4.35. & 4.13, 14 Mat. 26.29. I will not henceforth [drink] of this fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom; where the first word [drink] hath a proper or literal signification; but the later a Metaphorical, of their Communion, or partaking of the joys of heaven. This work will also be very useful and advantageous to youth, and others, enabling them to find out the elegancy in any Author, and likewise help the invention of learners, who may beautify a speech, and adorn a discourse with elocution, by drawing their discourse through the several Tropes or Figures, and taking what may best befit their purpose: So I will detain thee no longer in the Porch, but in●ite thee into the House, and such as I have, set before 〈◊〉, i● there be no such varieties as were expected; yet, let it have acceptance with thee, seeing it is according to my ability; Thus do, and thou wilt engage him, who is Thy real wellwisher, John Smith. From my Chamber in Montague Close, Southwark March 27. 1656. The Contents of the Pre-ambular part of this Book, viz. Rhetoric, what, with the use thereof, page 1. A Trope, what, 2 The Affections of Tropes, what; and how many. 3. A figure, what, ibid. The difference between a Trope and a Figure. 4. A figure of a word, what, 5. A figure of a Sentence, what 4, 5, 6. The d●fference between a figure of a word, and a figure of a Sentence, 5, 6. Figures of a word, which, 5, 6. Figures of a Sentence, which, 7.8. The Alphabetical Table, or a Synopsis, whereby the Reader may on a sudden, view all the Tropes and Figures, or find out which of them he principally aims at; where, next after the Trope, or Figure, is the genuine Signification of the word in English, than a brief description of each Trope and Figure, and lastly a referring to the Pages, where they are largely Explained and Exemplified: Note likewise that some words which are neither Tropes, nor Figures, yet being abstruse words, and incident to the unveiling divers of the Figures, are here inserted, and the Reader referred to the pages, where they are also described and exemplified. A. AENigma, a Riddle, or an obscure Allegory. pag. 72 Aetiologia, a rendering of a reason: a figure when the reason of a thing is shown. 119 Allegoria, Inversion or Changing: a Trope whereby a sentence must be understood otherwise then the literal interpretation shows, 51 Anacoenosis, Communication: a figure whereby we consult, and as it were argue the case with others 146 Anadiplosis, Redoubling: a figure whereby the last word, or sound of the first clause, is repeated in the beginning of the next. 80 Anamne●is, Remembrance: a figure whereby we call to mind matters past, etc. 232 Anaphora, Rehearsal: a figure when several clauses of a sentence are begun with the same word or sound. 84 Anastrophe, a preposterous placing of words or matter. 188 Antanaclasis, a bearing back: a figure when the same word in likeness is repeated in a various (if not in a contrary) signification. 104 Anthropopathia, a speaking after the manner of men. 193 Anthypophora, a contrary illation, or inference: see it in Prolepsis. 123 Antimetabole, a turning of the words in a sentence upside down. 113 Antiphrasis, a word or speech to be understood by the contrary. 64 Antiptosis, the putting of one case for another. 181 Antistoechon, a change of letters: a figure whereby one letter is put for another. 134 Antithesis, Opposition: a figure whereby one letter is put for another. 163 It is also a Rhetorical Exornation when contraries are opposed to contraries in speech or a sentence. 164 Antonomasia, a putting of one name for another: a figure when another name, a common name, or a nick name is put instead of the proper name. 57 Aphaeresis, a taking away: a figure whereby a letter, or syllable is taken away from the beginning of a word. 161 Apocope, a cutting off, a figure when the last letter or syllable of a word is cut off. 162 Apodioxis, Rejection: a figure when any argument or objection is with indignation rejected, as very absurd, etc. 216 Apodixis, demonstration or evident proof. 215 Apophasis, a denying; a kind of an Irony, whereby we deny that we say, or do, that which we principa●y say or do. 156 Aporia, Doubting: a figure whereby we deliberate, and as it were argue the case with ourselves. 144 Aposiopesis, an holding one's peace: a figure when through vehemency, the course of the sentence begun is so stayed, as thereby some part of the sentence not being uttered, may be understood. 142 Apostrophe, a turning away or dislike; a diversion of speech to another person, than the speech appointed did require. 150 Astismus, a civil and pleasant jest. 67 Asyndeton, without a copulative, 173 Auxesis, an increasing; an Exornation when for amplification, a more grave and substantial word, is put in stead of the proper word. 47 C. CAtachresis, Abuse: it is the abuse of a trope, and is when words are too far wrested from their native and genuine signification. 41 Charientismus, Pleasantness: a trope whereby unpleasing matters are mitigated with pleasant words. 66 Chronographia, a description of times and seasons. 209 Climax, Gradation: a figure when the succeeding clauses of a sentence transcend each other by divers degrees. 82 Compar, even, equal; a Rhetorical Exornation whereby the parts of a sentence do consist almost of the like number of syllables, etc. 203 D. DIaeresis, Division: a figure when one syllable is divided into two parts. 168 Dialogismus, a conference between two: a figure when as one discussing a thing by himself, as it were talking with another, doth move the question and make the answer: see Prosopopoeia. 237 Dialyton, Disjoined: This figure and Asyndeton are alike. 173 Diastole, Extension: a figure whereby a syllable, short by nature▪ is made long. 167 Diatyposis, description or information of a thing: a figure whereby we having spoken of a thing in general, descend unto particulars, etc. 234 Dilemma, an horned or double argument: which every way convinceth, etc. 244 Dissimilitudo, Dissimilitude. 200 E. ECphonesis, Exclamation. 134 Ecthlipsis, a striking out: a Grammatical figure when the letter M, with his vowel is taken away, the next word beginning with a vowel. 167 Ellipsis, Defect: a figure when in a sentence a word is wanting, to make that sense which hath been spoken. 1●8 Emphasis, efficacy of expression: a figure whereby a tacit virtue and efficacy of signification is given to words; etc. 138 Enallage, a change of order: a figure whereby the number or gender, mood, etc. are put one for another. 185 Enantiosis, Contention: a figure when we speak that by a contrary, which we would have to be understood as it were by affirmation. 115 Enthymema, conception of the mind; an Euthymem or imperfect syllogism, wherein the Major or Minor proposition being wanting, is looked for. 242. Epanalepsis, a taking back: aꝭ figure when a sentence is begun and ended with the same word or sound. 99 Epanadoes, Regression, or turning back: a figure when the same sound is repeated in the beginning and the middle, in the middle and end of a sentence. 100 Epanorthosis, Correction, or amending: a figure when in our speech, something that went before, is called back and corrected, etc. 139 Epenthesis, Interposition; it is the interposition of a letter or syllable in the middle of a word. 162 Epimone, a tarrying long upon one matter: a figure whereby we continue and persist in the same cause, much after one form of speech, etc. 218 Epiphonema, Acclamation; an applause of a thing approved, etc. 137 Epistrophe, a turning to the same sound: a figure when divers sentences end alike, etc. 86 Epitrope, Permission: a figure when we seriously or Ironically permit a thing. etc. 126 Epizeuxis, a joining together: a figure when the same word is doubled by way of Emphasis, etc. 78 Erotesis, Interrogation: a figure whereby we either demand a question, earnestly affirm, or vehemently deny a thing. 130 Evocatio, a calling forth: a figure when the Nominative case to a Verb of the third person is set before a verb of first or second person, etc. 180 Euphemismus, a fair or favourable kind of speech: a figure whereby a word of a good and bad signification is interpreted to the better part, etc. 211 Exegesis, Explication: a figure when that which was first spoken more darkly, is afterwards in the same sentence more manifestly explained and confirmed. 194 Exergasia, a polishing or trimming: a figure when we abide still in one place, and yet seem to speak divers things. etc. 208 Expeditio, Expedition, or quick dispatch: a figure when many parts or reasons of an argument being enumerated and touched; all are destroyed, save that only, upon which the speaker intends to stand and rest upon. 233 G. GNome, a sentence: a figure when we bring in a sentence or some remarkable saying of another's to the same purpose with the Author, he being not named. 228 H. HEbraism, or a speech after the manner of the Hebrews, etc. 213 Hellenismus, a Grecism or imitation of the Greeks in phrase or construction. 182 Hendiadys, a dividing of one thing into two: a figure when one thing is expressed by more words. 184 Hirmos', a bond or knot: a figure whereby a sudden entrance is made into a confused heap of matter, etc. 155 Homoeoptoton, falling out alike: a figure whereby divers clauses end with the same letter or syllable. 200 Homoeoteleuton, ending alike: a fig. whereby divers parts, or members of a sentence end alike, etc. 202 Horismos, Definition: a figure whereby we declare what a thing is, and is usually when we distinguish between two words by defining both of them, etc. 220 Hypallage, a changing: a figure when the natural order of the words is changed, etc. 189 Hyperbaton, a passing over: it is a transposed order of words; a figure when words agreeing in sense, are in place disjoined. 188 Hyperbole, Exuperation, or a passing of bounds; it is when the Trope is exceedingly enlarged; or when in advancing or repressing one speaks much more than is precisely true, yea, above all belief, etc. 46 Hypophora, an objection; it propounds an objection, and is, when the speaker makes answer to his own demand: see Prolepsis. 123 Hypothesis, a supposition. 245 Hypotyposis, Representation: a figure when a whole matter is expressed so particularly and in order, that it seems to be represented unto ocular inspection, etc. 109 Hypozeugma, a joining together in the end: a figure when the common word is put in the last clause: in Zeugma. 169 Hysterologia, a preposterous speech; or a placing of that before which should succeed, and contrarily, etc. 190 I. INcrementum, an increasing: a figure when a speech ascends by degrees from the lowest to the highest, etc. 128 Inversio, a turning upside down: a figure whereby the speaker brings in a thing for himself, which was alleged against him. 121 Ironia, mocking or counterfeiting: a trope whereby in derision, we speak contrary to what we think or mean. 38 L. LItotes, smallness, or extenuation: a figure when less is said then signified: hereby sometimes a word is put d●wn with a sign of negation, when as much is signified as if we had spoken affirmatively; if not more, etc. 60 M. MArtyria, Testimony: a figure when the speaker confirms something by his own experience. 218 Meiosis, extenuation, or diminution: It is when less is spoken, yet more is understood, or when for extenuation sake we use a more light and easy term then the matter requires, etc. see in Hyperbole. 48 Mesozeugma, a joining together in the middle: a figure when the common word being placed in the middle clause, knits together the precedent and subsequent words, etc. See this in Zeugma. 169 Metabasis, Transition: a figure when we are briefly put in mind of what hath been said, and what remains further to be spoken, etc. 222 Metalepsis, Participation: it is the multiplying of a trope in one word, and is when there are many tropes in one word, etc. 44 Metaphora, Translation: it is a Translation of words from one species to another: a trope when we express ourselves by a word of like signification unto that which we mean, etc. 8 Metaplasmus, Transformation, or a changing from one shape to another: a figure when by reason of the verse, etc. something is necessarily changed, etc. 161 Metathesis, Transposition, or an alteration of the order of a thing: a figure whereby one letter is put for another. 166 Metonymia, Transnomination, or change of names: a trope whereby the cause is put for the effect, the subject for the adjunct, or contrarily, etc. 11 a Metonymy of the Efficient. 13, 14 a Metonymy of the Effect. 15 a Metonymy of the Subject. 16 a Metonymy of the Adjunct. 22 a Metonymy of the Matter. 14 a Metonymy of the Instrument. 17 a Metonymy of the Antecedent. 26 a Metonymy of the Consequent. 27 a Metonymy of things going together. 28 a Metonymy of the end. 28 a Metonymy of the form. 29 M●mesis, Imitation: an imitating the language of others, etc. 231 Mycterismus, a disdainful gibe or scoff, near a Sarcasm. 231 O. ONomatopoeia, the feigning of a name: a figure whereby a word is made by a certain sound, etc. 63 Oxymoron, subtly foolish: a figure when the same thing is denied of itself, or when a contrary Epithet is added to any word. 117 P. PArabola, a parable or similitude, a comparison made under some similitude. 205 Paradiastole, Distinction: a figure when we grant one thing, that we may deny another, etc. 111 Paragoge, Production, or lengthening: a figure when a letter or syllable is added to the end of a word 163 Paralipsis, Preterition, or overpassing; it is a kind of an Irony; and is when you say you pass by a thing, which yet with a certain elegancy you touch at full. 157 Paralogismus, false reasoning or a sophistical conclusion. 246 Parathesis, Apposition: a figure of construction, whereby substantives are added in the same case, etc. 180 Parecbasis, Digression, or Excursion: a figure whereby something beyond the purpose or intended matter, goes out from the appointed discourse. 225 Parechesis, Allusion: a figure when we bring in something of another's to another intent than his own. 227 Paregmenon, a derivative, or derived from: a figure when words, whereof one is derived of another, are joined together. 229 Parelcon, Prolonging: a figure when a syllable or whole word is added to another in the end of it, etc. 177 Parenthesis, Interposition; it is a clause comprehended within another sentence, without which notwithstanding the sentence is full, or the sense sound. 178 Paroemia, a Proverbial speech, etc. It is the continuation of a trope in a speech when proper and peculiar respect is had to the common use, etc. 70 Paronomasia, likeness of words: a figure when by the change of one letter or syllable in a word, the signification also is much altered, etc. 102 Parrhesia, liberty or boldness of speaking: a figure when we speak freely and boldly concerning things displeasing, etc. 212 Pathopoeia, expression of the affections of the mind, or an exceeding stirring up of the affections, etc. 247 Periphrasis, Circumlocution, or speaking of one word by many; a figure when we shadow out a thing by some equivalent expressions, etc. 158 Pleonasmus, Superfluity: a Gram. figure whereby some superfluous word (though not without its sufficient importance) is added in a sentence, etc. 176 Ploce, binding together, or a continuation without interruption: a figure when a word is by way of emphasis so repeated, that it denotes not only the thing signified, but the quality of the thing, etc. 106 Polyptoton, variation of cases, or a change of the termination, end, or case: a figure when several cases of the same Noun, and Tenses of the same verb, are used in conjoined clauses, etc. 107 Polysyndeton, diversely and many ways coupled by Conjunctions: a figure signifying superfluity of conjunctions, etc. 175 Proecthesis, an exposition which is sent afore: a figure when the speaker doth by his answer (containing a reason of what he, or some other hath said or done) defend himself or the other person as unblameable, etc. 236 Prolepsis, Anticipation, or the prevention of an objection: a figure whereby that which may be objected is anticipated, etc. 122 It is also a certain summary pronunciation of things; and is made when the congregation of the whole doth aptly agree with the verb or adjective, etc. 125 Prosopopoeia, a feigning of the person: a figure when in our speech we feign another person speaking, etc. 146 Prosthesis, a putting of one thing to another: a figure whereby a letter, or syllable is added to the beginning of a word. 161 Protozeugma, a joining together in the beginning; a figure when the common word is expressed in the beginning of the clause or sentence, and omitted after: see in Zeugma. 169 S SArcasmus, a biting scoff or taunt; near an Irony, but somewhat more bitter. 66 Similitudo, a similitude, etc. 198 Syllepsis, Comprehension: a figure of construction, when a nominative plural is joined to a verb singular; or on the contrary: Or it is a comprehension of the more unworthy under the more worthy, etc. 171. Syllogismus, a reasoning, or rather a conclusion, which is made by reasoning together in argument: a Rhetorical syllogism is a form of speech whereby the matter is amplified by conjecture, that is, by expressing some signs or circumstances thereof, etc. 240 A Logical syllogism is a perfect argument consisting of three parts, viz. Major, Minor, end Conclusion, whereby something is necessarily proved. 240 Symploce, Complication, or an agreement of words in a sentence: a figure when all our beginnings and all our end are alike. 87 Synaeresis, Contraction: a contraction of two vowels or syllables into one. 168 Synalaepha, a mingling together: a figure of Prosodia, whereby two vowels are gathered into one syllable, etc. 167 Synchoresis, Concession: a figure when an argument is Ironically yielded unto, and then marred with a stinging retort upon the objector, etc. 192 Syncope, a cutting away, or a rendering shorter: a figure of Prosodia, when a letter or syllable is taken away from the midst of a word. 162 Syncrisis, Comparison: a form of speech, which by apt Similitude shows that the example brought in is either like, unlike, or contrary, etc. 196 Synecdoche, Comprehension: a trope where the more comprehensive words are put for the less comprehensive, and contrarily, etc. 30 Synecdoche Speciei. 30 Synecdoche Partis. 32 Synecdoche Generis. 34 Synecdoche Totius. 35 Synecdoche Numeri. 33.36 It is also a Gram. figure when a common word or name is restrained to a part, which is expressed by the Accusative case, etc. Synoeceiosis, Reconciling: a figure teaching to reconcile things that differ, and to repugn common opinion with reason, etc. 116 Synonymia, a partaking together of a name; or divers words signifying one and the same thing: a figure when by change of words that are of like signification, one thing is reiterated divers times, etc. 152 Synthesis, Composition: a figure of construction, whereby a noun collective singular is joined to a verb plural, etc. 186 Systole, a shortening: a figure of Prosodia, whereby a long syllable is contrary to its nature made short. 167 T. TMesis, Section, or dividing: a figure whereby the parts of a compound or simple word are divided by the interposition of another. 183 Z. ZEugma, a joining together: a figure of construction, whereby one Verb or Adjective, answering the nearer to divers Nominative cases, or Substantives, is reduced to the one expressly, but to the other by a supplement, etc. 170 A brief Explication of the terms used in Rhetoric, some being borrowed from Logic, and proposed in a Greek, and therefore to most in an unknown, ●resse. 1. A Cause, is that by which any thing hath its being, as God, by whom the world, etc. hath its being. 2. The Caussate, is that which depends upon the Cause, as having its being thence, as, the Artifice from the Artificer; Misery from Sin. 3. The Efficient, is that which brings a thing to pass: as Christ, the Salvation of the world. 4. The Effect, is that which is brought to pass by the Cause: as, the World by God; plenty by peace; penury by war. 5. The End, is the Cause for whose sake the thing is; or it is whatsoever is intended by any that set upon a work: as, To speak well is the end of Grammar; to grow rich, is a covetous man's end; to get learning, is intended by a scholar. 6. Finitum, or Medium, is whatsoever is helpful to bring to pass a purposed end: as, industry and instruction, to get knowledge. 7. Materia, is the matter or substance, of which any thing is made: as, Gold, of which a Ring; Silver, whereof a Cup is made. 8. Materiatum, is what is made of the matter; as, a Sword, of Steel; a Ring, of Gold. 9 Forma, the Form is that inward principle, by which any thing hath its being, or is what it is; as, the Soul, whereby a man is a man. 10. Formatum, is that which hath its being from the form: as, the man from his soul. 11. Subjectum, the Subject is that to which any thing is adjoined or belongs: as, the mind, to which knowledge, or ignorance; man, to whom riches, or poverty, fame, or infamy, etc. belongs. 12. Adjunctum, the adjunct, is that which belongs to any thing: as, infamy to villainy; light to the Sun; heat, to fire. 13. Genus, is a more general title attributed to some things more special under it: as, Substance, to Metals. Living Creatures. Elements. 14. Species, is a more special title attributed to divers particulars under it: as, Man to William, Thomas, John. 15. Totum, is whatsoever hath parts: as, man's body hath head, heart, arms, etc. and so parts are such as make up the whole. 16. Contraries, are qualities which mutually destroy one another: as heat and cold: wisdom and folly, light and darkness. 17. Similia, are such as agree in some qualities: as, the good man is likened to the Palm in greenness, a wise man to an Ant in Providence. 18. Abstractum, the abstract signifies some form with the exclusion of the subject. The abstract is the substantive, as, whiteness: It is also called Denominans, the thing denominating. 19 Concretum, the concrete signifies the same form with those qualities which adhere to the subject: The concrete is the Adjective, as, albus, white: It is also called Denominatum, the thing denominated. THE MYSTERY OF RHETORIC UNVAILED. RHetorica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rhetoric, or the Art of eloquent and delightful speaking; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [rheo] loquor, to speak, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [techninôs] artificialiter, artificially. Rhetoric is a faculty by which we understand what will serve our turn concerning any subject to win belief in the hearer: hereby likewise the end of the discourse is set forward, to wit, the affecting of the heart with the sense of the matter in hand. It hath two parts, viz. 1, Garnishing of speech, called Elocution. 2. Garnishing of the manner of utterance, called Pronunciation (which in this Treatise is not principally aimed at.) Elocution, or the garnishing of speech, is the first and principal part of Rhetoric, whereby the speech itself is beautified and made fine: And this is either The fine manner of words called a Trope: or, The fine shape or frame of speech, called a Figure. The fine manner of words, in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [tropos] verborum imitatio, in English, a change of words, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [trepo] muto, to change. A Trope, A Trope is an in●●●u●ent of Elocution wh●ch adorns out Speech. is when words are used for elegancy in a changed signification; or when a word is drawn from its proper and genuine signification to another. It is a garnishing of speech in one word, and is there only where the signification is changed: as, Bellorum procellae.— Magnes amoris. 1 Chron. 16.32, 33. The fields do laugh and sing: that is, look pleasantly and delightfully. Luk. 13.32, 33. Herod that Fox: that is, that politic dissembler. In a Trope there are two things to be considered: 1. The Species. 2. The Affections. The Species of Tropes are four, viz. 1. A Metonymy, Metonymy which is when one meet or convenient reason or argument is put for another. as, the Efficient for the Effect, the Subject for the Adjunct, etc. 2. An Irony, Irony. which is when one contrary is put for another: as, Oh holy Gentiles, for ungodly. 3. A Metaphor, Metaphor. is a Trope which notes out comparison, and is when one like is put for another like unto it: as, the tempest of war, etc. 4. A Synecdoche, Synecdoche. which is when words more comprehensive are put for words less comprehensive, and contrarily. Secondly, The affections of Tropes; which are such qualities as may put ornament upon any of the forementioned Tropes. The affections are five, viz. 1. Catachresis, Catachresis. which is when the Trope is abused, or the words too far wrested from their native signification: as, Host 4.8. They eat up the sins of my people. 2. Hyperbole, Hyperbile. which is when the Trope is exceedingly enlarged: as, Luk. 10.15. Thou that art lifted up to heaven. 3. Metalepsis, Me●alepsis, which is when divers Tropes are shut up in one word: as, 2 King. 2 9 I pray thee let me have a double portion of thy spirit. 4. Litotes, Litotes. which is when a word is put down with a sign of negation, yet as much is signified, as if we had spoken affirmatively, if not more: as Job 31.17. Job by this figure saith he hath not eaten his meat alone. 5. An Allegory, Allegory. which is when the use of the same Trope is continued in a long discourse: as Ephes. 6. from the 11. to the 18. verse. Put on the whole Armour of God, etc. Note likewise, That Antonomasia, Onomatopoeia, Antiphrasis, Charientismus, Astismus, Sarcasmus, Paroemia, Aenigma, etc. are (though not so properly) called Tropes. Secondly, The fine shape or frame of speech; called a Figure. A Figure in the Greek, A Figure▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [schema] (among other things) signifies principally habitum, vestitum, & ornatum corporis; in English, the apparel and ornament of the body; which by a Metaphor is transferred to signify the habit and ornament of words or speech: it is derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [schematizo] effingo, assimulo, to represent, fashion, or feign. A Figure is an Ornament of elocution, which adorns our speech, or a garnishing of speech when words are used for elegancy in their native signification: as, Latet omnes hora, ut expectetur omnis hora. If error delight us, if error seduce us, error will ruin us. And as in a Trope, or the fineness of words, words are considered asunder by themselves; so in a Figure, the apt and pleasant joining together of many words is noted: and as of words, some are proper, others changed from their proper signification; so of speeches, some are right and proper as they are; others are figurative, or serving for the representation of another thing. The signification of a Figure in Scripture is twofold: 1. When the Scripture itself propounds an Allegorical signification: as, when 1 Pet. 3.20, 21. Peter by the Ark of Noah, signifies Baptism: And Paul in Heb. 11 s 29. by the Red Sea, signifies Baptism: And in Joh. 3.14 Christ his Cross by the Serpent. 2. When a man's capacity or understanding induces or leads into a figure, and by an apt limilitude agrees with some other clear sense or signification of Scripture. A Figure is twofold, viz. 1. Figura dictionis. 2. Figura sententiae. 1. A garnishing of speech in words. 2. A garnishing of the frame of speech in a sentence. Whereof the former belongs to the matter, A note in the garnishing of speech in words, and in garnishing the frame of speech in a sentence. and as it were, to the body of speech; but the latter, to the form, and as it were, to the soul, that is, to the sentence. The garnishing of speech in words, is where the elegancy lies in the placing of one word: as, While the mind is enslaved to vanity, vanity will sour the Conversation. A figure of a word is twofold; viz. 1. In the Dimension or measuring of sounds or words. 2. In the Repetition of sounds or words. A figure in Dimension, is that sweet and pleasant number of sounds or words in a sentence. The Figure Metaplasmus, Transformation, and all its kinds (being largely described hereafter) are figures in Dimension: of this there are four kinds, viz. In striking out, two, viz. 1. Kind. Synaloepha, a mingling of vowels. Ecthlipsis, a striking out of vowels. In adding to and taking from, six Figures, 2. K●nde. viz. Prosthesis, apposition. Aphaeresis, a taking away. Epenthesis, interposition. Syncope, contraction. Paragoge, production. Apocope, a cutting off. In dividing and shortening two, viz. 5. Kind, Diae●esis, division. Synerisis, a shortening. 4. Kind. In changing there are five Figures, viz. Tmesis, section, or a dividing. Metathesis: transposition. Antithesis, opposition. Diastole, extension, or stretching forth. Systole, correption or shortening. By the Table may he found each Figure, and where they are opened, illustrated and exemplified. Secondly, A Figure of a word in repetition of sounds of words in a sentence: If in the same word, it is Epizenxis. If in divers, it is Anadiplosis. If in the beginnings of sentences, Anaphora. If in the end it is Epistrophe. If in beginnings and end, Symploce. If in the beginning and end of a sentence, Epanalepsis. If repeated backward, Epanadoes. If a little unlike, and of divers originals and descents, it is Paronomasia. And if of the same original, it is Polyptoton. See the Table for each Figure. There are likewise other figures of a word, viz. Climax, Antanaclasis, Antithesis, Ploee, Paregmenon, Syroeceiosis, Oxymoron. Synthesis, Hendiadys, Hypallage, Hyperbaton, Ellipsis, Pleonasmus, Asyndeton, Polysyndeton, Hysterologia, Zeugma, Hellenismus, Antiptosis, Secondly, Garnishing of the frame of speech, in a sentence, called Figura Sententiae, is a figure, which for the forcible moving of affections, doth after a sort beautify the sense and very meaning if a sentence: because it carries with it a certain manly majesty, which far surpasses the soft delicacy of the former Figures, they being as it were effeminate and musical, these virile and majestical. It is when the ornament lies in the whole sentence, or where the elegancy is diffused through the structure of one, or more sentences: as, Isa. 1.2. Hear, Oh heavens! hearken oh earth! Figura Sententiae. I have nourished and brought up children, and they have rebelled against me. The Figures of a Sentence are called pathetical, or such as move affection and passion; and are these, viz. Ecphonesis, Epiphonema, Parrhesia, Epanorthosis Aposiopesis, Apostrophe, Periphrasis, Diatyposis, Horismos, Paradiastole, Parechesis, Erotesis. Parenthesis, Parathesis, Synonymia, Hytotyposis, Metabasis. A Figure of a sentence is either in thought and musing, by the Greeks called in Logismo, or in questioning and answering, called in Dialogismo. Figures of a sentence in Logismo, are Apostrophe and Prosopoeopia. Logismus, is when a sentence is made or fashioned without conference. Those are figures in Dialogismo, or in questioning and answering, when a sentence is made or fashioned in conference, which consists in question and answer; Of which kinds are, Aporia, Anacoenosis, Prolepsis, Hypophora, Epitrope, Synchoresis. Tropes and Figures (say the learned) are the virtues of speech and style, as Barbarisms and Solecisms are the vices. There is no other Trope more frequent, excellent, and beautiful, than a Methapor, because that which is the light and star of speech, and tends to richness, majesty, perspicuity and pleasantness, is a similitude brief and contracted into one word. I shall therefore (according to the learned Farnaby) begin with a Methapor. MEtaphora, gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Translatio, translation, or a removing over; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [metapherò] transfero, to translate. * Esteum nomen aut verbum ex prop●io loco, in ●●m transfertur, in quo aut proprium d est, 〈◊〉 sla●um prop●io melius est. It is the artificial Translation of a word, from the proper signification, to another not proper, but yet nigh and alike: Or it is a Translation of words from one species t● another: O● the friendly borrowing of a word to express a thing with more light and better note, though not so directly and properly as the natural name of the things meant would signify. It is a Trope when we express ourselves by a word of a like signification to that which we mean: or when the property of one thing is translated to another: as, Gen. 6.6. God is said to repent; where the property of man is translated to the omnipotent and omniscient God. A Metaphor is pleasant, for that is enriches our knowledge with two things at once, with the Truth and a similitude: And there is nothing in the whole universe, from whence the simile may not be taken; Dat propriae similem translata Methapora vocem. Farnaby. Laeta seges, Gemmant vites. Duo fulmina belli. jugenii flumen. Mens ferrea. Classis habenas. Princeps caput Reipublicae. Virgilius Poetarum sol. Invidiae flamma. Fulmen orationis. Flos nobilitatis. Expolire orationem. Amicitiam dissuere. Si sic loqui liceat. Si verbis audacia detur. Vivis coloribus virum depinxi. Two necessary Rules to be observed, viz. 1. A Metaphor ought not to be so far fetched, as that the similitude may not easily appear. 2. It ought to be drawn from the noblest things, as the Poets do, that choose rather to say, rosie-fingerd, then red-fingered Aurora; as appears by the first English Example, where 'tis thought unfit to stoop to any Metaphor lower than the Heaven. English Examples of a Metaphor. The sky of your virtue overcast with sorrow. You are the most excellent star that shines in the bright Element of beauty. The wounds of grief.— flowers of Oratory. Drops of dew are pearls. Flowers in meadows are stars. The murmuring of the waters is music. To divorce the fair marriage of the head and body; where besides the cutting off of the head, we understand the conjunction of the head and body to resemble marriage. To keep love close prisoner; which is to conceal love. There came through Cheapside a whole fleet of Coaches; for a great number. Scriptural Examples. 1 King. 10.4. The Queen of Sheba saw the wisdom of Solomon; here saw, Metaphoricically signifies, proved and understood. Hagg. 1.9, You looked for much, and lo it came to little; here to look for signifieth to hope for. Jer. 8.15. The neighing of horses is heard from Dan: that is, foreseen by the Prophet. Eccles. 1.8. The eye is not satisfied with seeing, nor the ear filled with hearing: we are in this place by the eye and ear to understand the desire of the mind kindled by those senses. Thus in Scripture Christ is called a Vine, a Rock, a Lamb, a Lion, etc. And man, a shadow, a flower, grass, a wolf, a bear, a dog, etc. Thus we read of Metaphors from leaven, salt, trees, seed, etc. Besides many Hyperbolical Metaphors; as, in Hab. 2.11. The stone shall cry out of the wall, and the beam out of the timber shall answer it. Lam. 1.4. The ways of Zion lament or mourn, etc. So, Mat. 3.11. Christ is said to baptise with fire, whereby we may understand, that fire is there put for the power of the holy Ghost which purifies and refines as fire. Psal. 82.6. I have said, ye are Gods, etc. whereby is signified from whom Magistrates have their authority, whose place they supply, whose person they represent, and whose example they ought to follow both in executing justice, and showing mercy. MEtonymia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transnominatio, a change of names, or the putting of one name for another; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [metonomazo] transnomino, to change one name for another: or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in composition signifies change, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [onoma] Aeolice pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [onoma] nomen, a name. A Metonymy is a Trope, or a form of speech whereby the orator or speaker puts one thing for another, which by nature are nigh knit together. This change of name is used principally four ways. 1. When the cause is put for the effect. 2. When the effect is put for the cause. 3. When the subject is put for the adjunct. 4. When the adjunct is put for the subject. Or, as others define it, It is an exchange of a name, when one word comes in lieu of another, not for a similitude, but for other natural affinity and coherence. Farnaby. Atque Metonymia imponit nova nomina rebus: 1. Efficientis, ut Inventoris; Marte. Lyaeo. Autoris: Legitur Juvenalis. Livius ingens. Materiae: Pinus, ferrum, aeris acervus, arundo. Aut instrumenti: Gladius, lingua, arma manusque 2. Effecti: Clades Libyae. Mors frigida pallet. 3. Subjecti: ᵃ Curii. ᵇ Paterae. ᶜ Germania. ᵈ Rostra. ᵉ Vcalegon. ᶠ Cor, os. ᵍ Patronus. ʰ Nox. ⁱ Amaryllis. 4. Adjuncti: ᵏ Fasces. ˡ Scelus. ᵐ aetas nulla. ⁿ Libelli. 1, A Metonymy of the Cause, is either when the cause is put for the effect, which is called a Metonymy of the efficient, Met. Efficientis. or when the name of the matter is put for the thing made of the same called a Metonymy of the matter. 1. A Metonymy of the Efficient, is when the Efficient cause is put for its effect; or when the name of the Inventor or Author is put for the thing invented, or composed: as, in Farnabies inserted examples, Mart, pro praelio; Mars being the feigned inventor of war.— Lyaeo, pro vino; Lyaeus being one of the names of Bacchus, who was the feigned inventor of making wine; where also the names of Juvenal and famous Livius are put for the books or works, whereof they were Authors. Vulcanns pro igne. Neptunus' pro mari. Ceres' pro pane. Venus' pro amore. English Examples of a Metonymy of the Efficient. Vulcan for fire. Neptune for the sea. Bacchus for wine. Venus so love. Mars for war. Mercury for eloquence. So Love is usually put for Liberality, the fruit and effect of love. My blade is right Sebastian, for of Sebastian's making. He learned his Arguments of Aristotle, and his eloquence of Tully; (i. e) out of Aristotle's and Tully's works. Scriptural Examples. Ezek. 7.15. The sword is without, and the pestilence and the famine within, etc. by sword, pestilence, and famine, is signified death, the effect of those causes. Hag. 1.11. And I called for a drought upon the earth; (i. e.) hunger and famine caused by drought. Numb. 32.23. And be sure your sin will find you out: where sin (the cause) is put for punishment, its effect. Luk. 16.29, 31. They have Mosos and the Prophets, (i. e.) the writings of Moses and the Prophets. Thus in Gen. 35.18. The soul is put for life. See Leu. 20, 20. Psal. 128. 2 Luk. 24.27. Joh. 5.45, 46, etc. A Metonymy of the Matter, Met materiae. is when the name of the matter, is put for the thing made of the same: as, Pinus pro navi, a Pinetree being much used where it grows, for building of ships. Ferrum pro gladio, a sword being made partly of iron. Aes pro nummo, brass and silver being the materials, whereof money is commonly made. Ferro facibusq. invasit Italiam. Sylva, pro domibus. English Examples of a Metonymy of the Matter. I want silver; where by silver, money is to be understood. Thus Seed is put for children, and Earth for man. They eat the finest wheat, and drink the sweetest grapes; by Wheat is understood bread, and by Grapes wine. Scriptural Examples. Psal. 115.4 Their Idols are silver and gold, (i. e) made of those metals. Psal. 105.18. He was laid in iron, (i. e.) in fetters made of iron. Gen. 3.19. Dust thou art, (i. e.) thou art form out of the Dust. Gen. 4.25. For God hath appointed me another seed in stead of Abel, (i. e.) another child. Dan. 5.4. Worshipped wood and stone, (i. e) Idols made of wood and stone. In like manner also the instrument is put for the effect thereby: as, Met. Instrument. Gladius pro caede. Arma pro bello. Lingua pro sermone. Manus pro Scriptura. English Examples. The unlikely have worn the Crown; here the Crown being an instrument of royal dignity, signifies a kingdom. The sword (being the instrument of slaughter) is put for slaughter. In like manner the Tongue, for speech; Arms, for war; the hand, for the manuscript, or hand-writing. Scriptural Examples. Jam. 3.8. But the tongue can no man tame, where the tongue (the instrument of speech) is put for the speech. 2 Tim. 1.16. Was not ashamed of my Chain, (i. e.) of my bonds or bondage. See Prov. 10.20. & 25.15. Job 31.6. Let God weigh me in an even balance; here Balance (the instrument of equity) is put for equity itself. See Exod. 5.3. 1 Sam. 22.17. 1 Cor. 16.21, etc. 2. A Metonymy of the Effect, Met Essecli. is when the effect or thing caused, is put for its cause: As, Clades Lybiae, pro Cladis effectoribus, qui cladem Lybiae intulerunt. Mors ●●igida pallet, (i. e.) pallidos reddit. Victoria natura insolens & superba est, (i. e.) insolentes & superbos redait. English Examples. Hereby we say, death is pale, ' fear sad, a●ger hasty, wine bold; by which is signified, that death makes pale, etc. Thus, Love is said to be bountiful, for that it renders one bountiful. Scriptural Examples. Exod. 15.2. He is become my salvation, (i.e.) my saviour. Gen. 25 23. Two nations art in thy womb, (i. e.) the fathers of two nations; that is, Esau, the father of the Idumeans; and Jacob, the father of the Israelites. 2 King. 4.40. There is death in the pot, (i.e.) some deadly thing which causeth death. Mark 9.17, 25. A dumb and deaf spirit, (i.e.) making the possessed dumb and deaf. See Rom. 7.7. Heb. 11.39. Joh. 3.19. & 17.3. 3. A Metonymy of the subject, Met. Subjecti. is when the subject, or that to which any thing belongs is put for the Adjunct, or that which belongs thereunto: And it is made these nine ways, viz. 1. When the Subject is put for the Accident inherent: As, ᵃ Curii, victory; Curius being the name of a certain victorious Captain. 2. When the container is put for the thing contained; as, ᵇ Paterae, pro potu in eyes contento, Crumena, pro nummis. Animosum pectus, pro cord. English Examples. The Cup, for the wine contained in it. The Purse, for the money therein, etc. Scriptural Examples. Mat. 26.27. Luk. 22.20. By the Cup is signified the wine contained therein. See Jer. 49.12, etc. 3. When the Place is put for the inhabitants of the same, or for the things it containeth: as, ᶜ Germania, pro Germanis. Vrbs, pro Civibus. Carcer, pro vinctis. Anglia, pro Anglis. English Examples. The City met the General; for the Citizens, etc. It is difficult to overcome Italy by war, or Greece by learning; meaning the Italians and Grecians. We are to war against Spain, (i. e.) against the Spaniards. Scriptural Examples. Luk. 13.14. Oh Jerusalem, Jerusalem which killest the Prophets, etc. by Jerusalem is meant the Rulers and people of that city. Deut. 4.26. I call heaven and earth to record; here by heaven and earth, Moses underderstands all in heaven and earth. Gen. 39.4. He made him Ruler of his house, (i. e.) of all his servants, treasurers, and goods in the house. Mat. 10.15. It shall be more tolerable for Sodom and Gomorrah. Mark 1.33. And the whole City was gathered together at the door; (i. e.) the inhabitants of the City. See Luk. 19.9. Acts 26.31. Mat. 16.18. 4. When the place is put for the actions properly done in the place: as, ᵈ Restrum, pro sermone. Academia, aut Scholae, pro doctrina. Sylve, pro venandi study. English Examples. The Hall is done, (i. e.) the Action of that court of judicature. Thus an Academy or School is put for learning. Scriptural Examples. Psal. 68.29. Because of thy Temple at Jerusalem; here by Temple is understood the holy exercises and divine worship used in the Temple. 5. When the possessor is put for the thing possessed: as, ᵉ Vcalegon, a noble sage of Troy, whose name is here put for nobility and sagacity. Sic dicitur hominem d●v●rari, cujus patrimonium devoratur. Apud me (i. e.) domi meae. English Examples. Hereby, lands, houses, and ships, are often called by the owner's names. Thus, With me, is usually to be understood at my house. So we say of some Guardians, They have devoured the Orphans, intimating the orphans patrimony. Scriptural Examples. Joel 3.20. Judah shall be inhabited for ever; here Judah the son of Jacob, is put for the land of Jewry, which was promised to his posterity, and by them possessed. Gen. 15.3. A servant with me; that is, in my house. Gen. 18.3. Depart not I pray thee from thy servant, (i e.) depart not from my tent. 6. When the seat or place is put for the quality inherent to the same: as, ᶠ Cor; os. Cor pro prudentiâ quae sedem habet in cord, (unde prudentes Cordati dicuntur;) os, pro puddle; qui se ore, (i. e.) vul●u prodit. Aut aliquando cor fortitudinem significat: Non tibi plus cordis, sed minus oris inest. English Examples. Thus the heart is put for wisdom, because wisdom hath its seat there. And sometimes also, the heart is put for courage and fortitude by this Trope. Scriptural Examples. Jer. 17.9. The heart is deceitful, etc. the heart being the seat or place, where the soul keeps it chief residence, is here and elsewhere, put for the will, affections and whole soul, as the qualities inherent thereunto. Prov. 6.32. Whose committeth adultery with a woman, wanteth a heart; where by the want of an heart, is understood foolishness. See Prov. 2.10. 7. When the Advocate or Counsellor, who personates his Client, is put for him whom he personates and represents: as, ᵍ Patronus, procliente. The Cause will go against the Attorney General, intimating against his Client, whom he represents. 8. When the time itself is put for the things usually done in time: as, ʰ Nox, pro somno. Aestas, pro mess. English Examples. The night is frequently put for sleep, and summer for Harvest. The day's thought is the night's dream. The morning's view corrects the evenings work. In the two last examples, the day and the night, the morning and evening, do signify the actions and accidents in them. Scriptural Examples. Job 32.7. I said, days should speak, and multitude of years should teach wisdom, (i.e.) the aged, who have seen many days. 1 Chro. 12.32. And of the children of Issachar, which were men that had understanding of the times. 1 Cor. 4.3. Man's day, for man's Judgement. See Esth. 1.13. Joh. 12.27. Or contrariwise, when the things which are done in time, are put for the time itself, as, Messis, pro aestate. Calor, pro aestate. Frigus, pro hyeme. Ante focum si frigus erit; si Messis in umbrâ. English Examples. By this Metonymy, the Harvest is put for Summer, Cold for Winter, and Sleep for the Night. Scriptural Examples. Exod. 23.10. Six years thou shalt sow thy land, and gather the fruits thereof. See Isa. 17.5. Exod. 23.10. Deut. 24.19. 9 When the name of the thing signified, is put for the sign: as, ⁱ Amaryllis, pro carmine de eadem. Jupiter, Apollo, Aencas, for the statutes or pictures of Apollo etc. Scriptural Examples. Thus in Gen. 17.10. Circumcision is called the Covenant, when 'twas only a Seal of the Covenant, and of the righteousness of faith; as appears in Rom. 4.11. So in Exod. 12.11. The Paschal Lamb is called the Lords Passeover. Mat. 26.26, 28. B●ead and w●ne are said to be Christ's body and blood; of which they are only but signs. Thus in Luk. 22.20. This is the new Testament in my blood (i. e.) a sign or seal of the New Testament in my blood. So in Titus 3.5. Baptism is called the new birth. 4. A Metonymy of the Adjunct, 〈◊〉, Adjuncti. is when the Adjunct, or that which belongs to any thing, is put for the subject, or thing to which it belongs or is adjoined: as, Gen. 31.53 Jacob swore by the fear of his father Isaac, (i. e.) by God, whom Isaac feared. 2. King 20.1. Set thy house in order, (i.e.) thy household affairs. Thus the Captain General is often put for his Army; as, Hannibal was slain by Scipio; here Hannabal is put for his Army which he had ●ed against the Romans, and Scipio for the Romans who obtained the victory. 1 Sam. 18.7. Saul hath slain his thousands, etc. So in Act. 9 5. Christ is put for his members. Psal. 85.11. Righteousness shall look down from heaven, (i. e.) God in whom righteousness resteth. Host 4.1. There is no truth, nor mercy, nor knowledge of God in the Land; by which Adjuncts is signified, that there are none, or very few at most, in whom those graces may be found. This Metonymy is made these 9 ways, viz. 1. When the sign is put for the thing signified thereby: as, ᵏ Fasces, pro Magistratu, Sceptrum, pro Regne, Toga, pro pace, Arma, pro bello. Huic consilio palmam damus; (i. e.) victoriam. English Examples. Thus, weapons and arms signify war, the keys power, and the palm victory, as being signs of war, power, etc. Scriptural Examples. Gen. 49.10. The sceptre shall not dep●●● from Juaah, (i. e.) the Kingdom, intimating that Kings should not cease from the house o● Judah. Rom. 13.4. He beareth not the swo●● 〈◊〉 vain, (i. e.) Authority. Jer. 24.10. Thus here the sword is put for war. Thus also the name is often put for the thing itself: as, Rev 3, 4 Thou hast a few names. Prov. 18.10. The name of the Lord, (i. e.) the Lord himself. Phil. 2.10. That at the name of Jesus every knee should bow, etc. Ephes. 5, 20. Act. 1.15. 2. When the quality is put for the person subject thereunto: as, ˡ Scelus pro scelesto, villainy for a villain. Deserts are preferred; (i. e.) mwn deserving are, etc. Give room to the Quoise, (i. e.) to the Sergeant. 3. When the Adjunct of time is put for the persons, or things subject thereunto: as, ᵐ Aetas nulla, (i. e.) homines nullius aetatis. Aspera tum positis mitescent secula bellis. (i. e.) homines, qui istis seculis vixerunt. Temeritas est florentis aetatis, prudentia senectutis, (i. e.) Juvenum & senum: Juventus, (i e.) Juvenes; Senectus, (i. e.) Senes. — Oculisve aut pectore noctem Accipit— Noctem, pro somno qui noctus capitur. English Examples. Thus the night is put for sleep, which is usually taken in the night. Take heed young idleness, (i. e.) idle youth. Scriptural Examples. Ephes. 5.16. The days are evil, (i. e.) the hearts and conversations of the men of these days are evil. 4. When the names of the virtues themselves are put for good men; and of the vices, for evil men; and also when the names of divers other things are used for the persons, to whom they are adjoined, or appertain: as, Ex hac parte pudor pugnat, illic petulantia: ubi pudor pro pudicis; & petulantia pro petulantibus ponitur, etc. Virtutem praesentem odimus; (i. e.) viros bonos. Justitia pro Justo, etc. English Examples. Thus virtue is put for good men; and justice for a just man. 5. When the thing set in the place, is put for the place itself: as, ⁿ Libelli pro libraria. Ludus pro Circo. Te quaesivimus omnibus libellis, Bibliothecis. English Examples. Thus Books are put for a Library or Study. A play for a playhouse. 6. When the thing contained is put for the container, or the Abstract for the Concrete: as, Aen. Virg. i. — Vina coronant, (i. e.) pateram vina continentem. Wine is put for the cup that contains it. English Examples. Psal. 11.7. The righteous Lord loveth righteousness, (i. e.) righteous men. 1 Cor. 12.28. Helps, governments, for helpers and governors. Phil. 3.3. Circumcision is put for the persons circumcised. Tit. 1.12. Wickedness is put for wicked men. See Gen. 19.15. Prov. 11.5. Rom. 4.9. Gal. 2.12. It is very usual in Scripture to put the Abstract for the Concrete, to set forth the excellency of the person or thing spoken of. Thus God tells Abraham, that he shall not only be blessed, Sed erit ipsissima benedictio, Gen. 12.2. (i. e.) affluens omni benedictione; & non tam benedictus, quam ipsa benedicto dicitur. Thus in 1 Cor. 1.30. Christ is not called righteous, but righteousness. 7. When the Antecedent, Met. An●eceden●is. or that which goes before, is put for the consequent, or that which follows: as, Discumbere pro coenare. Audire vel auscultare pro obtemperare. Fuimus Troes, pro non amplius sumus. Vixit, (i. e.) mortuus est. Strato discumbitur ostro, (i.e.) cibum capiunt. English Examples. Thus, to hear, is to obey. He hath lived, (i e.) he is dead. They are set (i. e) a● s●pper. The sword is drawn, whereby is signified the ensuing slaughter. Scriptural Examples. Exod. 19.9. Deut. 5.27. Hear, is put for obey. So in Exod. 18, 19 Harken unto my voice; for Obey my voice or commandment. 8. When the Consequent is put for the Antecedent: as, Met. Consequontis. Sepultus est, pro mortuus est. Evigilabit, pro dormitat. English Examples. The Guests are risen, (i. e.) have supped. He is buried, (i. e.) he is dead. Scriptural Examples. Gen. 3.19. In the sweat of thy face shalt thou eat thy bread, etc. here by sweat following labour, is signified labour before meat. Isa. 28.16. He that believeth, shall not make haste: this Paul in Rom. 9.33. interprets, shall not be ashamed: shame and confusion being effects of making haste, etc. Met. Connext. 9 When all things going together, one is put for another: as, Juxta Terentium castra posuerat Annibal, (i.e.) hujus & illius exercitus. Annibal ibi moratur, pro exercitu Annibalis. English Examples. Thus Hannibal is put for his Army, or any Captain General for the Army under his conduct and command. Scriptural Examples. Josh. 11.21.23. Joshua overcame the Canaanites, (i. e.) he and his Army. So in 1 Sam. 18.7. Saul hath slain his thousands, etc. So in Mat. 25.35. Christ is put for his Members. A Metonymy of the End, Met. Finis is when the end is put for the means conducing to the same: as, Subeat virtus vestra experimenta majora, (i.e.) pericula. Aris imponit honorem, (i.e.) sacrificium. Dicitur & planstris vexisse po●mata Thespis, (i. e.) Scenas, in quibus poemata fiebant. An English Example. Let your courage enterprise greater experiments (i. e.) dangers. He lays honour upon the altar (i. e.) a sacrifice; for that in the old Law none but such as were Priests unto God were admitted to sacrifice unto him, which was a dignity importing honour. Scriptural Examples. Judas 7. Sodom and Gomorrah were set forth for examples, (i. e.) were punished for examples sake. Psal. 57.8. Awake my glory, (i. e.) my tongue given to glorify God. See 1 Cor. 10.6. A Metonymy of the form, is when the * See the explication of the Terms. form is put for the thing, Met. Formae. to which it gives a being: as, Luxuries in flagitiis, Crudeli as in suppliciis, avaritia in rapinis, superbia in contumelious, pro luxurioso, crudeli, avaro, superbo. Ars mendicando quaerit honesta cibum, (i. e.) Artifices honesti. English Examples. Thus Art is put for an Artificer; pride for a proud man, and covetousness for a covetous man, and the soul for man. Hear you modesty itself, (i. e.) some one very modest. Scriptural Examples. Exod. 1.5. Seventy souls went down into Egypt, (i. e.) men. The like in Gen. 12.5. & 46.18. SYnecdoche, es, f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Comprehensio, Comprehension, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [synecdechoma●] Comprehendo, aut, una excipio, seu recipio, too comprehen, or take together. It is a Trope, or a form of speech, whereby the more comprehensive wo●ds are put for the less comprehensive; and contrarily: or when a part is understood by the whole, or the whole by a part, the general by the special, and contrarily: or, it is an exchange of the name of the part for the whole, or of the name of the whole for the p●rt. This figurative Exornation gives a grace unto speech, which otherwise it would want, enforcing the understanding of the hearers to a deeper consideration of the sense and meaning: and is chiefly fourfold, viz. 1. Synecdoche Speciei. 2. Synecdoche Membri aut partis. 3. Synecdoche Generis. 4. Synecdoche Totius. Farnaby. Confundit totum cum parte Synecdoche. Partis. ᵃ Myrtoum: austere; ᵇ hiems, mucro. ᶜ Annibal; ᵈ Anglus. 2. Totius: ᵉ Orator; colour. ᶠ Annus. ᵍ Vixit. ʰ Atrides. 1 Synecdoche Speciei, is when the special or a particular sort implies a mo●e general: as, ᵃ Myrtoum, pro mari, the M●rtean se●, for the whole sea indefinitely. Auster pro vento, indefinite. Aristides pro justo. Moecenae pro Patrono. Croesus' pro divite. Thraso pro glorioso. Hosts tela parant, (i. e.) arma. Ecce Aristidem, (i. e.) justum. Sic infinitum numerum dicimus pro magno; Sexcenta licet ejusmodi proffer; sexcenta, (i. e.) p'urima. English Examples. Caesar, for the King. Aristides, for a just man. Croesus', for a rich man. Auster, for the wind. It is not my sword that can help me▪ where by Sword is understood all kind of weapons and manners of defence. Scriptural Examples. Psal. 22.4. Our fathers trusted in thee, &c (i. e.) our Ancestors; where fathers, the more special name, is put for ancestors, the more general. Psal. 44.6. I will not trust in my bow, neither shall my sword save me. And in 46.9. He breaks the bow, and cuts the spear in sunder, etc. Where by bow, sword and, spear, are understood all weapons of war. See 2 Sam. 8.18. Mat. 22.21. Isa. 63.16. Thus a certain number is put for an uncertain: as, Zech. 3.9. Christ is said to have seven eyes, (i. e.) many, to signify his perfect and singular care of his Church. The like in Deut. 28, 7. Psal. 105.8. He hath remembered his Covenant for ever: the word which he commanded to a thousand generations; where a great or infinite number is put for an indefinite number, or such a number as is not determined. Psal. 119.64. The righteous m●n falls seven times a day; that is, often. So in Prov. 24.16. Thus the word [Many] is taken for all: as, Dan. 12.11. And many of them that sleep in the dust of the earth shall awake. Now that this word [many] signifies all, the Holy Ghost bears witness, in Joh. 5.28. All that are in the grave shall hear his voice. 2. Synecdoche partis, or a Synecdoche of the part, that is, when a part is put for the whole: as, ᵇ Hiems, a storm of rain or hail for winter. Tectum. pro domo. Mucro pro gladio. ᶜ Annibal, pro exercitu cujus Dux erat, velut pars primaria. ᵈ Anglus pro Anglis. * Hostis habet muros, ruit alto á Culmine Troja; pro Hostes. English Examples. My name is tossed and censured by many tongues, (i. e.) by many men; where the part of an entire body is put for the whole. Thus the roof of the house is put for the whole house; the edge of the sword, for the sword: and the soul, for the whole man. Scriptural Examples. Gen. 12.15. Then Abraham took Sahah his wife and the souls, etc. for the men and women that were his Servants. The like see in Rom. 13.1. Rom. 12.1. Present your bodies a living sacrifice; (i. e.) the whole man. In Prov. 1.16. & 6.18. Their feet run to evil: where by feet of men, the men of such conversation are understood. Mat. 8.8. I am not worthy that thou shouldst come under my ●oof; where the roof signifies the house. In Isa. 7.2, 5, 89, & 9.9. The Tribe of Ephraim is put for the whole people of Israel. See Prov. 3.22. & 10.14. & 11.26. The hand is put for the whole man, etc. Thus the singular number is put for the plural: as, ᵈ Anglus, pro Anglis. Syn●c. Numeri See pag. 43. The Roman was victor in battle, intimating the Army of the Romans. The English man overcame the Hollander. Scriptural Examples. Isa. 1.3. The Ox knoweth his owner, and the Ass his Master's crib, etc. for Oxen and Asses. Jer 8.7. The Stork in the heaven knoweth her appointed time; for, the Sto●ks know their appointed time. Rom. 3.28. Therefore we conclude that a man is justified by faith, etc. for, men are justified by faith. Job. 14.1. Man that is born of a woman, (i. e.) men that are born of women, etc. Synedoche Generis, is when a general word comprehends the particular, or when the more general name is put for the more special: as, ᵉ Orator, pro Demosthene aut Tullio. Color, pro forma. ᵍ Vixit, pro mortuus est. ʰ Atrides, (i. e.) Agamemnon; quip qui in expeditione Trojana rex regum diceretur. * In exercitu militum virtus quam maxime juvat. Virtus pro fortitudine. Poeta pro Homero aut Virgilio. English Examples. Put up your weapon, for your dagger. He lived in such a Century, (i. e.) he is now dead. Thus living Creatures are put for beasts. The Poet, (i. e.) Homer or Virgil. Scriptural Examples. Mark. 16.15. Preach the Gospel to every creature: signifying to all men, and not to any other creature. Gen. 6.12. All flesh had corrupted his way, (i. e.) all men. Mat. 2.18. Rachel weeping for her children, would not be comforted, because they are not; for, lived not. Judges 19.3. Spoke to her heart: that is, comforted her. Exod. 30.34. All sweet smelling spices, are put for spikenard. See 1 Sam. 13.13. 1 King 2.4. Synecdoche totius, A Synecdoche of the whole is when the whole is put for the part; as, ᶠ Annus, pro tempore praesenti. Elephantus, pro dentibus. Sylvae pro arboribus. Pontus, pro fluctu. Nos, pro ego. Pabula gustassent Troje, Xanthumque bibissent: (i. e.) partem pabuli, partem Xanthi flavii. English Examples. An Army so great as drank rivers dry: meaning a great part of the water in the rivers. He carries a Goldsmith's shop on his fingers, for Rings. He fell into the water and swallowed the Thames, for the water. Scriptural Examples. 1 Sam. 5.3. Behold, Dagon was fallen upon his face to the ground: though the same verse declares that before its fall, the head of Dagon and both the palms of his hands were cut off upon the threshold, etc. See Gen. 8.13. The world is put for the earth, in 2 Pet. 3.6. The man is put for the soul: as in Luk. 16.23. & 23, 43. So in Gen. 3.19. Till thou return to the ground; where the man is put for his body. It is also by this Synecdoche, when any thing is spoken concerning many persons together, which yet appertains not to every one of them precisely: as, Gen. 35.26. In this and the three precedent verses, you have a recital of the twelve sons of Jacob, (which as this verse declares) were born unto him in Padan-aram, and yet this appertains not unto Benjamin, who yet is reckoned with the rest, as in vers. 24. for he was born in the way near Ephrath, as in vers. 16. And in Heb. 11.13. The Apostle having enumerated many Saints, and among the rest Enoch, (as in vers. 5.) generally adds, These all died in the faith, etc. and yet Enoch was translated that he should not see death, and was not found, because God had translated him, as likewise appears by the 5. verse. Synecd. Numeri. See p. 36. Thus the plural Number is put for the singular: as, Nos, pro ego. Nos populo imposuimus & Oratores visi sumus; ubi de se tantum loquitur Orator. An English Example. Cicero to Brutus: We deceived the people, and seemed Orators, speaking of himself only. Scriptural Examples. Judg. 12.7. And Jephthah was buried in the cities of Gilead, (i. e) in one City of that Region. Mat. 27.44. The thiefs also which were crucified with him upbraided him; (i. e.) one of the thiefs, namely, the unbelieving and unconverted thief. So also Gen. 21.7. & 46.7. * 〈…〉 that 〈…〉 and ●is sons daughters, when it appear by the 15, & 17. verses, that he had but an only daughter, by name Dinah, and one of his sons daughters. compared with the 15, & 17. verses. But of the Grammarians it is called a Synecdoche, or Comprehension, * Cum nomen aut verbum universale restringitur ad partem vel aliquid saliem speciale, quod per accusativum effertur. when a common word or name is restrained to a part which is expressed by the Accusative Case. And they call it Comprehension, because the particular is comprehended of the universal. This Synecdoche is a figure of Construction, and is when that which is part is attributed to the whole: as, aethiop's albus dentes, an Ethiopian white in the teeth; here, white agreeing to the teeth only, is attributed to the whole Ethiopian: Pro toto positae parts, quam passio signat, Farnaby. Quartum vel sextum casum Synecdoche tradit. Passivis, Neutris, adjectis, participiisq: 1. Dentibus alba. 2. Caput doleo. 3. Spoliata lacertos. 1. Dentibus alba, White in the teeth. 2. Caput doleo, I am pained in my head. 3. Spoliata lacertos, Bereft of the strength of the body. By this Synecdoche all Nouns Adjectives, signifying any property; also Verbs Passives, and Neuters, signifying any passion, may govern an Accusative or an Ablative Case, signifying the place wherein the property or passion is: as, Aeger pedes, or pedibus, Diseased in the feet. Rubet Capillos, His hairs are red. Truncatus membra bipenni, Cut in the limbs with an axe. Caetera similes, uno differunt, Like in other things, in one thing they differ. IRonia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Simulatio, irrisio, mocking or counterfeiting, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in loquendo dissimulatione utor, to dissemble in speaking; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [eiro] dico, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [eiron] Simulator, qui aliter dicit ac sontit: from which Ironia is taken for dissimulation, whereby one thing is thought and another spoken; it signifies also taunting speeches, or a speaking by contraries; as if we should say black is whi●te. It is called the mocking Trope, whereby in derision we speak contrary to what we think or mean, or when one contrary is signified by another: This Trope is not so well perceived by the words, as either by the contrariety of the matter, or the manner of utterance, or both. Antiphrasis and this are of very nigh affinity, only differing in this, that Antiphrasis consists in the contrary sense of a word, and Ironia of a sentence. Farnaby. Contra quam sentit solet Ironia jocari. Scilicet, ᵃ egregiam laudem; ᵇ pulchre; ᶜ bone custos. ᵃ Egregiam laudem, (i. e.) turpe potius dedecus & infamiam. ᵇ Pulchrè, (i. e.) foediffimè. ᶜ Bone custos, (i. e.) male custos. O salve ᵃ bone vir, curasti ᵇ prebè, (i. e.) ᵃ pessime, ᵇ negligenter: foedè neglexisti. Si genus humanum, & mortalia temnitis arma, At 1 sperate deos memores fandi atque nefandi. Alter erit maculis auro 2 squalentibus arden's. Hunc ego si potui tantum 1 sperare dolorem. 1. Sperate, (i.e.) timete. Sperare (i. e.) timere. 2. Squalentibus, (i. e.) splendentibus. Est in hic vocibus Catachresis. English Examples of an Irony. He was no notorious Malefactor, but he had been twice on the Pillory, and once burnt in the hand for trifling oversights. Milo had but a slender strength, who carried an ox a furlong on his back, then killed him with his fist, and eat him to his breakfast. So when the Persian army was at variance among themselves, Philip of Macedon (their utter enemy) said, He would send his army to make them friends. Thus Gnatho speaks Ironically to Thraso; What (quoth he) they knew you not after I had shown them your good conditions, and made mention of your virtues? Then answered Thraso, You did like an honest man, I heartily thank you: Here, both the saying of Gnatho and Thrasoe's Answer have a contrary signification. Scriptural Examples. Gen. 3.22. And the Lord God said, Behold, the man is become as one of us: whereby the Lord declares his great disdain of their affectation o● an impossible pre-eminence, in being like to God; as if he had said, he is now by his sin become most unlike unto us; I see how well Satan hath performed his promise to them; is he not become like one of us? Judg. 10.14. Go cry to the gods which ye have cho●en. So in Isa. 14.4, 8, 9 The Lord teaches his children to deride the proud insulting King of Babylon. Our Saviour also to awaken his drowsy Disciples out of their security, doth in Mat. 26.45. use this form of speech; Sleep on now and take your rest, etc. as if he had said, A perilous ●ime is at hand, wherein you shall have little list or leisure to sleep, you have therefore now the more need to watch and pray. So Micaiah in 1 King. 2●. 15 bids Ahab go to battle against Ramoth-Gilead and prosper, (i. e.) go up and perish. Thus in 1 King. 18.27. Elijah mocked the wors●ippers of Baal; Cry aloud, for he is a god; either he is talking or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awakened. Jo● 1●. 2 ●hus he taunts at his false friends: No ●o●bt but ●e ●●e the people, and wisdom shall ●e wit● yo●: as if he h●d s●id, In your own conceits there are none wise but your selves. No doubt but reason hath left us, and is gone wholly unto you; yea wisdom is so tied to your persons, that her conversation and ruin depends upon yours. 1 Cor. 4.8, 10. We are fools, ye are wise; we nothing, ye all, etc. See Amos 4.4, 5. Eccles. 11.9. CAtachresis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abusio, abuse, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [catachraomai] abutor, to abuse, or from the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [cata] contra, against, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [chresis] usus, use. It is a form of speech, whereby the speaker or writer, wanting a proper word, borroweth the next or the likest to the thing that he would signify. It is an improper kind of speech, somewhat more desperate than a Metaphor, and is the expressing of one matter by the name of another, which is incompatible with, and sometimes clean contra●y to it: and is when the change of speech is hard, strange▪ and unwonted: or, It is the abuse of a Trope, when words are too fa● wrested from their native signification, or when one word is abusively put for another, for lack of the proper word: Du●ior improp●iae est Catachresis abusio vocis: Vir gregis; ultorem promisi; pulchra minatus. Farnaby. * Vir gregis (i.e.) Caper. Vir gregis ipse caper, deerravit,— (i. e.) Dux gregis. Capitis nives, (i e.) Cani capilli. Spera●e dolo●em, (i e.) time●e dolorem. Fancies simillima Lauro; nam facies propriè hominis est. English Examples of Catachresis. A voice beautiful to his ears. He threatens me a good turn. I promised him an executioner. I gave order to some servants of mine, (whom I thought as apt for such Charities as myself) to lead him out into a forest, and kill him; where Charity is used, or rather abused for Cruelty. They build a horse by Pallas are divine: here the Poet traduceth that to a beast, which is proper to the making of a house. And as he said that misliked a picture with a crooked nose: The elbow of his nose is disproportionable. By the licence of this figure we give names to many things which lack names: as when we say, The water runs, which is improper; for to run, is proper to those creatures which have feet and not unto water. By this form also we attribute horns to a snail, and feet to a stool; and so likewise to many other things which lack their proper names. Scriptural Examples of Catachresis. A Caution. Note that though this Trope be to be found in divers places of Scripture, yet not as if the Scripture abused words, but because those words which are Catachestical depart a little from the usual custom of figurative speaking, and are spoken or hang together more roughly or hardly: as, Heb. 11.5. Enoch was translated that he should not see death. Host 4.8. They eat up the sins of my people. Deut. 32.14. The blood of the grape didst thou drink, (i. e.) the juice of the grape. Prov. 30.15. By this form of speech Solomon nameth the two daughters of the horseleech. Psal. 137.5. Let my right hand forget her cunning: here is forgetting applied to the hand, which is proper to the mind. Jer. 46.10. The sword shall devour; here to devour, (the property of a living creature with teeth) is Catachrestically applied in the sword. Leu. 26.30. And I will cut down your Images, and cast your carcases upon the carcases of your Idols, etc. here pieces of Images are called carcases. Exod. 23.19. Thou shalt not seethe a Kid in his Mother's milk. Thus in Psal. 6.8. Prayers and tears are said to have a voice; the like of tears in Psal. 39.12. The Lord hath heard the voice of my weeping. Isa. 64.1. Oh that thou wouldst rend the heavens, etc. The Prophet here speaks of God after the manner of men; if a man we●e in heaven and should descend, he having a body of gross substance, must divide and rend the heavens; but God being a most pure Spirit, passeth through all things without any dividing or rending; yet is there in these divine condescensions of speech a singular excellency. Rev. 1.12. And I turned to see the voice, etc. So Exod. 20.22. Ye have seen that I have talked, etc. (i. e.) ye have heard the Lord speak. See Exod. 5.21, etc. Est autem haec in Metalepsi natura, ut inter quod transfertur sit medius quidam gradus, nihil ipse significans, sed praebens transitum; quem Tropum magis affectamus, ut habere videamur, quam ut ullo in loco desideremus. MEtalepsis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transumptio, participatio, Participation or a taking from one another, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [metalambano] transumo, aut particeps sum, to take of, or partake with another. Metalepsis is a form of speech whereby the Orator or speaker in one word expressed, signifieth another word or thing removed from it by certain degrees. Or, It is the clothing of a Trope with excellency, or the multiplying of a Trope in one word; to wit, first, when by one improper word another is signified, then by that improper word perhaps another, and so one after another till it comes to the proper word, a mean or middle degree, which affords a passing over or change intervening. It is the continuation of a Trope in one word through the succession of significations. This Trope is a kind of Metonymy, signifying by the Effect a Cause far off by an effect nigh at hand; and it teaches the understanding to drive down to the bottom of the sense, and instructs the eye of the wit to discern a meaning afar off; for which properly it may be aptly compared to an high prospect, which presents to the view of the beholder an object remote, by leading the eye from one mark to another by a lineal direction, till it discerns the object inquired. Farnaby. Transcendit mediis gradibus Metalepsis ad altum: Hinc movet 1 Euphrates bellum. Mirabar 2 aristas. 1, Euphrates pro Mesopotamia, per Meton. Adjuncti. Mesopotamia pro Orientalibus, per Synecdochen membri. 2. Aristas, pro spicis, per Synecdochen Membri: Spica, pro segete, per Synecdochen i●em Membri: Sedges, pro aestate, quo anni tempore in agris luxuriatur, per Metonymiam subjecti pro Adjuncto: aestas pro anno rursum, per Synechdochen Membri. Invadunt Virg. Aenoid. urbem somno vinoque sepultam. (i. e.) Invadunt Trojanos somno vinoque sepultos. Virg. Aenoid. Vrbem, pro Troja, per Synecdochen Generis; Troja, pro Trojanis, per Metonymiam Subjecti. English Examples of Metalepsis. Virgil by ears of corn signifieth summers, by a Metonymy of the subject; and by summers, years, by a Synecdoche of the part. They invade and enter the City, drowned in sleep and wine, (i e,) they invade Troy, or the Trojans buried in sleep and wine. Scriptural Examples. Lam. 4.4. The tongue of the sucking child cleaveth to the roof of his mouth for very thirst, etc. Here, by the extreme thirst of the sucking babes, the Prophet signifies the mother's barren and dry beasts; and by the dry beasts, the extreme hunger and famine; and by the famine, the woeful affliction and great misery of the people. Mat. 21.10. All the City was moved; where the City is put for Jerusalem; the general word comprehending the particular by a Synecdoche Generis; and Jerusalem, for its inhabitants, by a Metonymy of the subject. Mal. 4.2. The Sun of righteousness shall arise with healing in his wings. Where wings are put for beams by a Catachrestical Metaphor. And beams for comfort and refreshing by a Metaphor. See Esth. 2.16. Exod. 27.20. HYperbole, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superlatio, Exuperatio, * Alicujus ougendi minuendive causa superat veritatem. Exuporation or a passing of measure or bounds; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hyperballo] supero, to exceed. It is an eminent excess in advancing or repressing, and is when the Trope is exceedingly enlarged, or when the change of signification is very high and lofty, or when in advancing or repressing one speaks much more than is precisely true, yea above all belief. Hyperbole sometimes expresses a thing in the highest degree of possibility beyond the truth, that in descending thence we may find the truth and sometimes in flat impossibilities, that we may rather conceive the unspeakablenesse than the untruth of the relation. But though an Hyperbole may be beyond belief, yet ought it not to be beyond measure or rule; let it suffice to advertise, that an Hyperbole feigns or resembles, not that it would by a fiction or untruth deceive; but then is the virtue and property of an Hyperbole, when the thing itself, of which we speak, exceeds the natural rule or measure, therefore it is granted to speak more largely, because as much as the thing is, can not be reached unto. Hyperbole is twofold, viz. 1. Auxesis, when we increase or advance the signification of a speech. 2. Meiosis, When we diminish or repress the signification of a speech. Extenuans augensve excedit Hyperbole verum. Astra ferit. Pluma levior. Volat ocyor Euro. Merita vestra caelum contingunt. Candidior Cygnis. Hedera formosior alba. Jam jam tacturos Tartara nigra putes. Auxesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, augmentum, an increasing. It is when for the increasing, and amplifying we put a word more grave and substantial in stead of the proper word being less: as, Cum liberalem, magnificum; severum, saevum; improbum, sacrilegum dicimus. English Examples. In dispraise. Thus a proud man is called Lucifer, a drunkard a swine, an angry man mad. In praise. Thus a fair virgin is called an Angel; good music celestial harmony; and flowers in meadows, stars. Scriptural Examples of Auxesis. Isa. 4.1. Wars are put for some strife. Jer. 15.20. And I will make thee unto this people a strong brazen wall, etc. Gen. 11.4. Let us build us a city and a tower, whose top may reach unto the heaven, etc. See Mic. 9, 7. Job 39.19. Gen. 41.47. Exod. 8.17. Judg. 5.4, etc. Meiosis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diminutio, extenuatio, Diminution, or lessening. It is when less is spoken, yet more is understood; or when for extenuation sake we us● a lighter and more easy word or term t●en the matter requires; or when we put a less word for a greater: as, Cum adulator●m blandum & affabilem, prodigum aut audacem, liberalem aut fortem nuncupamus. Of this further at the end of Hyperbole. But the Hyperbolical Meiosis or Dimunition, is that which increases defect: as, Cum homunculum, Pygmaeum; stupidum, stipitem; qui non resp●ndet, mutum appellamus. English Examples of Meiosis. Thus a great wound is called a scratch; a flat fall, a foil, and a raging railer, a testy fellow, etc. As Auxesis of small things makes great matters, so Meiosis of great matters makes but trifles. In Meiosis, the speaker ought to take care that he fall not into that fault of speech, called Tapinosis, humility, that is when the dignity or majesty of a high matter is much defaced by the baseness of a word; as to call the Ocean a stream, or the Thames a brook, a fought field a fray, great wisdom pretty wit; or as if one should say to a King, May it please your Mastership. Scriptural Examples of Meiosis. 1 Sam. 24.15. After whom is the King of Israel come out? after a dead dog, and after a flea? See Psal. 22.7. 1 King. 16.2. Thus in 1 Cor. 5.1. less is put that more may be gathered from it. Jam. 4.17. To him that knoweth to do good, and doth it not, to him it is sin, (i. e.) a great sin. 1 Cor. 10.5. But with many of them God was not well pleased, (i. e.) was highly displeased. Thus in Gen. 18.27. Abraham calls himself but dust and ashes. And in Job 25.6. He calls man but a worm. English Examples of an Hyperbole. Streams of tears gushed out of her eyes, and the greatness of her grief rend her heart in sunder: where by these incredible tokens of sorrow, her incredible lamentation and grief is signified. This form of speech is either simple, or compared: viz. 1. Simple, as to call the belly of a great glutton, bottomless: him that is most hasty in his fury, brainless; a notable coward, heartless. 2. An Hyperbole is compared two manner of ways: 1 By equality of comparison: as, to call a beautiful virgin an Angel; a shrew, a devil; a drunkard, a swine; an extortioner, a wolf. 2. By the comparative degree, etc. Harder than a Diamond. Swifter than thought The worst that ever eye saw, or heart could imagine. But in the frontiers of impossibility: as, Though a thousand deaths followed it, and every death were followed with a hundred dishonours. The world sooner wanted occasions, than he valour to go through them. Words and blows came so thick together, as the one seemed a lightning to the others thunder. Beyond the bounds of conceit, much more of utterance. Scriptural Examples of Hyperbole. Judg. 20.16. There are 700 men spoken of, every one of which could sling a stone at an hairs breadth and not miss. 2 Sam. ●●. 2.3. Saul and Jonathan were swifter than eagles and stronger than Lions. Gen. 32.12 Thy seed shall be as the sand of the sea. See Psal. 78.27. So in Heb. 11, 12. So many as the stars of heaven. Deut. 9.4. Cities fenced up to heaven. Psal. 107.26. The waves of the sea mount up to heaven, and go down to the depths, (i.e.) they are sorely tossed up and down when the Lord commands and raises the stormy wind. Joh. 21.25. The whole world could not contain the books, if they were written, etc. (i.e.) they would be very many. Luk. 10.15. Thou Capernaum which art lifted up to heaven, (i.e.) highly exalted. Luk. 10.18. I beheld Satan as lightning fall from heaven. See Psal 42.3. & 69.4. Prov. 13.24. Joel 3.18. The Hills shall flow with milk, and the mountains with wine, etc. 1 Sam. 25.37. Nabals' heart died in his breast, and he was made into a stone: This carries a far greater and more emphatical energy of signification with it, than our manner of speech, he was very much affrighted and astonished. ALLegoria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inversio, permutatio, inversion or changing; It is an inversion when one thing is propounded in the words, and another in the sense, the word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [allegoreo] aliis verbis allegoricè significo, to a signify a thing allegorically under other words. Observe, that in a Metaphor there is a translation of one word only; in an Allegory, of many; and for that cause an Allegory is called a continued Metaphor. And as a Metaphor may be compared to a star in respect of beauty, brightness and direction; so an Allegory may be likened to a constellation, or a company of many stars. An Allegory is a sentence that must be understood otherwise then the literal interpretation shows. It is the continuation of Tropes in divers words, as a Metalepsis is the continuation of a Trope in one word through the succession of significations; and these are sometimes confused or distinct; or, It is the continual prosecution of a Metaphor and that proportionably through the whole sentence, or through divers sentences, or as others say, It is the continuation of a Trope, and of the same Allusion in the same discourse; and is, when one kind of Trope is so continued, as look with what kind of matter it be begun, with the same it be ended. Continuare Tropos allegoria adsolet: a Absque Et Cerere & Baccho Venus alget. Farnaby. Claudite rivos. a (i. e.) Sine pane & vino friget amor. In Reipublicae corpore omnia membra, manus, pedes, caput, in totius salutem conspirare debent. Quoniam ex vadis jam evasisse videor, & scopulos praetervecta videtur oratio, perfacilis mihi reliquus cursus ostenditur. O Naves, referent in mare te novi Fluctus: O quid agis? sortiler occupa Portum, etc. In qua, Navem pro Republica, fluctuum tempestates pro bellis Civilibus; & portum pro pace & concordia intelligi voluit Horatius; lib. 1. Od. 14. English Examples of an Allegory. Shall we suffer the monstrous Crocodile to come out of Nilus and to break into our fold, to overcome our Shepherd, to rend off our skins with his griping paws, to crush our carcases with his venomous teeth, to fill his insatiable paunch with our flesh, and to wallow a● h●s pleasure in our wool? By this Allegory our enemies are described, who either by open force or secret conspiracy are prepared and fully bend to captivate, infringe and destroy the people with their liberties, and to possess their dwelling places and enjoy their wealth. Rub not the scar, lest you open again the wound that is healed, and so cause it to bleed afresh. Though this be sense and a real truth in the letter, yet it hath an Allegorical signification, (i. e.) Renew not by rehearsal that sorrow which time hath buried in the grave of oblivion, or made forgot. Philoclea was so environed with sweet rivers of virtue, that she could neither be battered nor undermined. Where Philoclea is expressed by the similitude of a Castle; her natural defence, by the natural fortification of rivers about a Castle; and the Metaphor continues in the attempting her by force or craft, expressed by battering or undermining. But when she had once his Ensign in her mind: then followed whole squadrons of longings, that so it might be with a main battle of mislikings and repine against their creation. Where you have Ensigns, squadrons, main-battles, Metaphors still derived from the same thing, to wit, war. The world's a Theatre of theft; great rivers rob the smaller brooks, and they the Ocean. Sometimes an Allegory is mixed with some words retaining their proper and genuine signification, whereof this may be an Example: Why covetest thou the fruit, and considerest not the height of the tree whereon it grows? thou dost not forethink of the difficulty in climbing, nor danger in reaching, whereby it comes to pass, that while thou endeavourest to climb to the top, thou fallest with the bough which thou embracest. This Allegory describes, though somewhat obscurely, yet very aptly the danger, vanity, and common reward of ambition: And the words which retain their proper signification are these, covetest, considerest, and forethink; which words do make it a mixed Allegory. Scriptural Examples of an Allegory. A Scriptural Allegory is such as contains an abstruse and hidden sentence, and other than the native signification of the words will bear; and it is, when under a dark and hidden saying, the literal sense contains another, to wit, a spiritual or mystical meaning. It is the representation of some mystical or spiritual thing by another, mentioned in Scripture, and is, when by the things done under the old Law, the mysteries of the New Testament are signified: from whence an Allegorical sense of the Scripture hath its ●i●e. A Scriptural Allegory is twofold, viz. 1. Natural. 2. Inferred. A natural Allegory is such as is expressly delivered in the Scriptures themselves; and this properly is the mystical sense of the Scripture: as, Gal. 4.25. For this Agar is Mount Sinai in Arabia, and answeteth to Jerusalem which now is, etc. The Apostles meaning here is, that in a mystical sense, Agar hath some proportion unto Jerusalem, that is unto the Jews, whose Metropolis or chief City Jerusalem was: for, as Agar the bondwoman obtained a place in Abraham's house, and was at length cast forth thence; so the Jews were in the Apostles time under the servitude of the Law, and for that they would be justified by the works of the Law, were ejected the house of God. Exod. 34.29. The face of Moses shined, etc. This contains an Allegorical sense which the Apostle explains in 2 Cor. 3.7., 13, 14. But if the ministration of death, etc. was glorious, so that the Israelites could not steadfastly behold the face of Moses for the glory of his countenance, The Glory of the odl Testament. etc. how shall not the ministration of the spirit be rather glorious? vers. 14. but their minds were blinded: for until this day remaineth the same vail. etc. in the reading of the old Testament: which vail is done away in Christ. The like Allegory you may find if you compare Exod. 12.15, 17. with 1 Cor. 5.7, 8. 2. An Allegory inferred, is such as the Scripture itself shows not, nor makes manifest, but is brought in by interpreters. Allegories of this kind are like unto pictures; but their literal expositions like to stonewalls; the house hath its strength from the stonewalls, the pictures afford not the least strength either to the house or walls. This Allegory is either offered, or enforced and wrested: 1. That inferred Allegory from Scripture which is offered, hath a probable ground and foundation in the literal sense, and a proportionable agreeableness of things, and is likewise agreeable to the Analogy of faith: as, Gen. 6.14. The description there of the Ark of Noah doth allegorically represent Gods spiritual house or Church, which in 1 Pet. 2.5. is said to be built up of living stones; and also denotes the Lords miraculous preservation of that Church of his, so that neither the waves, or strange and pernicious doctrines, or tentations or persecutions can break in upon or drown it. Gen. 8.11. The Olive leaf represents the Gospel; for in Luk. 10.34 it is evident that oil signifies mercy and peace. Luk. 15. The prodigal, when absent from his father's house, sound nothing but misery and perplexity; which doth Allegorically represent unto us, That rest is to be found in the Creator only, and not in the creature. So in the whole book of Canticles, the sweet conference between Christ and his Church, is set down in the words and expressions proper to husband and wife. Thus old age is most elegantly deciphered in Eccles. 12.5, 6. 2. An Allegory enforced and wrested, is such as is lest destitute of a probable ground or foundation in the literal sense; either it differs too much from the thing, from which it is taken, or it is agreeable to another and thwart object; or otherwise it is too far remote from the Analogy of the Scriptures: as, such are, Mat. 13, 8. And other seeds fell into good ground and brought forth fruit, some an hundred fold, etc. See Psal. 110.1. Mat. 15.11. Other Allegories. Jer. 23.5, 6. Behold, the days come, saith the Lord, that I will raise unto a David a righteous branch, etc. In his days Judah shall be saved, and Israel dwell safely, so in Zech. 3.10. Which Allegorically represents the glorious peace and tranquillity of all Saints, when Christ shall have set up his Kingdom, and reign from the River to the end of the land. See Host 13, 14, 15. Job. 29.6. Prov. 23.29. ANtonomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nominis unius pro alio positio, A putting of one name for another, or the exchanging or a name; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro, for, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [onomazo] nomino, to name: Antonomasia is a form of speech, whereby the orator or speaker, for a proper name putteth another, and some name of dignity, office, profession, science, or trade. It is a kind of a Metonymy and Synecdoche Generis, and is when another name, a nickname or common name is put instead of the proper name, or when a word being put without a name, supplies the place of the name. Antonomasia imponit cognomen, ut; a Irus; Impius; Farnaby. b Aeacides; c Poenus; d Cytherea; e Poeta. ᵃ Irus being a poor Messenger of Penelope's wooers, is here put for any poor man. Impius, wicked, the wicked fellow is put for any man notoriously wicked. ᵇ Achilles, the Nephew of Aeacus. ᶜ Carthaginian for Hannibal who was the eminent man of Carthage. ᵈ Any remarkable person of Cythera, but here it signifies Venus, who was carried to Cythera in a cockleshell, and was the goddess of that place. ᵉ Poeta the Poet; for Virgil or Homer. Arma virumque cano;— ubi intelligitur Aeneas. English Examples. This Rhetorical Exornation is used five ways, viz. 1. Hereby the Orator speaking to high dignities, boweth (as it were) the knee of his speech, and lifts up the eye of his phrase to the bright beams of earthly glory, thereby declaring his reverence and their dignity: thus when he speaks to a King or a Prince, he saith your Majesty, your Highness: to a Nobleman your Lordship, your Honour. 2. In stead of name or title, he useth a decent and due Epithet, thus, Honourable Judge, Honoured Sir. 3. The Author by the name of his profession or science, as when we say, the Philosopher for Aristotle: The Roman Orator for Cicero: The Psalmograph for David. 4. A man by the name of his Country: as, the Persian the German, the Britain. 5. When we give to one man the name of another, for the affinities sake of their manners or conditions. In praise thus, As when we call a grave man a Cato, a just dealer an A●istides, a wise man a Solomon. In dispraise, To call an envious detractor a Zoilus, a captious reprehender a Momus, a tyrant a Nero, a voluptuous liver an Epicure. Scriptural Examples of Antonomasia. Prov. 18.10. The name of the Lord is a strong Tower, etc. Joel 2.11. He is strong that executes his word. Gen. 21.33 The everlasting God, where the common attributes, strong and everlasting are put for Jehovah, the more proper name of God. So in Mat. 21.3. Joh. 11, 3, 12. Christ is called Lo●d: and in Joh. 11.28. Master: and in Mat 8.20. & 9.6. The son of man: in Gen. 48.16: The Angel: in Exod. 3.2 The Angel of the Lord: and in Isai. 63.9. the Angel of the Lords presence: and Euphrates is in Gen. 31.21. called the River: and Christ in Dan. 11.22. is called the Prince oft he Covenant. and in Gen. 3.15. the seed of the woman: and in Heb. 12.24. the Mediator of the New Covenant. Thus Christ also calls his Church, his Sister, his Love, and his Dove; and the Church in like manner, him her Beloved. LItotes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tenuitas, tenuity, smallness or fineness, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [litos] tenuis, small or fine. It is a kind of Synecdoche. A Trope when a word is put down with a sign of negation, * Negatio contrarii auget vim affirmationis. and yet as much is signified as if we spoke affirmatively, if not more: and by others it is called a Figure. When less is said then signified, and whereby the orator or speaker for modesty's sake seems to extenuate that which he expresses. Non equidem laudo, est Litotes; nec munera Farn●by. sperno. Farn●by. Non sperno. (i. e.) diligo. Rhodi Romanis haud infesti, (i. e.) amicissimi. Et Gens illa quidem sumptis non tarda pharetris, (i. e.) velocissima. Me non spernitis, (i. e.) di igitis. English Examples. It is no small account that he makes of his own wit, or he setteth not a little by himself. Here by the negations of small and little, or much, are both signified and properly amplified. Also by denying the Superlative it takes the Positive degree thus: He is not the wisest man in the world, or he is none of the wisest, (i e.) he is not wise at all. This and such like forms of speaking are used for modesty's sake; for it were not so seemly to say, that he lacks wit, or that he is a fool. So, if a man had some good occasion or just cause to commend himself, he cannot by any means do it in more modest manner then by this form of speech, as if he should say: I was not the last in the field to engage the enemies of my Country. Here, if he should have said, I was first, or one of the foremost in the field, although he had spoken never so truly, it would have savoured of arrogancy and boasting. Scriptural Examples of Litotes. Psal. 51.17. A broken heart God will not despise, (i. e.) he will highly prise it. 1 Thess. 5.20. Despise not prophesying, (i. e) see that you highly prise it. The like in Rom. 2.4. Psal. 105.15. Touch not mine anointed, etc. (i. e.) hurt them not, take heed you be not found among the persecutors of my anointed ones. Job. 10.3. Despise not the work of thine hands, (i. e.) do thou graciously take notice of the work, etc. Psal. 9.12. He will not forget the cry of the humble, (i. e.) he will surely remember their cry, etc. Thus when the Scripture would strongly affirm, it doth it oftentimes by denying the contrary: as, Isai. 38.1. Thou shalt die, and not live, (i.e.) thou shalt certainly die. The like in Ezek. 18.21. Deut. 28, 33. Joh. 1.20. Isa. 39.4. Jer. 42.4. 1 Joh. 1.5. Job. 31.17. Job saith that he hath not eaten his meat alone, and that he hath not seen any man perish for want of clothing, or any poor for lack of covering. Here if Job had said, that he had feasted many, that he had clothed every poor body that should otherwise have perished, he had not spoken so modestly, albeit he had said as truly. It is very familiar with the Hebrews, by affirming and denying to express the same thing for stronger confirmation of 10: as, Deut. 33 6. Let Reuben live and nor die. The like in 1 Sam. 1.11. Prov. 36.11. ONomatopoeia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nominis seu nominum fictio, the feigning of a name or names; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [onomatopoieo] nomen seu nomina fingo, fingo vocabula, á sono ea deducens; to feign a name from the sound. Nominis fictio, is a form of speech, whereby the orator or speaker makes and feigns a name to some thing, imitating the sound or voice of that which it signifies, or else whereby he affecteth a word derived from the name of a person, or from the original of the thing which it expresseth: or, It is a kind of Metonymy, and it is properly said of words so feigned, that they resemble or represent the sound of the thing signified. A sonitu voces Onomatopoeia fingit; Farnaby. 1 Bambalio, 2 Clangor, 3 Stridor, 4 Taratantara, 5 Murmur. 1. A stammerer. 2. The sound of a Trumpet. 3. A crashing noise, or the craking of a door. 4. The sound of the Trumpet. 5. The noise of water running, a running or buzzing noise. Teucria, a Teucro. Dardania a Dardano. English Examples of Onomatopeia. This form of feigning and framing names is used 6. ways, viz. 1. By imitation of sound, as to say, a hurly-burly signifying a tumult or uproar: likewise, rushing, lumbering, rattling, blustering, etc. 2. By imitation of voices, as, the roaring of Lions, the bellowing of bulls, the bleating of sheep, the grunting of swine, the croaking of frogs, etc. 3. By the derivation from the original; the city Troy was so called by derivation from King Tros, and before that, it was called Teucria from Teucrus, and first of all Dardania from Dardanus; so Niniveh of Ninus. 4. By composition, as when we put two words together and make of them but one, as Orator-like, Sholar-like: thus also we call a churl, thick-skin; a niggard, pinch penny; a flatterer, pickthank. 5. By reviving antiquity; touching this I refer the reader to Chaucer, and to the shepherd's Calendar. 6. When we signify the imitation of another man's property in speaking or w●iting; this form of speaking is more usual in the Greek tongue, and sometimes used in the Latin: as, Patrissare, Matrissare, Platonissare, (i. e.) to imitate his father, to imitate his mother, to imitate Plato, whi●h form our English tongue can scarce imitate, except we say he doth satherize, Platonize, temporize, which is not much in use; yet we more usually follow this form, thus; I can not Court it, I can not Italian it, (i. e.) I can not perform the duty or manners of a Courtier, I cannot imitate the fashion of an Italian. ANtiphrasis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sermo per contrarium intelligendus, a word or speech to be understood by the contrary, or contrarily; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antiphrazo, per contrarium loquor, to speak by contraries. Antiphrasis is a form of speech which by a word expressed doth signify the contrary. It is a kind of an Irony, and is, When one and the same word hath a contrary signification, or a meaning contrary to the original sense. Antiphrasis voces tibi per contraria signat; Farnaby. ᵃ Lucus; ᵇ Sacra fames; ᶜ Euxinus'; ᵈ Symphora; ᵉ Parcae. ᵃ Lucus, signifies a lightsome place or lightning, according to the original of the word, but here it signifies a grove or thick wood, for that it takes in no light at all. ᵇ Sacra fames, literally signifies holy famine or hunger; bue here, a covetous desire. ᶜ Euxinus, originally Hospitable, but here it signifies a part of the sea near Thrace, which is nothing less. ᵈ Symphora, congestion or heaping up; but it is sometimes taken for prosperity, and sometimes for adversity. ᵉ Parcae, originally signifies sparing or favouring, but here by Autiphrasis it signifies the three feigned Goddesses of destiny: viz. Clotho, which puts the wool on the Distaff. Laehesis, which draws the thread of our life. Atropos, which cuts it off and favours none. English Examples of Antiphrasis. It is when the speaker saith, wisely or wittily, meaning the contrary. You are always my friend; meaning mine enemy. You are a man of great judgement, signifying him to be unapt and unable to judge. Scriptural Examples. The word (to bless) used in Gen. 12.3.24, 35. 2 Sam. 2.10. Psal. 34.2. doth also by an Antiphrasis signify (to curse) as appears by 1 King. 21.10. where the same word that is used in the precedent Scriptures to bless, is used in a contrary signification; as, Thou didst blaspheme or curse God and the King; as also in Job. 1.5. It may be that my sons have sinned and cursed God in their hearts; and likewise concerning what Jobs wife said unto him in Job. 2.9. Curse God and die. See another in Isa. 64.11. etc. Thus in Rev. 5.5. etc. a Lion signifies Christ, and in 1 Pet. 5.8. the Devil. CHarientismus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, urbanitas, pleasantness, good grace in speaking; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [charientizomai] jocor, to jest: Charientismus is a Trope, or form of speech which mitigates hard matters with pleasant words. It is a kind of an Irony, and is, When for rough and unpleasing words, sweet and smooth words are returned: Farnaby. Dat Charientismus pro duris mollia verba. At bona verba precor. Ne saevi magna sacerdos. English Examples. A certain man being apprehended, and brought before Alexander the Great, King of Macedonia, for railing against him, and being demanded by Alexander why he and his company had so done, he made this answer, Had not the wine failed, we had spoken much worse, whereby he signified that those words proceeded rather from wine then malice; by which free and pleasant confession, he assuaged Alexander's great displeasure, and obtained remission. Prov. 15.1. Solomon commends that answer which turns away displeasure and pacifies Wrath. AStismus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vrbanitas sine iracundiâ, a kind of civil jest without prejudice or anger; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [asteios] urbanus festivus, civil or pleasant. It is a kind of an Irony consisting of a pleasant and harmless jest: it is taken for any mirth or pleasant speech void of rustical simplicity and rudeness. Astismus jocus urbanus, seu scomma facetum est: Farn●by. Qui Bavium non odit, amet tua carmina Maevi: Atque idem jungat vulpes, & mulgeat hircos. English Examples. The merry and pleasant sayings incident hereunto are called Facetia (i.e.) the pleasures and delights of speech which are taken from divers places. 1. From Equivocation, as when a word having two significations, is expressed in the one, and understood in the other, either contrary or at least much differing, which as it is witty, so very pleasant. 2. The occasion of mirth may be taken from a fallacy in sophistry, that is, when a saying is captiously taken and turned to another sense, contrrary or much different from the speakers meaning r as, To one demanding of Diogenes what he would take for a knock upon his pate, he made this answer, that he would take an helmet. Now he that made the demand, meant what hire, and not what defence. To one that said, he knew not if he should be ejected his house, where to hide his head: another made him answer, that he might hide it in his cap. SArcasmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irrisio quaedam amarulenta, a biting scoff or taunt; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sarkazo, carnes detraho, to draw away the flesh. * Quod in 〈◊〉 dentes nudan●ur carne. A Sarcasme is a bitter kind of derision, most frequently used of an enemy; it is near an Irony, but somewhat more bitter. Insultans hosti illudit Sarcasmus amare: En agros metire jacens, Et nuncius ibis Farn●by. Pelidae reserens. Satia te sanguine, Cry. Vendidit & coelum Romanus & astra sacerdos: Ad Stygias igitur cogitur ire domus. English Examples. When M. Appius in his Proem declared that he was earnestly entreated of a friend to use his diligence, eloquence and fidelity in the cause of his Client: after all the plea ended, Cicero coming to Appius, said thus unto him, Are you so hard a man (saith he) that of so many things which your friend requested, you will perform none? The Pope in this life sells heaven; hell therefore he reserveth to himself in the life to come. Scriptural Examples of a Sarcasme. Psal. 137.3. Sing us one of the Songs of Zion: This was uttered in scornful and insulting manner over the poor Israelites being captives in Babylon. Gen. 37.19. Behold, the dreamer cometh. Thus Michael spits out bitter reproaches against David, in 2 Sam. 6.20. How glorious was the King of Israel to day, etc. (i. e.) how contemptible and inglorious! etc. Thus Shimei reviled him in 2 Sam. 16.7. Thus in Exod. 14.11. the children of Israel taunt at Moses, Because there were no grave● in Egypt, hast thou taken us away to die in the wilderness? Mark. 15.29, 30, 31. And they that passed by, railed on him, wagging their heads, and saying, Ah, thou that destroyest the Temple, and buildest it in three days, save thyself and come down from the cross. Likewise also the chief Priests, mocking said among themselves with the Scribes, He save others, himself he cannot save. The like Sa●c●sme you shall find in Nahum, 3.1, 14. and Mat. 27.29, 42. PAroemia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [paroimia] proverbium, adagium, vulgar dictum: A Proverbial speech or Proverb, applied to things and times; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [paroimiazomai] proverbialiter loquor, to speak Proverbially or in Proverbs. This form of speech is a kind of an Allegory, or the continuation of a Trope in a speech in specie, wherein a respect is had to the common use, and so it is called a Proverb: or as others define it, It is a comparative speech or similitude which is wont to be in Proverbs, or (as it were) a sentence bearing rule, as having the chief pl●ce in a sentence, and by its gravity rendering the same more illustrious, clear and excellent. a Aethiopem lateremve lavare: Paeroemia dicta est. Farnaby. a Aethiopem ant laterem lavare (i.e.) frustrae laborare. Contra stimulum calcas; thou kickest against the pricks; i.e. repugnando tibi ipsi, non adversario noces, ut facit qui contra stimulum calcat. Lupum auribus teneo: Note that he that will understand proverbs, must mark their opposition. I hold a wolf by the ears, (i. e.) dubius sum utrum inceptum peragam, an eo desistam, veluti qui lupum auribus tenet. English Examples of Paroemia. He that makes his fire with hay, hath much smoke and little heat: Whereby is intimated, That many words and little matter render men weary, but never the wiser. All are not thiefs that dogs bark at: Declaring that ill tongues do as well slander good men, as speak truth of the evil. The sweetest Rose hath his Thorn: Whereby is signified that the best man is not without his fault. Many drops pierce the Marble stone: Declaring the excellency of constancy and perseverance in a good matter. Scriptural Examples. Exod. 11.7. But against any of the children of Israel shall not a dog move his tongue, against man or beast, etc. Which proverb denotes their great peace and tranquillity. Prov. 14.4. Where no Oxen are, the crib is clean; but much increase is by the strength of the Ox. Ezek. 16.44. Behold every one that useth Proverbs, shall use this Proverb against thee, saying, As is the Mother, so is her daughter, etc. A Proverb is a Comparative speech; as in Gen. 10.9. He was a mighty Hunter before the Lord; wherefore it is said, even as Nimrod the mighty Hunter before the Lord, etc. Jer. 31.29. They shall say, The fathers have eaten a sour grape, and the children's teeth are set on edge. 2 Pet. 2.22. The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire. Esth. 1.22. Every man should bear rule in his own house. See Luk. 4.23, etc. P●ov. 19.15. Slothfulness casteth into a deep sleep; Prov. 21.17. and an idle soul shall suffer hunger. AENigma, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ainigma] oratio verborum involucris tecta: A riddle or dark saying, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ainitto] obscure loquor, aut rem involucris tego, to speak obscurely, or to hide a thing in dark sayings: But it is rather derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ainos] which (inter alia) denotes a saying worthy of praise and admiration. Aenigma is a kind of an Allegory, differing only in obscurity, and may not unfitly be compared to a deep ours, the obtaining of the metal whereof requires deep digging; or to a dark night, whose stars are hid with thick clouds. If there be a singular obscurity in a Trope continued, it is called an Ae●igma, for that it renders a question obscure, or a speech knotty, and as it were wrapped in: or, It is a sentence or form of speech, whereof for the darkness, the sense may hardly be gathered. Aenigma obscuris latitur sentencia verbis. Filiolas Cadmi profert Nilotis arundo, Farnaby. Quas serit è Cnidio distillans sepia nodo. In English thus. Cadmus' his daughters framed Nilotis quill, Whilst Sepia doth from Cnidian knot distil. (i. e.) he writes love-letters in Greek. Explained thus: Cadmus being the first finder out of divers of the Greek Letters, they are by a Metonymy of the Efficient called his Daughters: And Cadmus his daughters here by a Catachrestical Metaphor signify the Greek Letters. Nilotis Quill framed Greek letters; for Nilotis Pen, etc. by a Metonymy of the Matter. Nilus is the name of a River in Egypt; by the side whereof Reeds grow; which are here called Nilotis Quill by a Catachrestical Metaphor: also Sepia a fish, whose blood is as black as ink, also black liquor, etc. here put for ink by Synecdoche Speceii or a Metaphor. Cnidus a City where Venus the Goddess of Love was worshipped; here put for Venus by Antonomasia, or Synecdoche Generis, and Venus for Love, by a Metonymy of the Efficient. Mitto tibi a ☽ Lunam, b ☉ solemn simul & . canis iram, Quae reddas à te, dulcis amice, precor. id est, ex Corde te saluto. Auri ᵇ Sacra ᶜ fames mortalia ᵈ pector a perdit. ᵃ Aurum pro aureis nummis, per Metonymiam Materiae. ᵇ Sacrum pro exsecrando, per Ironiam seu Antiphrasin. ᶜ Fames pro desiderio, per Metaphoram. ᵈ Pectus pro homine, per Synecdochen partis. Quid hoc esse censes? Non ego de toto mihi corpore vendico vires, At Capitis pugnâ nulli certare recuso; Grande mihi Caput est, totum quoque pondus in ipso. Malleus est Fabrilis. Dic quibus in terris & eris mihi magnus Apollo, Tres pateat Coeli spacium non amplius ulnas. Quid hoc esse existimas? Sum nondum dira confectus morte, sepultus Haud urnâ, haud saxum, non humus ulla tegit: Et loquor, & supio, & vitalibus abdicor auris, Meque capit vivus m●que vehit tumulus. Hic modus nihil nobis facesset negotii amplius si Jonae historiam diligenter excusserimus, & cum hoc Aenigmate contulerimus: Is enim ex ventre Orcae (piscis) seu, ut ipse existimavit, ex medio Orci hoc sibi epitaphium vere ponere potuisset. English Examples of Aenigma. I consume my mother that bore me, I eat up my nurse that fed me, than I die, leaving them all blind that saw me. This is meant of the flame of a Candle, which when it hath consumed both wax and wick, goes out, leaving them in the dark that saw by it. Ten thousand children beautiful of this my body bred, Both sons and daughters finely decked; I live, and they are dead. My sons were put to extreme death by such as loved them well, My daughters died in extreme age, but where I cannot tell. By the Mother, understand a Tree, by the sons and daughters understand the fruit, and leaves; by the sons being put to death by such as loved them well, understand those that gathered and eat the fruit; by the daughter's death in age, understand the leaves falling off by the returning of the sap to the Root in Autumn, etc. Anatomy of wonders great I speak, and yet am dead; Men suck sweet juice from these black veins which Mother Wisdom bread. By Anatomy of wonders, etc. understand a book; by the sweet juice, instruction; and by the black veins, the letters and lines in the book. An Arithmetical Aenigma. Suppose 30 Malefactors, viz. 15 English men, and 15 Turks are adjudged to be executed for piracy, and that the Sheriff hath (after this sentence) power given him to save one half of these Malefactors, but must execute every ninth man, I demand how he may place them in such order and rank, as that he may execute all the Turks, and 〈◊〉 ●erve the English men? Let him place them by this verse following; and for that he would save the English, let him begin with them; for that o is the first vowel mentioned here, let him place or rank four of the English men, it being the fourth vowel, etc. Let o signify the English man, and 1 the Turk. Populeam Virgam mater Regina tenebat. 45.2.1. 3. 1. 1.2. 2.3.1. 2 2.1. But if the Sheriff had been to have executed every tenth man: He should place them by this verse, Rex Paphi cum Gente bona dat signa Serena. 2. 1. 3. 5. 2.2.4.1. 1. 3. 1. 2.2.1. But if the Sheriff were to execute every 2.3. or any number of the men between two and sixteen, I shall (since Art is silent herein) insert a Mechanical way for the ready performing the same: and shall give one Precedent; which followed (mutatis mutandis) will lead to the accomplishment of your desire in any the rest of these questions: viz. Suppose the Sheriff had been to have executed every fifth man: first represent the 30 Malefactors by 30 cyphers, or what characters you please, then cancel with your pen every fifth of them, till you have canceled half of them, then have you the direct order of placing the men before your eye; for the cyphers or characters canceled represent the Turks to be executed, and the other uncancelled those that are to escape. Scriptural Examples of Aenigma. Gen. 40. & 41. chap. The dreams and visions there of Pharaohs chief Butler and chief Baker, as likewise Pharaohs own dreams were Enigmatical; The significations whereof were expounded by the Spirit of wisdom and Revelation in Joseph, as appears by Gen. 40.12, 13.18, 19 Gen. 41.26, 27. etc. Dan. 4.10, 11. etc. We have Nebuchadnizzars vision, which is also Enigmatical. Thus were the visions of mine head in my bed: I saw, and behold a Tree in the midst of the earth, and the height thereof was great, the tree grew and was strong, and the height thereof reached unto heaven, and the sight thereof to the ends of the earth; the leaves thereof were fair, and the fruit thereof much, and it was meat for all: the beasts of the field had shadow under it, and the sowls of the heaven dwelled in the boughs thereof, etc. which Daniel by the Spirit of the Lord opens in the same chapter. In Judg. 14.14. we have Sampsons' Riddle, Out of the eater came forth meat, and out of the strong, sweetness. Isa. 11.1, 2. And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots: and the Spirit of the Lord shall rest upon him, the Spirit of wisdom, and might, etc. See Ezek, 17.2. & 26. chap. of the Proverbs, and divers other chapters in that Book, you shall find divers riddles and dark sayings, and the same opened and explained, in the demonstration of the same Spirit of wisdom they were proposed. Figures of a word: see pag. 5. & 6. EPizeuxis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Adjunctio, a joining together of the same word or sound: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [epizeugnumi] conjungo, to join together. Epizeuxis is a figure of a word, whereby a word, is geminated and repeated by way of Emphasis, and usually without interposition of any other word: or it is the repetition of the same word or sound likewise when one or more words intervene by Parenthesis. This figure serves to the Emphatical setting forth of the vehemency of the affections and passions of the mind. Farnaby. Ejusdem sit Epizexuis repe●itio vocis: Ah Corydon, Corydon; me, me; bella, horrida bella. Talis amor Daphnim (qualis cum fessa juvencam Per nemora atq, altos quaerendo bucula lucos, etc.) Talis amor teneat, nec sit mihi cura mederi. This figure is twofold: viz. 1. In part of a word, which is 1. in the beginning of a Sentence. 2. in the end. of a Sentence. 1. In part of a word in the beginning of a Sentence: as, O utinam possem populos reparare paternis Artibus, atque animos formatae iufundere terrae! 2. In a part of a word in the end of a sentence: as, Titus Annius ad illam pestem comprimendam, extinguendam, fund itus delendam natus esse videtur. 2. In a whole word, as, Ipsa sonant arbusta, Deus, Deus ille, Menalca. Si, nisi quae facio poterit te digna videri, Nulla futura tua est, nulla futura tua est. Excitate, excitate cum, fi potestis, ab inferis. English Examples of Epizeuxis. Thus Cicero to Anthony. Thou, thou, Anthony gavest cause of civil war to Caesar, willing to turn all upside down. Thus Virgil, Ah Corydon, Corydon, what madness hath thee moved? O let not, let not from you be poured upon me destruction. It is not (believe me) it is not wisdom to hazard our salvation upon so weak a ground as man's opinion. Terrors, terrors, upon terrors laid hold on me. Scriptural Examples. Isa. 51.9. Awake, awake, put on strength. Oh arm of the Lord, etc. Matth. 23.37. Oh Jerusalem, Jerusalem, thou that killest the Prophets, etc. here the wo●d is geminated to express the ardency of the speakers affections. Isa. 52.1. Awake, awake, put on thy strength O Zion, etc. See Isa. 51.17, 12, 38, 19, 40, 1. Judg. 5.12. Ezek. 21.9.27. A sword, a sword, is sharpened, etc. I will overturn, overturn, overturn it, etc. (i.e.) I will certainly overturn it. Thus David bewaileth the death of his son Absalon, in 2 Sam. 18.33. O my son Absalon: my son, my son Absalon; would God I had died thee, O Absalon my son, my son. This you may find sometimes by way of Amplification, as Psal. 145.18. The Lord is nigh to all that call upon him, even to all that call upon him in truth, so Psal. 68.12. and Joel 3.14. And sometimes also by way of Transition; as, Host 2.21. I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, etc. ANadiplosis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reduplicatio, Reduplication, or redoubling, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, re, again, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (diploo) duplico to double. A figure whereby the last word or sound of the first clause is repeated in the beginning of the next. Est Anadiplosis quoties ex fine prioris Farnaby. Membri, Principium fit dictio prima sequentis. Pierideses, vos haec facietis maxima Gallo: Gallo, cujus amor tantum mihi crescit in horas. Spectatum veniunt, veniunt spectentur ut ipsi. English Examples. With death, death must be recompensed. On mischief, mischief must be heaped. Let us at any rate buy the truth; Truth will make us no losers. Prize wisdom, wisdom is a jewel too precious to be slighted. Scriptural Examples of Anadiplosis. Isa. 30.9. This is a rebellious people, lying children, children that will not hear the law of the Lord. Deut. 8.7. For the Lord thy God bringeth thee into a good land, a land of brooks of water, etc. Rom. 14.8. If we live, we live unto the Lord; if we die, we die unto the Lord, etc. P●al. 48.8. As we have heard, so have we seen in the City of our God, God will establish it, etc. See Psal. 122.2, 3. Our feet shall I stand within thy gates oh Jerusalem: Jerusalem is builded, as a City; see the 5. verse of the same Psalm. Psal. 145.18. Jer. 2.13.12.11. Luk. 7.31, 32. Psal. 9.8. etc. CLimax, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gradatio; Gradation, or a climbing by steps; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [clino] reclino, acclino, to bend towards or incline to, for that its ascending is rising upwards; and its descending, declining or turning away. Gradation is a kind of Anadiplosis, by degrees making the last word a step to a further meaning: It is a figure when a gradual progress is used in the site or placing of the same word; or When the succeeding clauses of a sentece transcend each other by divers degrees, or steps of the same sound. Farnaby. Continua serie est repetita Gradatio Climax: Quod libet, id licet his; et quod licet, id satis andent: Quodque audent faciunt; faciunt quodcunque molestum est. Mars videt hanc, visamque cupit potiturque cupita. Nec vero se populo solum, sed Senatui commisit: nec Senatui modo, sed etiam publicis praesidiis et armis: nec his tantum, sed ejus potestati, cui Senatus totam Rempub. commisit. Pulchrum est bene dicere, pulchrius bene sentire, pulch●rrimum bene facere. English Examples of Gradation. His Arm no oftener gave blows, than the blows gave wounds, than the wounds gave death. Your words are full of cunning, your cunning of promises, your promises of wind. A young man of great beauty, beautified with great honour, honoured with great valour. You could not enjoy your goods without Government, no Government without a Magistrate, no Magistrate without obedience, and no obedience, where every one upon his private passion interprets the ruler's actions. Out of idleness comes lust; out of lust, impudence; out of impudence, a contempt of whatsoever is good. Scriptural Examples. Matth. 10.40. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me; Rom. 5, 3, 4, 5. Knowing that tribulation worketh patience, and patience experience, and experience hope, etc. 2 Pet. 1.5, 7. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly-kindness, and to brotherly-kindness love. 1 Cor. 11.3. The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God, etc. Rom. 8.30. Whom he predestinated, them also he called; and whom he called, them also he justified; and whom he justified, them also he glorified. See Rom. 10, 14, 15. 1 Cor. 3.23, 22. All are yours, you are Christ's, and Christ is Gods. ANaphora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Relatio, Relation, or a bringing of the same again, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anaphero] refero, to bring again or rehearse. It is the repetition of a word of importance and effectual signification; or, It is a figure when several clauses of a sentence are begun with the same word or sound. Farnaby. Diversis membris frontem dat Anaphora eandem. Ter conatus ibi collo dare brachia circum; Ter frustra c●mprehensa manus effugit imago. Tu pugnare potes, mici sacri est consilii vis: Tu vires sine ment geris, mihi cura futuri est. Sic oculos, sic ille manus, sic ora movebat. English Examples. You whom virtue hath made the Princess of felicity, be not the Minister of ruin; you whom my choice hath made the Load-star of all my sublunary comfort, be not the rock of my shipwreck. An Example of Cicero in the praise of Pompey. A witness is Italy, which Lucius Sylla being Victor confessed, was by this man's counsel delivered; A wi●nesse is Africa, which being oppressed with great Armies of enemies, flowed with the blood of slain men: A witness is France, through which a way was made with great slaughter of Frenchmen for our Armies into Spain: A witness is Spain: which hath very often seen, that by this man many enemies have been overcome and vanquished. Scriptural Examples of Anaphora. Psal. 29.4, 5. The voice of the Lord is powerful, The Voice of the Lord is full of Majesty; The voice of the Lord breaketh the Cedars, etc. Jer. 8.2. Whom they loved, whom they served, whom they ran after, whom they sought, whom they worshipped, etc. 1 Cor. 1.20. Where is the wise? where is the Scribe? where is the disputer of this world, etc. Psal. 118, 8, 9 Better it is to trust in the Lord, then to put confidence in man; better it is to trust in the Lord, then to put confidence in Princes, etc. Jer. 50.35, 36, 37. A sword is upon the Chaldeans, etc. a sword is upon the Liars, etc. a sword is upon her mighty men, etc. See Rom. 8.38. Psal. 27.1.118.2, 4.124.1, 2.148, 1.2, 3.150. 1. Ezek. 27.12, 15. Rom. 1.22, 23. Amos 1.3.6.9. EPISTROPHE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conversio. Conversion, or a turning to the same sound, or a changing of course, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [epi] prope, near to, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [strepho] verto, to turn or change It is a repetition of the same word or sound in the ends of divers members of a sentence. See Homo●teleuton. A figure when divers sentences end alike, or when divers clauses end with the same word or words. Farnaby. Complures clausus concludit Epistrophe eodem Dicto: Crede mihi, si te quoq pontus haberet: Te sequerer cenjux, et me quoq: pontus haberet. Surgamus, solet esse gravis cantantibus umbra: Juniperi gravis umbra: nocent & frugibus umbrae. English Examples. Ambition seeks to be next to the best; after that, to be equal with the best: then, to be chief and above the best. Where the richness did invite the eyes, the fashion did entertain the eyes, and the device did teach the eyes. We are born to sorrow, pass our time in sorrow, end our days in sorrow. Either arm their lives, or take away their lives. Since the time that concord was taken from the city, liberty was taken away, fidelity was taken away, friendship was taken away. Scriptural Examples of Epistrophe. 1 Cor. 13.11. When I was a child, I spoke as a child, I understood as a child, I thought as a child. Psal. 115.9, 10, 11. Oh Israel, trust in the Lord, he is their help and their shield: O house of Aaron, trust in the Lord, he is their help and their shield: Ye that fear the Lord, trust in the Lord, he is their help and their shield. Matth. 7.22. Have we not prophesied in thy name; have we not cast out Devils in thy name, and done miracles in thy name? 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 See Joel 2.26, 27. Ezek. 33.25, 26, 27. Ezek. 36.23, 24, ●5, etc. Amos 4.6, 8. etc. Hag. 2, 8, 9 Lam. 3.41, etc. SYMPLOCE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Complexio, Complicatio, an agreement of words in a sentence, or Complication or folding together, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [symplico] Complico, Connecto, to wrap or couple together. Symploce is the joining together of Anaphora and Epistrophe. A figure when several sentences or clauses of sentences have the same beginning, and the same ending; or when all our beginnings and all our end are like. Symploce eas jungit complexa utramque figuram. Farnaby. Quam bene, Caune, tuo poteram nurus esse parenti? Quam bene, Caune, meo poteras gener esse parenti? English Examples. An Example of Cicero. Him would you pardon and acquit by your sentence, whom the Senate hath condemned, whom the people of Rome have condemned, whom all men have condemned. O cruel death, why hast thou taken away my choice, my dear choice, my dearest and most beloved choice, and hid her in the dark, where I cannot find her? Can the Host of Heaven help me? can Angels help me? can these inefriour creatures help me? Scriptural Examples of Symploce. Psal. 47.6. Sing praises to our God, sing praises: Sing praises to our King, sing praises. Psal. 118.2, 3, 4. Let Israel now say, that his mercy endureth for ever; let the house of Aa●on now say, that his mercy endureth for ever, etc. Rom. 14.8. Whether we live, we live unto the Lord; whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords. See Psal. 136.1, 2, 3. Jer. 9.23. 1 Cor. 12.4, 5.6. 1 Cor. 14, 15. 2 Cor. 9.6, etc. EPANALEPSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Resumptio, a taking back: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [epi] after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ana] again; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [lambano, accipio, to take, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [lepsis] acceptio a taking. Ep●nalesis is the same in one sentence, which Symploce is in several. A figure, when (for elegancies sake) a sentence is begun and ended with the same word, or sound. Incipit & voce exit Epanalepsis eadem: Pauper amet caut●: timeat maledicere pauper. Farnaby. una dies aperit, conficit una dies. Vidimus tuam victoriam praeliorum exitu terminatam, gladium vagina vacuum non vid●mus. English Examples. Severe to his Servants, to his children severe. His superior in means, in place his superior. In sorrow was I born, and must die in sorrow. Unkindness moved me, and what can so throuble me, or wrack my thoughts are unkindness? At midnight thou went'st out of the house, and returnedst against at midnight. Scriptural Examples of Epanalepsis. Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. 2 King. 18.33. My Son Absalon, my son, etc. 1 Cor. 3.21, 22. All things are yours, etc. whether things present, or things to come, all are yours. See 2 Cor. 4.3. Psal. 8.1, 9 Psal. 46.1 & ult. EPANODOS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, * Cumter eadem recurrimus, verba inverso ordine relegentes. When we return back again by the same words, reading again the words in a clean contrary order. Regressio, regression, or turning back: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [epi] again, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anodos] ascensus, an ascending or climbing up; which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ano] sursum upwards, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hodos] via, a way. Epanodos is a figure whereby the like sound is repeated in the beginning and ending of divers sentences, (an Anadiplosis intervening) or, When the words of a sentence are turned upside down, or as I may say, repeated backward: the same sound being repeated in the beginning and middle, in the middle and end. Farnaby. Prima velut mediis, mediis ita Epanodos ima Consona dat repetens: Crudelis tu quoque mater; Crudelis mater magis, an puer improbus ille? Improbus ille puer, crudelis tu quoque mater. Thus in English, Whether the worst, the child accursed, or else the cruel mother? The mother worst, the child accursed, as bad the one as th' other. Nec sine sole suo lux, nec sine luce sua Sol. Eloquentia non ex Artificio, sed Artificium ex Eloquentia natum. Hermogenes inter pueros Senex, inter Senes puer. English Examples of Epanodos. Men venture lives to conquer; she conquers lives without venturing, etc. Parthenia desired above all things to have Argalus: Argalus feared nothing but to miss Parthenia. I never saw a fray more unequally made then that, which was between us this day, Terence, I with bearing the blows, and he with giving them, till we were both weary. Account it not a purse for treasure, but as a treasure itself worthy to be pursed up, etc. Unlawful desires are punished after the effect of enjoying; but impossible desires are punished in the desire itself. Showed such fury in his force, such stay in his fury. Scriptural Examples. Isa. 5.20. Woe unto them, who call good evil, and evil good; who put darkness for light, and light for darkness, etc. 2 Cor. 2.15, 16. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish; to the one we are the savour of death unto death; and to the other, the savour of life unto life. Joh. 8.47. He that is of God, heareth God's Word; ye therefore hear it not, because ye are not of God. Ezek. 35.6. I will prepare thee unto blood, and blood shall pursue thee; except thou hate blood, even blood shall pursue thee. See Rom. 7.19. Gal. 2.16. Ezek. 7.6, 7, 2 Cor 2.10. Psal. 114.3, 4, 5, 6. Ezek. 32.16. 2 Thes. 2.4, etc. PARONOMASIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agnominatio, Agnomination, or likeness of words: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [para] which in composition signifies amiss, or with some alteration, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [onoma] nomen, a name: or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [paronomazo] agnominio, to change, or allude to a name or word. Agnomination is a pleasant sound of words, or a small change of names; or it is a present touch of the same letter, syllable, or word with a different meaning. A figure when by the change of one letter, or syllable of a word, the signification thereof is also changed. Farnaby. Voce parum mutata alludit significatum Paronomasia; tu praedo, non praet ●.— Agnomitatio dicitur quae fiat similitudine aliquâ vocum & vicinitate quasi verborum: That is Agnomination which is made by any resemblance, and as it were by the neighbourhood and nighness of words. Quis Locus aut Lacus?— Ab aratore orator. Non emissus ex urbe, sed immissus in urbem esse videatur. Video me a te circumveniri, non conveniri. Inceptio est amentium, haud amantium. Tibi parata erunt verba, huic verbera. Nata salo, suscepta solo, patre edita coelo. In stadio & study virtutis.— ab Exordio ad Exodium. English Examples of Agnomination. Be sure of his sword, before you trust him of his word. Wine is the blood of the vine. Hardly any Treason is guided by reason. Friends turned fiends. You are like to have but a bare-gain out of this bargain. So fine a launderer should not be a slanderer. Bolder in a buttery then in a battery. A fit witness, a fit witless. She went away repining, but not repenting. Alas, what can saying make them believe, whom seeing cannot persuade? This is no stumbling, but plain tumbling. Such errors will cause terrors. Scriptural Examples. 2 Cor. 10.3. Though we walk in the the flesh, yet do not we war after the flesh. 2 Cor. 6.9. As unknown and yet known, etc. Psal. 21.7. In te confisi, numquam confusi. See Isa. 5.7. Rom. 2.1. In quo alium domnas, teipsum condemnac. See 2 Cor. 4 8, 9 Matth. 8.22. Let the dead bury the dead, etc. ANTANACLASIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reciprocatio, Reciprocation or beating back, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [antanaclao] reciprico, refringo, to go back or bear back. It is a various signification of the same word: A figure when the same word is repeated in a divers if not in a contrary signification; It is also a retreat to the matter at the end of a long parenthesis. — Amari Mejuvat, Antanaclasis erit, si nil sit amari. Veniam, si Senatus det veniam. English Examples. Care for those things in your youth which may in old age discharge you of care. Care in the first place signifies to provide, in the last, the solicitude and anxiety of the mind. In thy youth learn some craft, that in old age thou mayst get thy living without craft. Craft in the first place, signifies science, or occupation; in the second, deceit or subtlety. * Thus it is a Retreat at the end of a Parenthesis. Shall that heart (which does not only feel them, but hath all motion of this life placed in them) shall that heart I say, etc. Scriptural Examples of Antanaclasis. Matth. 28.29. I will not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my Father's Kingdom, etc. Here the first word (Drink) hath a literal or proper signification; but the later, a Metaphorical acceptation, concerning their partaking together of the joys of Heaven. John 1 10. The world was made by him, and the world knew him not, etc. The former word (world) notes the whole universe; the later, the unbelieving men, who are of the world. Thus in Matth. 13.33. Leaven signifies the nature of the Gospel, and in Mat. 16.6, 12, 7, 8. sinful corruption. Matth. 8.22. Let the dead bury their dead, etc. See Matth. 10.39. Luk. 6.26, etc. Joh. 4.13, 14. Isa. 59.18. PLOCE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nexus, contextus, binding together, or a continuation without interruption: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pleco] necto, to knit or bind together. A figure when a word is by way of Emphasis so repeated, that it denotes not only the thing signified, but the quality of the thing: Hereby the proper name of any man well known, being repeated, signifies the nature and permanent quality of the man, whose name it is. Farnaby. Est Ploce: Corydon, Corydon est tempore ab illo. Hic consul est vere consul. Talis mater erat si modo mater erat. Tot homines adfuerant, si modo homines fuerunt. English Examples of Ploce. Josephus speaking of our Saviour, saith. There was a man called Jesus, if it be lawful to call him a man. Bread is bread indeed to a hungry, stomach. In that great victory Caesar was Caesar, (i e,) a serene Conqueror. What man is there living, but will pity such a case, if he be a man? the last word (m●n) imports that humanity or compassion proper to man's nature. Physician heal thyself, if thou art a Physician, (i. e.) if thou hast the skill and science of Physic. Scriptural. Gen. 27.36. Esau speaking of his brother Jacob, saith, Is he not rightly called Jacob? for he hath supplanted me these two times. POLYPTOTON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variatio casuum, aut multos casus habens, variation of cases, a small change of the termination or case: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [poly] vary, variously, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ptoton] cadens, falling out, which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ptoo] cado, to fall. Polyptoton is a repetition of words of the same lineage, that differ only in termination, and it is made by changing (1) the Mood, (2) the Tense, (3) the Person, (4) the Case, (5) the Degree, (6) the Gender, (7) the Number, (8) the part of Speech. It is a kind of Gradation, for it is continued by its degrees in words unlike, as an Anadiplisis is in like words: A figure when several cases of the same noun, and tenses of the same verb, are used in conjoined clauses; Eslo Polyptoton, vario si dictio casu Consonet: arma armis, pede pes, densusque viro vir. Farnaby. Ense minax ensis, pede pes, & cuspide cuspis. Cedere jussit aquam jussa recessit aqua. Labour labori laborem adfert. In Symplece. Quid facies facies Veneris cum veneris antè? Ne sedeas, sedeas: ne pereas per eas. English Examples. He's faulty using of our faults. Exceedingly exceeding. Sometimes the same word in several cases, as, for fear, concealed his fear. Sometimes the same Adjective in several comparisons. Much may be said in my defence, much more for love, and most of all for that incomparable creature, who hath joined, me and love together. Scriptural Examples of Polyptoton. Gen. 50 24. The Lord when he visiteth in visiting will visit you. Rom. 11.36. For of him, and through him, and to him are all things etc. Eccles. 12.8. Vanity of Vanities, all is vanity. Gal. 2.19. For I through the Law am dead to the Law, etc. Dan. 2.37. Thou O king art a King of Kings, etc. John 3.13. No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 1 John 1.1. 1. Cor. 9.22. 1 Joh 3.7. He that doth righteousness, is righteous as he is righteous. See 2 Tim. 3.13. Heb. 6 14 Joh. 17.25. Isa, 24.16. Host 10.1. Micah 2.4, etc. Isa. 19.2. HHPOTYPOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Representatio, Representation is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [hypotypoo] repraesento per figuram d monstro, to represent, or by figure to deaneate, or draw the lively effigies of a thing. Hypotyposis is a representing of a thing unto the eye of the understanding, so that it may seem rather to be felt or enjoyed then spoken of and expressed. A figure when a whole matter is expressed so particularly, and in order, th●t it seems to be represented unto ocular inspection; or when the whole image and proportion of things is as it were painted out in words. Res, loca, personas, a S●e Patiop●ta. affectus: b See Chronographia. tempora, Farnaby. gesta, Exprimit, atque oculis quasi subjicit c S●e Diatyposis. Hypotyposis. Convivii luxuriosi Descrip●io. Videbar videre alios intrantes, alios vero exeuntes; qu●sdam ex vino vacillantes, quosdamb sternâ potatione oscitantes: versaturinter h●s Gallus, unguentis oblitus; redimitus coronis: humus erat immunad, lutulenta vino, coronis languidulis, & spinis co●perta piscium. Quid plus videret, qui intrasset? English Examples of Hypotyposis. There were hills which garnished their proud heights with trees, humble valleys whose low estate seemed comforted with refreshing of silver rivers; meadows enamelled with all sorts of eye-pleasing flowers; thickets, which being lined with most pleasant shade, were witnessed so to by the cheerful disposition of many well tuned birds; each pasture stored with sheep feeding with sober security, while the pretty lambs, with bleating oratory, craved the dams comfort; Here a shepherd's boy piping, as though he should never be old, there a young shepherdess knitting, and withal fing, and her hands kept time with her voices music. A show as it were of an accompaniable solitariness, and of a civil wildness. It is a place which now humbling itself in fallowed plains, now proud in well husbanded hills, marries barren woods to cultivated valleys, and joins neat gardens to delicious fountains, etc. Scriptural Examples. Thus Apostasy and Rebellion is elegantly deciphered and characterized in Isa. 5.6. The whole head is sick, and the whole heart faint: from the sole of the foot even unto the head, there is no soundness in it; but wounds, and bruises, and putrifying sores, etc. Another of Famine. Lam. 4.8, 9, 10. They were more ruddy in body than rubies, etc. their visage is blacker than a coal: they are not known in the streets: See Psal. 37.35, 36. their skin cleaveth to their bones: it is withered, it is become like a stick. See Isa. 1.7, 8, 34. whole chap. and Jer. 4.19, 20, etc. Col. 2.14, 15. PARADIASTOLE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinctio. Distinction, noting of difference, or a separating or disagreeing; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [paradiastello] disjungo, distinguo, to disjoin, or distinguish. Paradiastole is a dilating or enlarging of a matter by interpretation. A figure when we grant one thing that we may deny another, and tends to the dispersing of clouds, and removing of scruples in former speeches; and to the distinguishing of like or semblable things, to which end the contrary unto the thing spoken of is sometimes added for illustrations sake. Explicat oppositum addens a It argues a Paralogism of the consequent. Paradiastole: Farnaby. obumbrat. Virtutem fortuna; tamen non obruit illam. Fit magna mutatio loci, non ingonii. Virtus premi, opprimi non potest. Vir bonus oppugnari potest pecuniâ, non expugnari. Non enim furem, sed ereptorem: non adulterum, sed expugnatorem pudicitiae: non sacriegum, sed etc. Sometimes we confess that which will not prejudice us; and this is called Paromologia, confestion: as, I grant that they are resolute, bu● it is in matters tending immediately to their own undoing. Miseros etsi inimicos fovi, fateor, habetis ergo confitentem, non reum. English Examples of Paradiastole. Truth may be blamed, but not shamed, etc. Being charged that in a former speech you have brought very light reasons: you may answer; If by [light] you mean clear; I am glad you see them; If by [light] you mean of no weight, I am sorry you do not f●el them, etc. This figure Paradiastole is by some learned Rhetoricians called a faulty term of speech, opposing the truth by false terms and wrong names; as, In calling drunkenness good fellowship; insatiable avarice good husbandry; craft and deceit, wisdom and policy, etc. Scriptural Examples. 2 Cor. 4.8, 9 We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down but not destroyed. 1 Co●. 7.10. And into ●he married I command, yet not I, but the Lord. etc. 1 Cor. 4.19. And will know, not the speech of them that are puffed up, but the power. ANTIMET ABOLE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commutatio, Inversio, a changing of word, by contraries, or a turning of the words in a sentence upside down; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anti] against, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [metaballo] inverto, to invert, or turn upside down. Antimetabole is a sentence inverst, or turned back, or it is a form of speech which inverts a sentence by the contrary, and is used frequently to confute by such Inversion. A figure when words in the same sentence are repeated in a divers case or person. Opposita Antimetabole mutat dicta: Poema Est pictura loquens; mutum pictura a poema. Farnaby. In dom●natu servitus, in servitute dominatus. Vere dici potest Magistratum esse legem loquentem, legem autem mutum Magistratum. Vt nov●rum optima erunt maxime vetera, ita veterum maxime nova. Inter viros foemina, inter foeminas vir. English Examples of Antimetabole. Of Eloquent men Crassus is counted the most learned Lawyer; and of Lawyer, Scaevola most eloquent. Cicero. Sees● not thou these Trophies erected in his honour, and his honour shining in these Trophies? If any for love of honour, or honour of love, etc. That as you are the child of a mother; so you may be the mother of a child. They misliked what themselves did; and yet still did what themselves misliked. If before he languished, because he could not obtain his desiring; he now lamented, because he could not desire the obtaining. Just to exercise his might, mighty to exercise his justice. Scriptural Examples. 2 Cor. 12.14. The children ought not to lay up for the parents, but the parents for the children. Joh. 15.16. Ye have not chosen me, but I have chosen you, etc. Rom. 7.19. The good that I would, I do not; but the evil that I would not, that do I. 1 Cor. 11.8, 9 For the man is not of the woman, but the woman of the man: neither was the man created for the woman, but the woman for the man. Matth. 2.27. The Sabbath was made for man, not man for the Sabbath. ENANTIOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contentio, Contention or contrariety: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [enanti●s] adversus vel oppositus, opposite or contrary. A figure when we speak that by a contrary which we would have to be understood as it were by affirmation. Librat in Antithetis contraria Enantiosis: Alba ligustra cadunt, vaccinia nigra leguntur. Farnaby. Obsequium amicos, veritas odium parit. Neque me poenitet mortales inimicitias, amicitias sempiternas habere. Pro Posthumo. English Examples of Enantiosis. There was strength against nimbleness, rage against resolution, pride against nobleness. He is a swaggerer amongst quiet men, but is quiet among swaggerers. Earnest in idle things, idle in matter of earnestness. Where there is both Antimetabole for the turning of the sentence back, and contentio respecting the contrariety of things meant thereby. Could not look on, nor would not look off. Neither the one hurt her, nor the other help her. Just without partiality, liberal without profusion, wise without curiosity. Love to a yielding heart is a King, but to a resisting, a Tyrant. This is a sentence with Distinctio & Contentio. Scriptural Examples. Jam. 3.10, 11. Out of the same mouth proceedeth blessing and cursing: Doth a fountain send forth at the same place sweet water and bitter? Rom. 2.21, 22. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayst a man should not commit adultery, dost thou commit adultery? etc. SYNOICEIOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conciliatio, Reconciling or agreement, or a joining together of things that differ: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [synoikeioo] familiarem reddo, to render familiar. A figure which teacheth to conjoin divers things, or contraries, or to reconcile things that differ, and to repugn common opiniowith reason; and is, when contraries are attributed to the same thing. Synoeceiosis duo dat contraria eidem: Farnaby. Tam quod adest, de sit, quam quod non adsit avaro. Aeque adest moderate oni id quo fruitur, ac quo non fruitur. English Examples. The covetous and the prodigal are both alike in fault, for neither of them knows to use their wealth aright; they both abuse it, and both get shame by it. Gluttonous feasting and starving famine are both as one, for both weaken the body, procure sickness and cause death. The covetous man wants as well what he hath as what he hath not. A dissembler studies to over-teach as well them that trust him, as them that trust him not. Scriptural Examples of Synoeceiosis. Prov. 11.24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but intendeth to poverty. Rom. 14.5. One m●n esteemeth one day above another: another esteemeth every day alike: let every man be fully persuaded in his own mind. Psal. 139.12. Yea, the darkness hideth not from thee, but the night shines as the day: the darkness and the light are b●th alike to thee. Job 21.23, etc. One dieth in his full strength, being wholly at ease and quiet: his breasts are full of milk, and his bones are moistened with marrow; and another dyeth in the bitterness of his soul, and never eateth with pleasure: they shall lie down alike in the dust, and the worms shall cover them. Eccles. 9.2. All things come alike to all; there is one event to the righteous and to the wicked to the good and to cléan, and to the unclean; to him that sacrificeth, and to him that sacrificeth not, etc. OXYMORON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acute fatuum aut stulte ●cutum, subtil●y foolish; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [oxy] acumen. sharpness of wit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [mores] stultus, a fool. It is a sentence delivered with such affectation of wit and gravity as renders it ridiculous. A figure when the same thing is denied of itself, or when a contrary Epithet is added to any word. By this figure contraries are acutely and discreetly reconciled or joined together, whence it comes to pass that at first sight that seems to be spoken foolishly, which afterwards is acknowledged to have been hidden under a notable and excellent witinesse. Farnaby. Oxymoron iners erit ars, concordia discors. Strenua nos exercet inertia. Avara luxuries. Id aliquid nihil est. Vivum cadaver. Innumeri numeri. Cum taceut, clamant. Si tacent, satis dicunt. Sapiens stultus qui sapere sibi egregie videtur. Cum ratione insanit. Vita minime vitalis. Nunquam se minus otiosum esse, quam cum otiosus; nec minus solum, quam cum solus esset. English Examples of Oxymoron. If they are silent they say enough. That something is nothing. A man and no man, seeing and not seeing, in the light and not in the light, with a stone and no stone, struck a bird and no bird, sitting and not sitting, upon a tree and no tree. This is spoken of Androgeus the Eunuch, who being purblind, struck a bat in the twilight with a pumice stone sitting upon a Mustard-tree. A wanton modesty. Froud humility. Knowing ignorance. A numberless number. Scriptural Examples. Job 22.6. Thou hast stripped the naked of their clothing: He that is naked cannot be stripped or spoilt of his clothes; but the word naked, here signifies male vestitum, ill or poorly clad, etc. Jer. 22.19. He shall be buried with the burial of an Ass, drawn and cast forth, etc. (i.e.) he shall have no burial. 1 Tim. 5.6. But she that liveth in pleasure is dead while she liveth. See Act. 5.41, etc. Isa. 58.10. AETIOLOGIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causae redditio, a showing of a reason, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [aitiologeo] rationem reddo, to render a reason. Aetiologia is a figure or form of speech, whereby the Orator or speaker joineth reason or cause to a proposition or sentence uttered, as an authentic seal thereunto. Propositi reddit causas Aetiologia. Sperne voluptates: nocet empta dolore voluptas. Intelligo quam difficili scopulosoque verser loco. Nam cum omnis arrogantia sit molesta; tum illa ingenii atque eloquentia, molestissima. Divin. in Ver. English Examples. There are no wil●●s more privy than those which are vailed over with the dissimulation of duty, Cicero. and the custom of familiar acquaintance; for thou mayst easily by taking heed shun an open enemy: but this hidden, inward and familiar evil▪ doth not only appear, but also oppress, before thou shalt be able to foresee and espy it. Cicero for Archia. Look what wit or eloquence I have, Judges, Archias may justly challenge it to himself: for he was the first and principal, that caused me to follow these manner of studies. In vain it is to water the plant, the root being perished. H●ppy in wanting of little, because not desirous of much. The errors in his nature were excused, by reason of the greenness of his youth. His heart being dissolved into love, spoke in thoughts, as not having language enough to express his affection. Scriptural Examples of Aetiologia. Amos 1.11. Thus saith the Lord, For three transgressions of Edom, and for four I will not spare him: because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and kept his wrath for ever. Psal. 18, 19 He brought me forth into a large place: he delivered me, because he delighted in me. Rom. 1.20, 21. So that they are without excuse; because that when they knew God, they glorified him not as God, neither were thankful, etc. See in Rom. 3.20. & 4 14, 15. etc. 15, 6.10, 11. Prov, 16.26. & 25.13. INVERSIO, by the Greeks called Antistrophe, a turning upside down, derived from verto, to turn or change, and in, against. Inversion is a figure, whereby the Orator or speaker reasons, or brings in a thing for himself, which was reported or alleged against him. Arguit allatam rem contra Inversio pro se: Imo equidem; neque enim si ●ccidissem, sepelissem. Farnaby. Romulo in coena parcius bibenti, dixit quidam; Romule, si istuc omnes faciant, vinum vilius sit: is respondit; imo vero carum, si quantum quisque volet, bibat: nam ego bi●i quantum volui. In English thus, Romulus drinking sparingly, at supper one said unto him; if all men did so, wine would be cheaper than it is: to whom Romulus answered, yea, but it would be rather dearer, if every one drunk as much as he would; for I have drunk as much as I desire. This figure is of near affinity unto Metastasis, Mutation, which ancient Rhetoricians called a form of speech, whereby we turn back those things that are objected against us, to them which laid them to us. Thus when Anthony charged Cicero, that he was the cause of civil war raised between Pompeius and Caesar, Cicero rebounded the same accusation again to Antony, saying: Thou Marcus Antony, thou I say gavest to Caesar (willing to turn all upside down) cause to make war against thy country. Scriptural Examples. Matth. 15.26, 27. And he answered, and said, It is not good to take the children's bread, and to cast it to dogs; But she said, Truth Lord: yet indeed the dogs eat of the crumbs, which fall from their Master's Table: Then Jesus answered and said unto her, Oh woman, great is thy faith, etc. 1 King. 18.17, 18. Thus, when Ahab charged Elijah, that it was he that troubled all Israel; Nay saith Elijah, it is not I that trouble Israel, but thou and thy father's house, in that ye have forsaken the Commandments of the Lord, and thou hast followed Balaam, etc. PROLEPSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Occupatio, Anticipatio, Occupation or the prevention of an Objection, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pro] prae, before, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [lambano] capio, accipio, to take or receive; from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [lepsis] acceptio, a taking: or it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [prolambano] anticipo, to prevent. * This is called a figure of speech between two. Anticipation, or the prevention of an objection is a figure or form of speech, whereby the Orator or Speaker perceiving aforehand what might be objected against him, and hurt him as to what he is about to deliver, doth confute it, before it be spoken; or when we prevent any objection, by framing an answer; or when we bring an objection and yield an answer thereunto: This figure hath Hypophora and Anthypophora necessarily relerting unto it. Hypophora, signifies an Objection; it propounds an objection, and is when the speaker makes answer unto own demand; As, Isa. 37.23. Whom hast thou reproached, and blasphemed? And against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel. Rom. 6.1, 2. Shall we continue in sin, that grace may abound? God forbid. Anthypophora signifies a contrary illation or inferenee, and is when an objection is refuted or disproved by the opposition of a contrary sentence: as, Matth. 21.23, 24, 25. The chief Priests and the Elders of the people came unto Christ, as he was teaching and said, By what authority dost thou these things? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do those things: The Baptism of John, whence was it? from heaven, or men? etc. And they reasoned with themselves, saying, If we shall say from heaven, he will say unto us, Why did ye not then believe him? but if we shall say of men, we fear the people, etc. Farnaby. Anticipans, quae quis valet objecisse, Prolepsis Diluit: Hic aliquis mihi dicat: cur ego amicum Offendam in nugis? hae nugae seria ducent In mala, derisum semel exceptumque sinister. Dicet aliquis; Haec igitur est tua disciplina? sic tu instituis▪ adolescentulos, etc. Prosapodosis respensio: Ego si quis, judices, hoc rob ore animi atque hac indole virtutis, etc. English Examples of Anticipation. Did I walk abroad to see my delight? my walking was the delight itself. He saw her alive; he was glad to see her alive. He saw her weep: he was sorry to see her weep. He heard her comfortable speeches: nothing more joyful. Scriptural Examples. Rom. 9.19, 20. Thou wilt say then unto me, Why doth he yet find fault? who hath resisted his will? nay but, oh man, who are thou? etc. Rom. 6.15. What then? shall we sin because we are not under the Law, but under grace? where you have the objection: The answer whereunto is in these words, God forbid. 1 Cor. 15.35. Some man will say, How are the dead raised up? and with what bodies shall they come? Thou fool, that which thou sowest is not quickened except it die, etc. This must be noted, that the objection is many times wanting, which must be wisely supplied by considering the occasion and the answer of it: as, 1 Tim. 5.11, 12. They will marry, having condemnation; Now, lest any might, What, for marrying? The Apostle answers here, No, for denying their first faith. Prov. 3.9. Honour the Lo●d with thy substance, etc. Object. So I may beggar myself. But this objection is prevented in the words of the next verse; so shall thy barns be filled with plenty, etc. See the like in Matth. 6.33, etc. see Isa. 49.14, 15. Matth. 3.9, etc. But Prolepsis is also a figure of Construction, and then it is defined a certain summary pronunciation of things; and it is made when the Congregation, or the whole doth aptly agree with the Verb, or Adjective, and then the parts of the whole are reduced to the same Verb or Adjective, wherewith notwithstanding they agree not. Post totum partes capiet generale Prolepsis: Farnaby. Procedunt castris hinc Acron, inde Quirinus: Alterum in alterius mactatos sauguine cernam. Duae aquilae volaverunt; haec ab oriente, illa ab occidente. — Lavinaque littora venit. * Hereunto is Synchoresis of kin. EPITROPE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Permissio, permission, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [epitrepo] permitto, concedo, to permit or grant. It is the suffering of a deed: A figure when we either seriously or Ironically permit a thing, and yet object the inconveniency: this Ironical permission imports as much as an earnest prohibition, though the words are otherwise. Farnaby. Plane aut dissimulans permittit Epitrope factum. 1. Permissio seria; ut, Tribuo Graecis literas, do multarum artium disciplinam, non adimo sermonis leporem, ingeniorum acumen, dicendi copiam: deniq: etiam, si qua sibi alia sumunt, non repugno: testimoniorum religionem et fidem nunquam ista Natio coluit. 2. Permissio Ironica; an Ironical permission is then, when it only seems to be a Permission, which yet on the contrary is rather the highest Prohibition: — neque te teneo, neque dicta refello. ay, sequere Italiam ventis: pete regna per undas. ay, fuge, sed poteris tuti or esse domi. Sat sur, sit sacrilegus, sit flagitiorum omnium vitiorumque Princeps; at est bonus Imperator et faelix. English Examples of Epitrope. Simo in Terence seems by his words very willing to permit his son to intermarry with Glycerie, when in very deed he with all diligence endeavours to withdraw him from her. Yes saith he, let him take her, I wish him good of her, let him go dwell and keep house with her. Go, fly, but you may be safer at home. Scriptural Examples. Eccles. 11.9, Rejoice oh young man, and let thy heart cheer thee, etc. and walk in the ways of thy heart, etc. Rom. 2.17. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God, etc. Rev. 22.11. He that is filthy, let him be filthy still. Prov. 6.10. Sleep a little, slumber a little, and fold thy hands together to sleep a little▪ but in the next verse you have the meaning most manifestly laid open, etc. See 1 Cor. 14.38. Judg. 10.14. Rom. 9.4.5. Gal. 4.14, 15. Prov. 6.32. 1 King. 22.15. Isa. 29.1. Jer. 2.28. Amos 4.4, 5. INCREMENTUN, an increasing or waxing bigger: It is a form of speech which by degrees ascends to the top of something, or rather above the top, that is, when we make our speech grow and increase by an orderly placing of words, making the latter word always excèed the former in the force of signification, contrary to the natural order of things, which ever puts the worthiest and weightiest words first, but this placeth them always last. This figure may aptly be compared to fire, the property whereof is always to ascend as high as matter can carry it. * It is a kind of a Climux. A figure when a speech ascends by degrees from the lowest to the highest, where the latter words are always the more great and vehement, by which the speech doth gradually as it were increase and wax great. Farnaby. Ad summum ex imo gradibus venit Incrementum; Non plebs prava jubens; solida nec ment, tyranni Vis fera dimoveat justum; non turbidus Auster, Fulminei non dextra Jovis; non, si ruat orbis. Facinus est vincire civem Romanum, scelus verberare, prope patricidium necare: quid dicam in crucem tollere? English Examples of Incrementum. Terence. O my Parmeno, the beginner, the enterpriser, performer and accomplisher of all my pleasures. Neither silver, gold, nor precious stones may be compared to her virtues. He was careless of doing well, a looseness of youth; he was inclined to do ill, a weakness of youth; his mind consented to offend, a shrewd temptation, he committed the act, an unhappy fault; he accustomed himself to abuse, a sad employment; yet he did not this alone, but infected others with his persuasion, and seduced them by his example: and not that only, but detained those he had drawn in, with fresh inventions, and disgraced the modesty of such as resisted his corruptions, with scorns and derisions, which could argue no less in him than a most pernicious and detestable resolution. Scriptural Examples. Psal. 1.1. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. Where the first degree is of ungodly men, the second of sinners who wickedly contrive in their hearts the accomplishment of their pernicious erterprises; the third of scorners, who glory in their wickedness and scoff at reproof. See more examples in Psal. 2.2, 3. Isa. 1.4. Psal. 7.6. Psal. 18.38, 39 Ezek. 2.6. Dan. 9.5. Hab. 1.5. Zech. 7.11, 12. 1 Cor 4.8. 1 Joh. 1.1, etc. As there are in the precedent examples gradual ascensions from the lowest to the highest, called Incrementum, but by the Greeks Anabasis, Ascensus; So on the contrary are there Descensions from the highest to the lowest, called Catabasis Descensus: as, In the names of metals, Ezek. 22.18. Son of man, the house of Israel is unto me as dross: all they are brass and tin, and iron, and lead in the midst of the furnace: they are even the dross of silver. Phil. 2.6, 7, 8. Who being in the form of God, thought it no robbery to be equal with God: but he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man; he humbled himself, and became obedient unto the death, even the death of the Crosse. EROTESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interrogatio, Interrogation, or questioning, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [erotao] interrogo, to question. It is but a warm proposition; yet it oftentimes doth better than a bare affirmation, * This form of speech Solomon in Prov. 14. 2●. uses 〈…〉 h●● affirmation Do they not err that devise evil? which were but too easy and liveless a speech; it is easy and gentile to sharpen the flats of affirmation and downright relations: A figure whereby we either (1) demand a question, (2) earnestly affirm; or (3) vehemently deny a thing. Note that an affirmative Interrogation is a vehement denying; and a negative, a vehement affirming: and a negative interrogation sometimes vehemently commands, and an affirmative interrogation in like manner forbids. Farnaby. Quaerit * This is frequently usual in an Enthymema. Erotesis, poterat quod dicere recte. Et procul, ò miseri, quae tanta insania, cives? Creditis avectos hosts? aut ulla putatis Dona carere dolis Danaum? sic notus Ulysses? 1. When we demand a question; as, Cujum pecus? an Meliboei? 2. When we earnestly affirm; as, Quousque tandem, Catilina, abutere patientiâ nostra? When we vehemently deny; as, Aeneid. 1. Et quisquam numen Junonis adoret? & Eclog. 3. An mihi cantando victus non redderet ille? Item pro Balbo. A negative Interrogation commands with a chiding or threatening; and an affirmative Interrogation in like manner forbids: as, Aen. 4. Non arma expedient, totaque ex urbe sequentur? English Examples of Erotesis. The credit of behaviour, is to cover imperfection, and set forth your good parts better: now for that, this is too flat and lively a speech, aptly to express the affection of the mind; express it by Interrogation thus; Is it not the chiefest credit of behaviour to set forth your good parts fairly and clearly, and to cover imperfection? Did the Sun ever bring fruitful Harvest, but was more hot than pleasant? Have you any fathers that be not sometimes froward? Have you any of your children that be not sometimes cumbersome? Shall we therefore curse the Sun? disobey our fathers? and hate our children? Scriptural Examples. There are in Scripture nine kinds of questions (inter alia). 1. Sometimes a question is asked with desire only to receive an answer: as, The Mariners of Ionas. Ionas 1.8. Tell us (say they) for whose cause is this evil come upon us? what is thine occupation? and whence comest thou? Such a question you may find the wise men made touching Christ, in Matth. 2.2. 2. Interrogations in Scripture are sometimes emphatical and strong affirmations: as, Gen. 4.7. If thou do well, shalt thou not be accepted? (i. e.) thou a●d thy Sacrifice shall both certainly be accepted, etc. Josh. 1.9. Have not I commanded thee? etc. I have without all question assuredly commanded thee, etc. See more examples in Gen. 13.9.37.13. 2 Sam. 13.28. 2 King. 6.32. Joh. 4.35. Mar. 12.24. Jer. 23.23, 24, etc. 2 King. 12.19. 3. Interrogations also are sometimes strong and vehement negations: as, Psal. 19.12. Who can understand his errors? (i. e.) no man can understand the depth of them. Gen. 18.14. Is any thing too hard for God? Job 8.3, 11. Doth God prevert judgement? or doth the Almighty pervert justice? Can the rush grow up without mire? Can the flag grow without water? etc. See Matth. 12.26. Rom. 3.3, 10, 14, 15. & 8.35. 4. Interrogations sometimes diminish and abate the sense: as, Zech. 4.7. Who art thou, O great Mountain? before Zerubbabel thou shalt be a plain, etc. (i. e) Thou lookest very big and great, but who art thou? I will tell thee, oh proud oppressor of my people, though in thy own conceit thou art a Mountain immovable, yet in my people's eyes thou art but a Molehill, and shall shortly be made a nothing, even as a plain before them. Thus in 2 Sam. 7.18. David when he would abase himself, cries out; Who am I, O Lord God? and what is my house that thou hast brought me hitherto? 5. Interrogations sometimes raise and heighten the sense by way of admiration: as, Psal. 8.9. O Lord our Lord, how excellent is thy name in all the world? Exod. 15.11. Who is a God like unto thee? etc. (i. e.) Let all the world (if they can) show such a God as thou art. See Mark 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? etc. The question here puts the brightest glory upon God in pardoning sin; There is no sin-pardoning God, but our God only. 6. Interrogations are sometimes expostulatory and complain: as, Job 3.11, 12. Why died I not from the womb? why did I not give up the ghost when I came out of the belly? Why did the knees prevent me? or why the breasts that I should suck? Psal. 22.1. My God, my God, why hast thou forsaken me? etc. Jer. 12.1. Wherefore doth the way of the wicked prosper? so in Isa. 1.21. etc. 7. You find in the Scripture doubting questions: as, Psal. 77.7, 8. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? etc. 8. You may also find teaching questions: as, Isa. 60.8. Who are these that fly as a cloud, and as the Doves to their windows? This teaches us the multitude of those that shall (when the Angels shall be sent out of the Temple to preach the everlasting Gospel) flock in unto Christ. 9 You may also find learning questions: as, Acts 2.37. Men and Brethren, what shall we do to be saved? etc. ECPHONESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exclamatio, Exclamation, or a crying out: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ecphoneo] exclamo, to cry out. Ecphonesis is a pathetical figure, whereby as the Orator or speaker expresses the vehement affection and passion of his own mind, so he also excites and stirs up the minds and affections of those to whom he speaks. It is expressed or understood by an Adverb of crying out, as, Oh, alas, behold; which are the signs of this figure. Concitat Ecphonesis & Exclamatio mentem. Heu pietas! o spes falsas! proh vana voluptas! O clementiam admirabilem! Farnaby. O scelus! o pestis ô labes! ò libidinem effraenatam atque indomitam! O utinam tunc cum Lacedaemona class petîsset, Obrutus insanis esset adulter aquis! English Examples. Thus Pyrocles seeing the mild Philoclea innocently beheaded, bursts forth into this exclamation; O Tyrant heaven, and Traitor earth, how is this done? How is this suffered? Hath this world a government? Alas what delights and how great enjoyments hath one day deprived thee of! Ah poor confidence! oh glorious triumphs over unarmed captives! Oh admirable clemency and mercy! Oh most wicked presumption, from whence art thou sprung up to cover the earth with falsehood and deceit! Scriptural Examples of Ecphonesis. This figure is made in Scripture these ten ways, viz. 1. In way of Admiration: as, Rom. 11.33. Oh the depths of the riches both of the wisdom and knowledge of God etc. Psal. 8.1. O Lord, how excellent is thy Name! 144.15. O happy people that are in such a case! etc. 2. In way of Indignation●, as Acts 13.10. O full of all subtlety and mischief, thou child of the devil, thou enemy of all righteousness! etc. 3. In way of Detestation and abhorrency: as, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! Jer. 44.4. O do not this abominable thing that I hate, etc. 4. In the way of entreaty or wishing: as, Psal. 14.17, O that the salvation of Israel were come out of Zion! Isa. 64.1. O that thou wouldst rend the heavens! etc. see 1 Chron. 11.17. Job 6.8. O that I might have my request! and that God would grant me the thing I long for! Psal. 55.6. O that I had the wings of a Dove, that I might fly and be at rest! See Gen. 17.18. Deut. 5.29. 5. In way of Commiseration and Lamentation: as, Luke 13.34. O Jerusalem, Jerusalem, which killest the Prophets, etc. how often would I have gathered thy children together, etc. Lam. 1.1. How is the golden City spoiled! how doth the City sit solitary, that was full of people? etc. how is she become as a widow? 6. In way of Reprehension: as, Gal. 3.1. O foolish Galatians, who hath bewitched you, etc. See in Acts 7.51, 52, etc. 7. In way of Derision: as, Mark 15.29. And they that passed by (our Saviour) railed on him, wagging their heads, and saying; Ah thou that destroyest the Temple and buildest it in three days! 8. In way of Love: as, Psal. 84.1. O how amiable are thy Tabernacles, thou Lord of Hosts! 9 In way of exultation and triumph: as, 1 Cor. 15.55. Oh death, where is thy sting, oh grave, where is thy victory? 10. In way of Fear: as, 1 Tim. 6.11. But thou O man of God, flee these things: and follow after righteousness, etc. EPIPHONEMA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acclamatio, Acclamation, or a shooting out of the voice: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [epiphoneo] acclamo, to cry out or shoot forth the voice. * It is a kind of Exclamation., It is an applause of a thing approved, or a sententious ●lause of a discourse, and serves for Amplification, when, after a great crime, or desert, exclaimed upon or extolled, it gives a moral note, worthy of credit and observation. Acclamation is a figure, when after a thing is done or declared, a clause or pa●t of a sentence is added, briefly purporting some Emphasis, and the speakers censure of the thing so done or declared. Narratae subit & rei Epiphonema probatae. Farnaby. Acclamation is brought in with these words, viz. Sic ita, adeo ut, quip, tantus, quantus, talis, qualis, ecce, videamus ergo, etc. ut, Tant molis erat Romanam condere gentem. Quam ut adipiscantur, omnes optant: eandem accusant adepti— Tanta est stultitia et perversitas. Cic. de Senect. Tantum religio potuit suadere malorum. Lucr. 1. Adeo à te teneris assuescere multum est. Jam indicant tot hominum fletus, quam sis charus tuis, adeo ut omnes videant, quam misere insaniunt, qui opes virtuti praeferunt. English Examples of Acclamation. Thus after the relation of Scipio Affricanus' course, who having been Generalissimo of the greatest Armies in the world; having for a long time had King's suitors for his favour, and to the day of his death, Nations kept in awe of 〈◊〉 name; yet in 56 years neither bought nor sold goods nor lands, nor built any house or Castle of his own, left not above 46 l. in gold, and 6 l. in silver behind him at his death. It may be folded up in this Acclamation; So little need hath he to stoop to private cares, that thrives upon public victories; and so small leisure has he to be desirous of riches, that hath been so long possessed and satisfied with honour, which our Ancestors reputed the immortal end of mortal actions. So inconstant is the favour of Princes. Thus dangerous is the satisfaction of a sensual appetite. So hard is it to escape the force of temptations. So weighty a matter it was to set up the Roman Nation. Scriptural Examples of Acclamation. Thus in Matth. 22. in the beginning of the Chapter, after the relation of the Parable of the King's sons marriage, and of the man, who (for that he had nor on a wedding garment) was cast into outer darkness, etc. you find this acclamation elegantly added at the end of that discourse: as, In the 14 verse, For many are called, but few are chosen. So the Psalmograph having in the former part of the 2. Psalms spoken of the terrors of God's indignation when his wrath is kindled against his Adversaries, we find this acclamation, In the last verse; Blessed are all they that put their trust in him. Thus also he having in the 72. Psalms highly set forth the glorious excellency of the name of God; shuts up his praise with this Acclamation, In the last verse; Blessed be his glorious name for ever, and let the whole earth be filled with his glory. Luk. 10.30. see Act. 19, 20. Matth. 19.27. Mark. 7.37. EPANORTHOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Correctio, emendatio, Correction or amending; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [epanortho●] Corrigo, to correct or amend. * Epanorthosis and Aposiopesis are kinds of Revocation. Correction having used a word of sufficient force, yet pretending a greater strength of meaning, refuses it, and supplies the place with one of more extension. It is the reinforcement of the clause last uttered by the subsequent. A figure when in our speech, something that went before, is called back and corrected; whereof there are two kinds; the one is when a word is corrected after; the other, when a word is corrected before it is spoken. This Exornation is made four ways, viz. 1. By degrees of comparison. 2. By comparison of the greater and lesser. 3. By doubting. 4. By the signs of repenting. Farnaby. Est Epanorthosis positi correctio sensus: O Clementia, seu potiûs patientia mira! Dixi, filium habeo; ah quid dixi? habere me? imo habui Chreme! nunc habeam necne, incertum est. Facti quasi poenitentia: Sed quid ego ità gravem personam induxi? English Examples of Epanorthosis. Joseph was amongst his brethren, did I say brethren? nay Tyger-like Monsters. I persuade you not to let slip occasion, whilst it may not only be taken, but offers, nay sues t● be taken. For this thy shameful and accursed fact, what shall I call thee? a wretch? nay a beast; nay a poisonous Serpent; yet none of these are fit enough for thee, a devil thou art both in respect of thy malice which thou possessest, and o● the sundry mischiefs thou daily dost commit. Cicero against Verres. We have here bought before you Judges, not a thief, but a violent robber; not an Adulterer, but a breaker of all Chastity, etc. I have in your service spent not my time only, but my strength and estate. Scriptural Examples. Gal 4.9. But now after that you have known God, or rather are known of God, etc. Thus in Act. 25.27. Paul corrects his doubtfulness of Agrippa's belief, where he saith, Believest thou King Agrippa? I know thou believest. 1 Cor. 15.10. I laboured more abundantly than they all, yet not I, but the grace of God in me. See more examples in Rom. 8.34. Isa. 49.15. Gal. 2.20. Luk. 11.27, 28, etc. When the word is corrected before it be spoken: as, 2 Cor. 3.3. Forasmuch as ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in Tables of stone, but in the fleshy Tables of the heart. This is also a kind of Revocation. APOSIOPESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reticentia, a holding one's peace, derived from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [apo] post, after; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [siopao] obticeo, to hold one's peace or be silent. Aposiopesis is a form of speech whereby the speaker through some affection, as either of sorrow, bashfulness, fear, anger, or vehemency, breaks off his speech before it be all ended. A figure, when speaking of a thing, we yet seem to conceal it, though indeed by this means we aggravate it; or, When the course of the sentence begun is so stayed, as thereby some part of the sentence, not being uttered, may be understood. Farnaby. Aposiopesis sensa imperfecta relinquit: Qu●s ego: sed motos praestat componere fluctus. Quem quidem ego si sensero. Sed quid opus est verbis? De nostrûm enim omnium— non audeo totum dicare. Cic. Ego te furcifer, si vivo. Caetera gestu agit. Nunquid, vos Medici, quid characteres ficti? quid vocabula ignota? sed aicere dispudet. English Examples of Aposiopesis. The use hereof is either to stay the vehemency of immoderate affections proceeding to some excess, or to signify by a part what the whole means. I let pass your frequent drunkenness, your wanton company. Much more might be said, but I dare not utter all my mind. How doth the child Ascanius, whom timely Troy to thee:— breaking off by interruption of sorrow. Virgil. I might say much more, but modesty commands silence. Scriptural Examples. Psal. 6.3. My soul is sore vexed, but thou O Lord how long? (i. e.) how long wilt thou delay to send me help? Luke 19.42. If thou hadst known, even thou, at least in this day, the things which belong unto thy peace! (i. e.) how happy hadst thou been, if thou hadst known them! 1 King. 21.7. Dost thou now govern the Kingdom of Israel? Arise, Art thou a King! (i. e.) If thou be'st a King, thou mayst do what pleases thyself. Arise speedily and be doing. But remember this was the counsel of a Jezebel. Heb. 3.11. To whom I swore in my wrath, if they enter into my rest; (i. e.) They shall never enter into my rest; if they come there, let me cease to be God, or let me not be true. See John 12.27. Psal. 95.11.85.35. 2 Cor. 12.6. Host 8.1. Isa. 1.13. APORIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Addubitatio, Doubting, or a want of counsel or advice; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [aporeo] animi pendeo, animi dubius sum, & nescio quid mihi sit faciendum; to be doubtful of mind, or not to know what is best to be said or done: or it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [aporos] which signifies as it were not having a way or passage. Aporia is a figure whereby the Speaker showeth that he doubteth, either where to begin for the multitude of matters, or what to do or say in some strange or ambiguous thing; and doth as it were argue the case with himself. Farnaby. Consulit addubitans quid agate dicatve Aporia. Quid faciam? roger, arm rogem? quid deinde rogabo? En quid agam? rursusne procos irrisa priores Experiar? Nomadumque p●tam connubia supplex? At length the answer of this doubt follows; Quin morere, ut merita es, ferreque averte dolorem. Addubitatio sola est, — Heu quae nunc tellus, quae me aequora possunt Excipe●e? aut quid misero mihi denique restat? English Examples of Aporia. Whether he took them from his fellows more impudently, Cice●o. gave them to a harlot more lasciously, removed them from the Rom●ne people more wickedly, or altered them more presumptuously, I cannot well declare. What shall I do? whither shall I fly? whom shall I blame? what shall I pretend? I know not what to term it, folly or forgetfulness, ignorance or wilfulness. Scriptural Examples. Phil. 1.22, 23, 24. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose, I know not; for I am in a strait between two, having a desire to depart and to be with Christ, which is far better: nevertheless to abide in the flesh is more needful for you, etc. Psal. 139.7. Whither shall I go from thy Spirit? or whither shall I fly from thy presence? See Rom. 7.24, 25. Lam. 2.13. Luke 16.3, 4. ANACOENOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communicatio, Communication, or an imparing a thing to another; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ana] with, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [coinoo] communico, to communicate unto another. Anacoenosis is a figure whereby we consult with, deliberate, and as it were argue the case with others. This form of speech is elegantly used with such as are (1) Dead: (2) with the Judge: (3) with the Hearers: (4) with the Opponent: (5) with such as are absent: (6) with sensitive or inanimate things. English Examples. Were it your case, what would you answer? Tell me, I appeal to your inmost thoughts. Would you judge him unworthy to be your friend, that began his fidelity with an inviolable Covenant never to be an enemy? Scriptural Examples of Anacoenosis. Mal. 1.6. If then I be a father, where is mine honour? If I be a Master, where is my fear? etc. Isa. 5.3, 4. Now therefore, oh Inhabitants of Jerusalem and men of Judah, judge I pray you between me and my Vineyard; What could I have done any more to my Vineyard that I have not done unto it? etc. Jer. 23.23. Am I a God at hand? am I not also a God a far off? See Luke 11.19. 1 Cor. 4.21. chap. 10.15, 16. chap. 11.15, 14. Gal. 4.21.3.12. etc. PROSOPOPOEIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fictio personae, the feigning of a person, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [prosopon] persona, a person, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [poieo] facio vel fingo, to make or feign. Pr●sopopoeia is the feigning of a person to speak, or the attributing of a person to the inanimate creatures; as, when we bring in persons that are dead, or the inanimate creatures speaking or hearing, etc. A figurative Exornation, when in our speech what thing soever which is not a person, is Metaphorically brought in and represended as a person; or when the properties of man are for similitude and agreeableness sake attributed unto other things; whence it is said that this form of speech animates and makes dead men speak; or it is, When in our speech we feign another person speaking. By this figure God, Angels and men, dead, or alive, the Heavens, Earth, Sea, etc. are brought in speaking, hearing, etc. Personam inducit * Of this kind are Mimesis and Dialegismus. Prosopopoeia loquentem: Farnaby. Hósue mihi fructus, hunc fertilitatis honorem Officiique refers? quod adunci vulnera aratri Rastrorumque fero, totoque exerceor anno. Sic Aeneae Prosopopoeiam Virgilius Aeneid 2. composuit, cum Aeneas sociis cibum vinumque Dividit, & dictis marentia pectora mulcet. O Socii (neque enim ignari sumus ante malorum) O passi graviora! dabit Deus his quoque finem etc. Tandem sic Prosopopoeiam claudit: Talia voce refert. Look that your access to, and retreat from this figure be comely, lest you seem precipitantly to rush in upon it. English Examples of Prosopopoeia. Thus Sir Philip Sidney gives sense and speech to the needle and silk in Pamela's hands, and life, and speech unto Learning, and a Lily; yea Death itself is feigned to live and make a speech. Thus, if an Orator having occasion to commend Truth or any virtue unto his hearers, he may after some due praise of it, feign it a person, and bring it in bitterly complaining how cruelly she is oppressed, and how little esteemed; how many be her enemies, and how few her friends; how she wandereth hither and thither without entertainment, and remains without habitation, etc. I see my words will not move you, but suppose some of your grave Ancestors should thus speak to you; Children, can we behold your manners without indignation, being full of pride, effeminateness, etc. If your Ancestors were now alive, and saw you abusing yourself in mispending your estate by them providently gathered together and conferred upon you, would they not say thus, etc. Scriptural Examples of Prosopopoeia. Josh. 24.27. Behold this stone shall be a witness unto us; for it hath heard all the words of the Lord which he hath spoken unto us, etc. Judg. 9.8. Thus Jotham brings in the trees speaking as men: The Olive-tree will not leave his fatness, nor the figtree his sweetness, nor the vine his wine, to reign over others; but it is the bramble that affecteth sovereignty and domination, a base, scratching, worthless, fruitless shrub, good for nothing but to stop gaps and keep out beasts from spoiling the pleasant fields, and afterwards to be burnt. 1 Kings 13.2. And he cried against the Altar in the word of the Lord, and said, O Altar, Altar, thus saith the Lord, etc. Psal. 98.8. Let the floods clap their hands: let the hills rejoice together. Thus in Isa. 35.1, 2. the Prophet attributes joy and singing to the Wilderness, the Solitary place, and the Desert. See Psal. 51.8. Psal. 103.1. Psal. 82.1, 2. Rom. 8.19, 20. Isa. 1.2. Thus in Joel 2. from 1. to the 12. ver. you have a most lively Rhetorical Prosopopoeical description of the terrible Army of the Babylonians. Prosopopaeia is twofold; Imperfect, or Perfect. 1. An Imperfect Prosopopaeia is when the speech of another is set down lightly and indirectly; as in Ps. 11.1. David brings in the wicked, as saying unto his soul; Flee as a bird unto your Mountain. 2. A Perfect Prosopopoeia is when the whole feigning of the person is set down in our speech, with a fit entering into and leaving off of the same. Thus in Prov. 8. Wisdom cryeth at the Gates, etc. Unto you O men I call, etc. where the entrance is in the beginning of the chapter, her speech in the latter part of i●. APOSTROPHE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aversio, a turning away or dislike: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [apo] from, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [strepho] verto, to turn. Apostrophe is a diversion of speech to another person than the speech appointed did intend or require; or it is a turning of the speech from one person to another, many times abruptly. A figure when we break off the course of our speech, This Exsornation hath some affinity with Prosopopoeia. and speak to some new person, present, or absent, as to the people, or witnesses, when it was before directed to the Judges, or Opponent. This Diversion of speech is made these nine ways; viz. (1) To God, (2) to Angels, (3) to men in their several ranks, whether absent or present, dead or alive, (4) to the adversary, (5) to the heavenly bodies and Meteors, (6) to the earth and things in it, (7) to the Sea and things in it, (8) to beasts, birds and fishes (9) to inanimate things. Sermonem a praesenti avertit Apostrophe: et auro Farnaby. Vi potitur. Quid non mortalia pectora cogit Auri sacra fames? Vos Sanctissimi Angeli, testes volo meae innocentiae. Quousque tandem, Catilina, abutere patientiâ nostrâ? Vos adeste ciconiae, et ingratitudinem hominum redarguite. Vos agri, vos parietes obtestor; an non sudabatis, cum tantum nefas hoc loco perpetrabatur? Per Apostrophen Poeticam mutando casum: Terretur minimo pennae stridore columba, Vngnibus, accipiter, saucia facta tuis. English Examples of Apostrophe. To the people thus, Now let me entreat any man here present, that thinks himself not exempted from the like wrong, but liable to the like prejudice, to imagine himself in my case, and to undertake for my sake some few thoughts of my distress. Herein you witnesses are to consult with your own consciences, and to enter into a true examination of your own memory. Did you mark his speeches? did you note his looks? Sometimes the occasion is taken from some quality, or other thing, whereto yourself gives show of life: as, Hope, tell me, what ground hast thou to hope for, etc. Love, be ashamed to be called Love. Scriptural Examples of Apostrophe. The Lord by his Prophet Hosea having long complained of Israel for their high provocations against him, doth break off from speaking of Israel, and turns his speech to Israel: as, Host 13.9 O Israel, thou hast destroyed thyself, but in me is thine help. Thus David having denounced God's judgements against the Kings and Rulers of the earth in the 2. Psalms, doth presently divert his speech to the Kings and great ones themselves. Psal. 2.9, 10. Thou shalt break them with a rod of iron, etc. Be wise therefore oh ye Kings, be instructed ye Judges of the earth. Thus Isaah finding the people to be rebellious, to whom he was speaking, diverts his speech to the inanimate creatures. Isa. 1.2. Hear oh heavens, and give ear oh earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. David being dismayed with the number of his enemies, turns his speech to God, saying, Psal. 3.3. But thou, oh Lord, art a shield for me; my glory, and the lifter up of my head. See Gen. 49.18. Psal. 33.20, 21, 22. Judg. 5.11. SYNONYMIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nominis communio, seu nomina diversa idem significantia, a partaking together of a name, or divers words signifying one and the same thing, whereof the latter is usually explanatory to the former: derived from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [sin] simul, together, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [onoma] nomen, a name or word. A synonymy is a commodious heaping together of divers words of one signification. * This figure adorneth and garnisheth speech as a rich wardrobe, wherein are many and sundry changes of garments to adorn one and the same person. A figure when by a variation and change of words that are of like signification, one thing is iterated divers times. This kind of Elocution is to be used as often as we see not enough in one word evidently to signify the dignity or magnitude of the thing mentioned. This figure and Palalogia, which signifies Repetition of the same word, are alike; and serves to amplify and to excite vehement affection and passion, when from one thing many ways expressed, we fasten many stings as it were in the mind of the hearer. Verba Synonymia addit rem significantia eandem. Farnaby, Enses & gladii. Superatne & vescitur aura Aetherea, nec adhuc crudelibus occubat umbris? Prostavit, perculit affixit. Abiit, excessit, evasit, erupit. English Examples of a synonymy. Wisdom in the poor man, A synonymy of word●. lies as a thing despised, rejected, oppressed, buried and utterly extinct. Is it not a certain mark and token of intolerable arrogancy and venomous envy, where the tongue is still exercised in depraving, slandering, defacing, deriding and condemning of other men's words and works? Who more worthy of renown, A synonymy of sentences. honour and same, than Caesar? who more worthily esteemed, beloved, reverenced and honoured then noble Cesar? who amongst men was his equal in knowledge, understanding, policy and wisdom? what was he that might be compared to him, either in courage of heart, in fortitude of mind, or magnanimity of nature? Thus to describe a beautiful woman, may be said; She hath a most winning countenance, a most pleasant eye, a most amiable presence, a cheerful aspect, she is a most delicate object, etc. Your beauty (sweet Lady) hath conquered my reason, subdued my will, mastered my judgement. Scriptural Examples of a synonymy. Isa. 19.8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, etc. Psal. 18.13. The Lord also thundered in the heavens, and the Highest gave his voice, etc. Here the first sentence is repeated by the latter, but yet with other words of the same signification: for in the former is, the Lord; in the latter, the Highest; in the former, thundered; in the latter, gave his voice. Psal. 18.2. The Lord is my rock, and my fortress, and my deliverer: my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high Tower. Prov. 1.20. Wisdom cryeth without, she uttereth her voice in the streets. Prov. 2.2. So that thou incline thine ear unto wisdom; and apply thy heart to understanding, yea, if thou criest after knowledge, and liftest up thy voice for understanding, etc. Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of the ungodly; avoid it, pass not by it, turn from it, and pass away. Prov. 9.10. The fear of the Lord is the beginning of wisdom: and the knowledge of the Holy is understanding. Prov. 30.14. The poor from off the earth, and the needy from among men. See Prov. 5.10, 13.2.11, 21. Psal. 74.2, 7, 18. Prov. 16.18, 23. Prov. 6.4.8.34. Isa. 14.25, etc. HIRMOS', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nexus, series a bond or knot, or an heaping up of many things of different kinds: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [heiro] necto, copulo, to knit or couple together. A figure whereby a sudden entrance is made into a confused heap of matter; or when that which might have been spoken in one word is for plainness and evidence sake mustered together, or rehearsed through many species or forms. Diversas specie res multas congerit Hirmos': Grammaticus, Rhetor, Geometres, pictor, aliptes, Farnaby. Augur, Schoenobates, Medicus, Magus; omnia novit. English Examples of Hirmos'. All men exclaim upon these exactions, Nobles, Gentry, Commonalty, Poor, Rich, Merchants, Peasants, young, old, high, low, and all cry out upon the hard impositions of these butthens. Love's companions be unquietness, longings, fond comforts, faint discomforts, hopes, jealousies, rages, carelessness, carefulness, yield, etc. Scriptural Examples. Isa. 3.16. Because the daughters of Zion are haughty, and walk with stretched-out necks, and with wandering eyes, walking and mincing as they go; and making a tinkling with their feet. Isa. 1.11. What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts! and I desire not the blood of bullocks, nor of lambs, nor of goats, etc. See Isa. 1.12, 13, 14. Rom. 1.29, 30. Gal. 5.19, 20, 21, 22, etc. APOPHASIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, negatio, a denying, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [phao] dico, to speak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [apo] which sometimes signifies a denying; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [apophemi] nego, to deny. It is a kind of an Irony, whereby we deny that we say or do that which we especially say or do, Farnaby. Non dico Apophasis: Nec ea dico, quae si dicam, tamen infirmare non possis. Nil dico. Quid memorem, efferam, repetam? etc. English Examples. I say nothing. Neither will I mention those things, which if I should, you notwithstanding could neither confute nor speak against them. For that this figure and the next differ only in the manne● of speaking; take the Scriptural Examples of both together. PARALIPSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [paraleipsis] praeteritio, an overpassing, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [paraleipo] praetermitto, omitto, to pretermit, or leave out. Preterition is a kind of an Irony, and is when you say you let pass that which notwithstanding you touch at full: or, When we say we pass by a thing, which yet with a certain elegancy we note; speaking much, in saying we will not say it. The forms of this figure are these, viz. I let pass, I am silent. I will leave out. I omit. I say not. — Taceo, mitto, est Paralipsis. Farnaby. Sunt haec et alia in te falsi accusatoris signa permulta, quibus ego non utor. Praeterire me nostram calamitatem, que tanta fuit, ut eam ad aures L. Luculli, non e praelio nuncius, sed ex sermone rumor afferret. Hic praeterire se simulat Orator suorum calamitatem, quam tamen significantius exprimere non posset. Apophasis, is not unlike to this figure, for it differs not, unless in the manner of speaking, and is the same in the matter and sense. English Examples of Paralipsis & Apophasis. I urge not to you the hope of your friends, though that should animate you to answer their expectation. I lay not before you the necessity of the place which you are to supply, wherein to be defective and insufficient were some shame; I omit the envious concurrences, and some prepared comparisons in your country, which have some feeling with young men of foresight. I only say, how shall our promises give judgement against us, etc. I do not say you received bribes of your fellows. I busy not myself in this thing, that you spoil Cities and Kingdoms, and all men's houses. I let pass your thefts and your robberies. A Scriptural Example of both figures. Philemon v. 19 Albeit I do not say to thee, thou owest thyself unto me. PERIPHRASIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Circuml●cutio, a long circumstance, or a speaking of many words, when few may suffice; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [periphrazo] circumloquor, to utter that in many words which might be spoken in few. * Whatsoever may be more briefly signified, & is with eloquence more amply manifested, is a Periphrasis. It is the using of many words for one thing. Periphasis is a figure when a short ordinary sense is oddly expressed by more words; or when a thing is shadowed out by some equivalent expressions. Rem circumloquitur per plura Periphrasis unam: Trojani belli Scriptor. Chironis alumnus. Far●aby. This figure is made principally four ways, viz. 1. When some notable enterprise, ones native country, or a sect, or strange opinion is put in stead of the proper name, etc. as in the first example, Trojani belli Scriptor, The Writer of the Trojan war, for Homer. Chironis alumnus, he that was educated by Chiron the son of Saturn, for Achilles. 2. When by the Etymology, to wit, when the cause or reason of a name is unfolded: as, Vir sapientiae studiosus, a man studious of wisdom, for a Philosopher. 3. When by Annotation, that is, by certain marks or tokens something is described: as, Cubito se emungit, pro Salsamentario. Anger is a vehement heat of the mind, which brings paleness to the countenance, burning to the eyes, and trembling to the parts of the body. 4. When by Definition a thing is described: as, Ars ornatè dicendi, pro Rhetoricâ. The Att of eloquent speaking, for Rhetoric. Legum ac civium libertatis oppressor, pro Tyranno. An oppressor of the laws and liberties of the people, for a Tyrant. Other English Examples of Periphrasis. Thus, for, having risen early, Having striven with the Sun's earliness. So in stead of Mopsa wept illfavouredly, Mopsa disgraced weeping with her countenance. To sleep among thiefs; by this figure thus, To trust a sleeping life among theives. When they had slept a while, thus; When they had a while harkened to the persuasion of sleep; where, to be inclined to sleep, is expressed by a Metaphor (which is very helpful in this form of speech) taken from one who moves and inclines by persuasion. Thus instead of Plangus speech began to be suspected, it is said; Plangus his speech began to be translated into the language of suspicion. Scriptural Examples of Periphrasis. 2 Pet. 1.14. To put off or lay down this Tabernacle, (i. e.) to die. Josh. 23.14. I am going the way of all the earth, for that none can escape it: (i. e.) death. Eccles. 12.3, 4. Surely I will not come into the Tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, nor slumber to mine eyelids, until, etc. the sense is, I will not rest until, etc. Rom. 4.11. The Father of the Faithful, (i.e.) Abraham. 1 Tim. 2.7. A Teacher of the Gentiles, (i.e.) Paul. Joh. 21.20. The Disciple whom Jesus loved; (i. e.) John. Mark 14.25. The fruit of the Vine: (i. e.) Wine. Job 18.14. The King of terrors; (i. e.) death. * See it further in pag. 5. METAPLASMUS, Transformation, It is a Figure when by reason of the verse, etc. something is necessarily changed redundant, or defficient. PROSTHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appositio, a putting of one letter to another, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [prostithemi] appono, to put or add unto. A figure (contrary to Aphaeresis) whereby a letter or syllable is added to the beginning of a word. Aphaeresis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [aphairesis] ademptio, detractio, a taking away. A figure contrary to Prosthesis, and is, when a letter or syllable is taken away from the beginning of a word. Farnaby. Prosthesis apponit capiti, quod Aphaeresis aufert. Examples of Prosthesis and Aphaeresis. Vt; gnatus. tetuli. ruit. & non temnere divos. Gnatus, for, natus. Tetuli, for, tuli, Ruit, for, eruit. Temnere, for, contemnere. SYNCOPE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cutting away. Syncope is a figure contrary to Epenthesis, and is when a letter or syllable is taken or cut away from the midst of a word. Epenthesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpositio, interposition, or a putting in between. Epenthesis is the interposition of a letter or syllable in the midst of a word. Syncope de medio tollit, quod Epenthesis infert. Farnaby. Examples of Syncope and Epenthesis. Relligio. Mavors. Jusso. Surrexe. Repostum. Relligio for, religio. Repostum, for, repositum. Abiit, for, abivit. Petiit, for, petivit. Dixti, for, dixisti. APOCOPE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abscissio, a cutting off. Apocope is a figure contrary to Paragoge, and is when the last letter or syllable of a word is cut off or taken away. Paragoge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, productio, a making long. Paragoge is a figure when a letter or syllable is added to the end of a word. Aufert Apocope finem, quem dat Paragoge. Examples of Apocope and Paragoge. Farnaby. Ingeni. Hymen. Curru. Tyrio vestirier ostro. Ingeni, for, Ingenii. Curru, for, currui. Peculi, for, Peculii. Possit, for, dici. ANTITHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oppositio, opposition, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [antitheton] oppositum, opposite, set or placed, against; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anti] against, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [thesis] positio, a position, or state of a question, which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [tithemi] pono, to put. Antithesis is sometimes a figure, whereby one letter is put for another; and than it is the same with Antistoichon, which signifies change of letters. Litterulam Antithesis mutat, quod & Antistoechon: Farnaby. Olli subridens, vostrum, servom. faciundo. Olli, for, illi. Vostrum, for, vestrum. Servom, for, servum. Faciundo, for, faciendo. Antithesis, is also the illustration of a thing by its opposite, or the placing of contraries one against another, as spokes in a wheel; and is a Rhetorial Exornation when contraries are opposed to contraries in a speech or sentence; or when contrary Epithets are opposed, as also when sentences, or parts of a sentence are opposed to each other. In bonâ segete nonnulla spica nequam, neque in malâ non aliqua bona. This Exornation is of contrary words; or contrary sentences. 1. Of contrary words: as, Hujus orationis difficilius est exitum, quam principium invenire. Quisquis ubique habitat, maxim nusquam habitat. 2. Of Sentences: This Antithesis marvailously delights and allures. Obsequium amicos, veritas odium parit. Habet assentatio jucunda principia; eadem exitus aemarissimos adfert. — Plus hujus inopia ad misericordiam, quam illius ope ad crudelitatem. Cujus adolescentia ad scientiam rei militaris, non alienis praeceptis, sed suis imperiis, non offensionibus belli, sed victoriis, non stipendiis, sed triumphis, est traducta. But that is the most elegant Antithesis, when contrary words are oftenest opposed to each other: as, Egentee in locupletes, perditi in bonos, servi in dominos armabantur. Or when contrary sentences are oftenest opposed: as, Conferte hanc pacem cum illo bello; hujus praetoris adventum cum illius Imperatoris victoriâ; hujus cohortem impuram cum illius exercitu invicto; hujus libidines cum illius continentia: ab illo qui cepit conditas, ab hoc qui constitutas accepit, captas dicetis Syracusas. Verr. Act. 5. English Examples of Antithesis. He is gone, but yet by a gainful remove; from painful labour to quiet rest, from un quiet desires to happy contentment, from sorrow to joy, and from transitory time to immortality. So well sighted were the eyes of his mind, that by them he saw life in death, an exultation in falling, glory in shame, a Kingdom in bondage, and a glorious light in the midst of darkness. Compare the one's impatiency with the others mildness, the ones insolency with the others submission, the ones humility with the others indignation, and tell me whether he that conquered seemed not rather confounded, than he that yielded, any thing discouraged; or set the one's triumph against the others captivity, loss against victory, feasts against wounds, a crown against fetters; and the majesty of courage will appear in the overthrown. What's more odious than labour to the idle, fasting to the glutton, want to the covetous, shame to the proud, and good laws to the wicked? Art thou rich? then rob not the poor: if thou be'st wise, beguile not the simple; if strong, tread not the weak under thy feet. Scriptural Examples of Antithesis. Prov. 14.11. The house of the wicked shall be overthrown: but the Tabernacle of the upright shall flourish. Verse 34. righteousness exalteth a Nation: but sin is a reproach to any people. Isa. 59.9. We wait for light, but behold obscurity; for brightness, but we walk in darkness. Lam. 1.1. How doth the City sit solitary that was full of people! how is she become as a widow! she that was great among the Nations, and Princess among the Provinces, how is she become tributary! Prov. 29.2. When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. Prov. 29.7. An unjust man is an abomination to the just; and he that is upright in the way, is an abomination to the wicked. Prov. 3.35. The wise shall inherit glory, but shame shall be the promotion of fools. See Isa 5.20. Prov. 3.33.12.23.28.1.12.24.13.4.15.1.17.15. Prov. 13.7, 8. Farnaby. METATHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transpositio, Transposition. Transposition is a Grammar figure whereby one letter is put for another. Transponitque elementa Metathesis; ut, tibi Thymbre. Thymbre, pro, Thymber▪ item, pistris, pro, priests. ECTHLIPSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elisio, a striking out. It is a figure of Prosodia, especially when (M) with his vowel is taken away, the next word beginning with a vowel. Synaloepha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [synaloiphe] Commixtio, a mingling together. It is a gathering of two vowels into one syllable: or a Collision or dashing together of a vowel before another in divers words. Ecthlipsis M. vocales aufert Synaloepha. Farnaby. Examples of Ecthlipsis and Synalaepha. Tu in me ita es, hem! in te ut ego sum: ac tu me ibi ama, ut te ego amo hic jam. SYSTOLE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, correptio, a shortening. A figure of Prosodia, whereby a long syllable is contrary to its nature made short. This and Synecphonesis are alike, whereunto Diastole is contrary. Diastole, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extensio, extension, or lengthening. A figure of Prosodia, whereby syllable, short by nature is made long. Systole ducta rapit; correpta Diastole ducat. Farnaby. Examples of Systole and Diastole. Recidimus. Steterunt. Naufragia. Semisopi●a. SYNAERESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [synairesis] Contrictio, Contraction. It is a contraction of two words or syllable into one. Farnaby. Syllaha de binis confecta Synaeresis esto: Acripides. alveo. cui. tenvis. parjetis. aurea. Seu lento fuerint alvaria vimine texta. Alvaria pro alvearia. Diaeresis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [diairesis] divisio, division. It is a figure of Prosodia, and is when one syllable is divided into two parts. Farnaby. Dividit in binas partita Diaeresis unam: Evoluisset. aheneus. evohe. materiai. Debuerant fusos evoluisse suos. Evoluisse, for, evolvisse. ahe●eus, pro, aeneus. evohe, pro, vae. materiai, pro, materiae. ELLIPSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [elleipsis] defectus, defect, or want: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [elleipo] deficio, to lack or want. * It is somewhat like unto Aposiopesis. A figure when for expressing of passion and affection, some word (necessary in construction) is forborn: or, when in a sentence, a word is wanting, to make that sense, which hath been spoken. Dicitur Ellepsis, si, ad sensum, dictio desit: Non est solvendo. dicunt. quid plura? quid istis? Farnaby. So that deficient speech of Venus, Aen. 1. carries matter of admiration with it. Sed vos qui tandem? ubi omittitur [estis]. And that of Pamphilus his indignation. Ter. Act. 1. Scen. 5. Tantamne rem tam negligenter agier? ubi dost [decet]. Ex pede Herculem: ubi omittitur computes magnitudinem. Scriptural Examples of Ellipsis. Gen. 3.1. And he said to the woman, (i.e.) the devil in the Serpent. Exod. 4.15. Then Zipporah took a sharp [stone or knife] which is understood, but not expressed in the Original. Numb. 14 19 He also that shall have dominion shall be of Jacob, etc. (i. e.) the offspring of Jacob. See Numb. 16.28. 2 King. 19.9.22.18. Isa. 1.13. I cannot iniquity, (i. e.) I cannot bear iniquity. Host 8.1. Trumpet to mouth, (i. e.) set the Trumpet to thy mouth. Psal. 6.4. And thou Lord, how long? ZEUGMA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, junctura, a joining or coupling together: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jungo, to join or couple. Zeugma is a figure of construction, whereby one Verb or Adjective answering the nearer to divers Nominative cases or Substantives, is reduced to the one expressly, but to the other by a supplement. Suppositis multis si verbum inserviat unum, Farnaby. Aut Adjectivum, fit Zeugma: Hic illius arma, Hic currus fuit. Hircus erit tibi salvus & hoedi. Vicit pudorem libido, timorem audacia, rationem amentia. But when there is a Comparison, or Similitude, the Verb or Adjective agrees with the former Nominative case or Substantive: as, Ego melius quam tu scribo. Ego sicut foenum arui. Hoc ille ita prudenter atque ego fecisset. Zeugma is made three ways; viz. 1. In Person: as, Ego & tu studes. 1. In Gender: as, Maritus & uxor est irata. 3. In Number: as, — Hic illius arma, hic currus fuit. Zeugma hath three kinds: viz. 1. Protozeugma. which is when the Verb or Adjective is expressed in the beginning of the clause or sentence; and omitted after: — Sunt nobis mitia poma, Castna●ae molles, & pressi copia lactis, Dormio ego & tu. For neither art thou he Catiline, Cicero against Catiline. whom at any time shame could call back from dishonesty, either fear from peril, or reason from madness. Here the Verb [could call back] is the common word which is expressed in the first clause, and understood in the rest following. 2. Mesozeugma, when the common word is put in the middle clause: as, Semper honos, nomenque tuum, laudesque manebunt. Ego Dormio & tu. What a shame is this, that neither hope of reward, nor fear of reproach could any thing move him, neither the persuasion of his friends, nor the love of his country! 3. Hypozeugma, which is when the Verb or Adjective, or the common word is put in the last clause, or in the end of the clause: as, Ego mihi illum, sibi me ille anteferebat. Ego & tu d●rmis. Non Venus & vivum sublimia pectora fregit. The foundation of freedom, the fountain of equity, the safeguard of wealth, and custody of life is preserved by laws. By this figure Zeugma, a verb is sometimes reduced to two Nominative cases, and agrees with both, and then it is called a Zeugma of locution, not of construction; as, Joannes fuit piscator & Petrus. John was a fisherman and Peter. SYLLEPSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Comprehensio, Comprehension, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [syllambano] comprehendo, to comprehend or contain. A figure of Construction, and is when a Nominative case plural is joined to a Verb singular, or a Nominative singular to a Verb plural: or it is a comprehension of the more unworthy under the more worthy. Farnaby. Personam, genus & numerum conceptio triplex. Accipit indignum Syllepsis sub mage digno: Tuque puerque eritis. Rex & Regina beati. Quid tu & soror facitis? In English, What do you and your sister make? Ego & mater miseri perimus: I and my mother being miserable, do perish. Tu & uxor, qui adfuistis. testis estote: You and your wi●e, who were present, be ye witnesses. Syllepsis is threefold: viz. 1. Of the Person: as, Ego & pater sumus in tuto: I and my father are safe. Neque ego, neque tu sapimus: Neither I nor you are wise. Tu q●id ego & populus mecum desideret audi: Hear thou what I and the people with me do desire. 2. Of the Gender: as, ●ex & Regni beati: The King and the Queen be blest. 3. Of the Number: as, Ego cum fratre sumus candidi: I with my brother are white. So Ovid. Impliciti laqueis nudus uterque jacet: They lie both naked fast tied together with cords, speaking of Mars and Venus tied together in Vulcan's net. DIALYTON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dissolutum, disjoined; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [dialyo] dissolvo to disjoin. It is all one with Asyndeton. Asyndeton, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inconjunctum, disjoined, or without copulative: derived from the privative a, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [syndetoes] colligatus, bound together; which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [deo] ●ig●, to bind. A figure when in a heap or pile of words, a conjunction copulative it not only fo● speed and vehemency, but for pathetical Emphasis sake left out. Dialyton tollit juncturam, ut Asyndeton, idque Farnaby. * Articulus hath been accounted among the Ancient Rhet. a figure, but now Asyndeton. supplies its place. Articulus faciet: Rex, Miles, Plebs negat illud. Frangetoros, pete vina, rosas cape● tingere nardo, Tota res repente circumvallant, unde emergi non potest; vis, egestas, injustitia, solitudo, infamia. Vbi singulae voces asynditae, sunt emphaticae. Caeteros ruerem, agerem, raperem, tunderem, proste●nerem. Veni, vidi, vici. Here if the words were copulated with conjunctions, the quick virtue, vehemency and earnest affection of the speech would languish and decay. English Examples of Dialyton and Asyndeton. Her face with beauty, her head with wisdom, her eyes with Majesty, her countenance with gracefulness, her lips with loveliness; where many [and's] are spared. The King himself, the soldier, all sorts of people deny this. By the folly and wickedness thou hast lost thy substance, thy good name, thy friends, thy parents, and offended thy Creator. In some places only the Conjunction is put in the last place, in a Compare of three: as, A fair woman doth not only command without entreaty, but persuade without speaking. Her wit endeared by youth, her affection by birth, and her sadness by her beauty. Scriptural Examples. 1 Cor. 13, 4, 5, 6, 7. Charity suffereth long, envieth not, vaunteth not itself, is not puffed up, behaves not itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, etc. 2 Tim: 3.2, 3. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, etc. The like also you may find in Rom. 1.29, etc. Psal. 66.1, 2, 3. Rom. 3.11, 12, etc. 1 Thes, 5, 16. etc. POLYSYNDETON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vary & multipliciter conjunctum, diversely and many ways joined or coupled together: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [polu multum, valde, very much, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [syndetoes] conjunctus, joined together. A figure signifying superfluity of conjunctions, and is when divers words are for their weightiness, (and not without an Emphasis) knit together with many copulatives. Conjunctura frequens vocum Polysyndeton esto: Farnaby. Fataque forsunasque virûm moresque manusque Liv. lib. 8. Dec. 3. Et somnus & vinum, & epulae, & scorta, & balneae, corpora atque animos enervant. English Examples. Overmuch sleep also, and wine, and banquets, and queans, and baths enervate and enfeeble the body and mind. He was both an enemy to his country, and a betrayer of his trust, and a contemner of the good laws, and a subverter of the people's liberties and immunities. Scriptural Examples of Polysyndeton. 1 Cor. 13.1, 2, 3. Though I speak with the tongues of men and Angels, and have not charity, I am become as sounding brass, or a tinkling cymbal, and though I have the gift of prophecy, and understand all mysteries, and all knowledge, yea, if I had all faith, so that I could remove mountains, and had not love, I were nothing. Act. 1.13. Where abode both Peter and James, and John, and Andrew, etc. G●l. 4.10. Ye observe days, and months, and times, and years. The like examples you have in Rom. 8.38, 39 P●al. 18.2, etc. PLEONASMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redundantia, superfluity: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pleonazo] redundo, to abound superfluously. A figure whereby some superfluous word is added in a sentence to signify emphatically the vehemency and earnestness of the speaker, and the certainty of the matter spoken. Farnaby. Vocibus exuperat Pleonasmus & emphasin auget. Auribus his audivi, oculis vidi, ore locutus. Cic. Accipies igitur hoc parvum opusculum. Vbi gentium? quo terrarum abiit? Te●. Te interea loci cognovi. Nilo amn● vectus. Te●. Eg● hominem callidiorem vidi n●minem quam Phormionem. English Examples. I heard it with these ears. I saw it with these eyes. I spoke the words with my own mouth. Scriptural Examples of Pleonasmus. The God of all grace, out of the fountain of his rich mercy oft uses this manner of speaking, thereby to condescend to the weakness of our capacities, clear up things to our understandings, and beat them as it were into our dull apprehension: as, Deut. 13.4. Ye shall walk after the Lord and fear him, and keep his commandments, and obey his voice, and you shall serve him, and cleave unto him. Deut. 33.6. O foolish people and unwise, etc. Prov. 27.2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. 1 Joh. 1.1. We have seen with our eyes, etc. So Joh. 1.3.6.33, 34, 35. These Pleonastical inculcations are not vain, but serve to work things the better upon our hard hearts. The Scripture is often exegetical; what it speaks darkly in one place, it explains in another. PARELCON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, protractio, protraction, or prolonging; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [parelco] potraho, to protract or prolong. A figure when a syllable, or whole word is added to another in the end of it. Farnaby. Syllabicum adjectum sit vocis fine Parelcon: Quipote. numnam. etiamnum. ehodum. tu Sosia adesdum. PARENTHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpositio, interposition, or an inserting between: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [parentithemi] insero, interjicio: to interpose, or cast between. Parenthesis is a form of speech or a clause comprehended within another sentence, which (though it give some strength) may very well be left out, and yet the speech perfect, or the sense sound. Herein are two rules observable, viz. 1. Let it neither be long nor frequent, because than it will render the sentence obscure. 2. Let it be very seldom that one Parenthesis be inserted within another. Farnaby. Membrum interjecto sermone Parenthesis auget: Credo equidem (nec vana fides) genus esse Deorum. Horat. Caetera de genere hoc (adeo sunt multa) loquacem Delassare valent Fabium. English Examples. Sometimes a Parenthesis makes your discourse more graceful and intelligible: as, Tell me ingenuously (if there be any ingenuity in you) whether, etc. That what his wit could conceive (and his wit can conceive as far as the limits of reason stretch) was all directed to the setting forth of his friend, etc. And indeed all Parentheses are in extremes, either graces or foils to a speech; If they be long they seem interruptions, and therefore at the end of them must be a retreat to the matter, called Antanaclasis, in which figure you shall find examples of such Parentheses as require a retreat to the matter. A Parenthesis is often put in. when the speaker supposing that the hearer may demand a reason of, or make an objection to what he saith, preventeth him by an interposition expressed before the sentence be all ended: so that hereby it may appear that a Parenthesis serves to confirm the saying by the interposition of a reason, and to confute the objection by the timely prevention of an answer: Also where the sentence may seem dark, or doubtful, it puts in a short annotation or exposition to give light, and to resolve the doubt. Scriptural Examples of Parenthesis. 2 Cor. 11.23. Are they Ministers of Christ? (I speak as a fool) I am more, etc. Isa. 7.23. At th●t time all vineyards (though there were a thousand vines in one, and sold for a thousand silverlings) shall be turned into briars and thorns. EVOCATIO, Evocation or calling forth. * I● is an immediate Reduction of the third person either to the first or second. Evocation is a figure of construction, and is when the Nominative Case to a Verb of the third Person is set before a Verb of the first or second Person, which draws and as it were calls it away to its own impropriety: or, When as the first or second Person doth immediately call unto itself the third; they do both become the first or second Person. Farnaby. Personam ad primam revocatur sive secundam. Tertia: Qui legis hac. Populus superamur ab uno. Ego pauper laboro; tu dives ludis. Where note that the Verb must agree with the Person calling; as may yet further appear; viz. Ego tuae deliciae istúc veniam. Magna pars studiosorum amoenitates quaerimus; A great part of us students do seek pleasures. PARATHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appositio, apposition, or a putting of one thing to another; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [paratithemi] appono, to put or add unto. Apposition is a continued or immediate Conjunction of two Substantives of the same case, by the one whereof the other is declared: as, Vrbs Roma, the City Rome. And it may be of many Substantives: as, Ma●cus Tullius Cicero. Apposition is a figure of Construction, (which the Ancients called Interpretation or Declaration) whereby one Noun Substantive is for Declaration and distinction sake added unto another in the same case: as, Flumen Rhenus, the flood Rhenus. Et Casu Substantiva apponuntur eodem. Turba molesta proci. Mons Taurus. Fons Aganippe. Farnaby. This figure is made for a threefold consideration: viz. 1. For the restraining of a generality: as, Animal equus, a living creature, an horse, 2. For the removing of Equivocation: as, Taurus Mons Asiae. Lupum [piscem] non vidit Italia. 3. For the attribution of some property: as, Erasmus, vir exactissimo judicio: Erasmus, a man of a most exact judgement. Nierus, ●dolescens insigni formâ: Nireus, a stripling of an excellent beauty. A Scriptural Example of Parathesis. John 14.22. Judas saith unto him, not Iscariot, Lord how is it that thou, etc. ANTIPTOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus pro casu positio, the putting of one case for another derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anti] pro, for, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ptosis] casus, a case. It is a position of one case for another. A figure of construction, and is when one case is put for another, and sometimes with a very good grace. Antiptosis amat pro casu ponere casum: Farnaby. Vrbem quam statuo vestra est. b Trabeate the Vocat. for traheatus, the Nominative. srabeate salutat. The City which I me●n is yours. Sermonem quem audistis non est meus; The talk which you have heard is not mine. Aristotelis libri sant omne genus eloquentia referti; The No. for the Genitive. The Dat. for Accul. Abl. for Dat. for omnis generis. Terence: Nam expedit bonas esse vobis. vobis, for vos. Virg, Haeret pede pes, densusque viro vir. pede, pro pedi. But this figure and Hypallage are found rather to excuse the licence or the error of Authors, then to show that we may do the same. Scriptural Examples. Rev. 3.12. Him that overcometh will I make a pillar, etc. Rev. 1.5, Luke 1.55. HELLISMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graecorum imitatio, Sermo Graecanicus, Graecismus seu proprietas Graecorum verborum; A Graecism or speech after the manner of the Greeks, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Helen] Deucalion's son, from whom the Greeks are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Hellenes] fróm whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Hellenizo] Grecè loquor, to speak after the manner of the Greeks. A Graecism or an imitation of the Greeks in phrase or construction, or a speech after the manner of the Greeks: which is, When the construction proper to the Greek tongue is used in another language. Hellenismus erit phrasis aut constructio Graeca: Desine clamorum. fallunt, ardebat Alexin. Nobis non licet esse tam disertis. (Terentius, Vtique vobis expedit esse bonas) — didicisse fideliter arts Emollit mores. Virg. Cui nec certaverit ulla. Hor. desine curarum, pro à curis. This Graecism Edm. Spencer uses also not unelegantly in the English tongue: as, Edm Spencer. ch. 13. For not to have been dipped in Lethe Lake, Could save the * Achilles. son of Theris from to die. Tmesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sectio, a Section, or dividing, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [temno] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [tmao] seco, scindo, to cut or divide. Tmesis is a figure whereby the parts of a compound or simple word are divided by the interposition of another. Compositae in parts est Tmesis sectio vocis: Farnaby. Quae mihi cunque placent. Septem subjecta trtoni. Hor. Est quadam prodire tenus, si non datur ultra. (i. e.) licet quadantenus prodire. Plaut. Sed nae ego stultus, qui rem curo publicam. (i. e.) qui rem publicam curo. HENDIADIES, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hediaduo] unius in duo solutio, a dividing of one thing into two: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [edo] corrodo, to bite or gnaw in sunder, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hen dia duoin] unum per duo, one thing by two. Hendiadys is a figure whereby one thing is divided into two, or when one thing is expressed by more words. Farnaby. Hendiadys unum in duo solvit, mobile fixum Dans: auro & pateris, Chalybem fraenosque momordit. Pateris et auro, (i. e.) aureis pateri●. Chalybem fraenosque etc. (i.e.) fraenos chalybeos. In regione & umbrâ mortis, (i. e.) regione umbrosâ mortis. English Examples. Cups of gold, (i. e.) golden cups. In the Region and shadow of death, (i. e) in the shady region of death. Scriptural Examples of Hendiadys. Gen. 19.24. And Jehovah reigned upon Sodom and Gomorrah brimstone and fire, etc. (i. e.) fiery and burning brimstone, or sulphurous fire. See Gen. 1.26. Jer. 29.11. Ad dandum vobis finem & expectationem, (i. e.) finem expectatum. Matth. 4.16. They that sat in the Region and shadow of death; (i. e.) in the shady region of death. Matth. 20.20. Then came the mother of Zebedees' children with her sons, worshipping him and desiring, etc. (i. e.) desiring by worshipping. ENALLAGE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ordinis permutaetio, a change of order; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [enallatto] permuto, to change one thing for another; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [enallos] inversus & praeposterus, turned upside down and disorderly. A figure whereby the Number or Gender, Mood, Person, or Tense are changed, or put one for another. Personam, numerum, commutat Enallage tempus, Farnaby. Cumque modo genus; ut: Enal. Gen. Pereo a Pro qui mihi charior sum, Enal. Numeri. quod charius est mi. Ni faciat vici. praesto est, hinc spargere voces. Ovid. Et flesti, & nostros vidisti flentis ocellos. Flentis, pro flentium, nisi nostros pro meos dixeris. Cicero ad Trebat. Sed valebis meaque Enal. Modi negotia videbis, meque dits adjuvantibus ante brumam expectabis: pro Vale, vide, expecta. The future Tense of the Indicative being put for the Imperative Mood. Ter. in Phor. Si quis me quaerit rufus, Praesto est, Enal Pers. desine: pro, Praesto sum; nam de se loguitur. Virg. Omnis humo fumat Neptunia Troja. pro fumaevit. Enal Temporum. The Present Tense being put for the Preter-perfect. Scriptural Examples of Enallage. Enal. of the Number. This change of order is sometimes of the Number: as, Psal, 14.1. The fool hath said in his heart, There is no God: They are corrupt, they have done abominable works, etc. See Exod. 20.2. Prov. 1.11. Matth. 1.21. Here the singular is put for the plural number; or on the contrary. Enal. of the Gend. Thus in Isa. 3.12. Women shall bear rule over them, etc. (i. e.) effeminate men shall, etc. The Feminine gender put for the Masculine, effeminate men are called women. Enal. of the Tense. Psal. 1.1. Blessed is the man that walketh not in the counsel of the ungodly, etc. (i. e.) whose heart, affections and will God hath so renewed, that he will not walk in their counsel, etc. where the present is put for the future tense. See Matth. 24.40. Psal. 18, 29. For by thee I have run through a Troop: Enal. of the Pers. and by my God have I leapt over a wall. Deut. 32.15. But Jesurun waxed fat, and kicked: thou art waxed fat, etc. the like example you have in Gen. 49.4. SYNTHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Compositio, Composition, or a joining together; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [syntithemi] compono, to compose or put together. It is a construction made for significations sake, or a speech congruous in sense, not in voice. It is a figure of construction, whereby a Noun collective singular is joined to a Verb plural. Of others it is also called a figure whereby two words are joined into one by a sign of union. Synthesis est seusu tantum, non congrua voce: Farnaby. Turba ruunt. aperite aliquis. pars maxima caesi. Gens armati; a Nation or people armed. Sometimes it is made in gender only: as, Elephantus gravida, an Elephant great with young. Or for supplements sake: as, Centauro in magna; where the word puppi, or ship is understood. Sometimes it is made both in gender and number: as, Pars mersi tenuere ratem. Part being drowned, held the oar. Laudem semper-florentis Homeri. Monti-feriens fulmen. English Examples of Synthesis. The tempest-tossed Seas. The earth-incircling Ocean. The Green-mantled Earth. A Heaven-faln star. A Rock-rending whirlwind. Marblehearted cruelty. ANASTROPHE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praepostera rerum collocatio, a preposterous placing of words or matter; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anastrepho] retro verto, to turn back. A figure whereby words which should have been precedent, are postponed: Farnaby. Digna praeire solet postponere Anastrophe verba: Transtra per. Italiam contra. Maria omnia circum. HYPERBATON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transgressio, Transgression, or a passing over, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hyperbaino] transgredior, to pass over. By Rhetoricians, it is called a transposed order of words; such as the cause and comeliness of speech often requires. Hyperbaton is a figure when words are for elegancy and variety transposed from the right order of construction, (which is the plain Grammatical order) into another handsomer and more fit order: or, When words agreeing in sense are in site or placing disjoined: Farnaby. Est vocum inter se turbatus Hyperbaton ordo: Vina, bonus quae deinde cadis onerarat Acestes, Littore Trinacrio, dederatque abeuntibus heros, Dividit. But this figure and Antiptosis are found rather to excuse the licence or the error of Authors, then to show that we may do the like. Scriptural Examples of Hyperbaton. Ephes. 2.1. And you hath he quickened who were dead in trespasses and sins. Ephes. 5.3. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh Saints. Ephes. 1.14. Which is the earnest of our inheritance, until the redemption of the purchachased possession, unto the praise of his glory. HYPALLAGE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immutatio; a changing; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hypo] in, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [allatto] muto, to change. A figure when the natural order of the words is changed, as when two words change their cases, or when words are altered among themselves. Casu transposito submutat Hypallage verba: Farnaby. Impia trabs, videt hos ortus. dare classibus Austros: For dare classes Austris. Et gladium vaginâ vacuum in urbe non vidimus: For vaginam gladio vacuam. Scriptural Examples of Hypallage. Job. 17.4. Thou hast hid their heart from understanding (i. o.) thou hast hid understanding from their heart. Isa. 5.30. The light shall be darkened in the Heavens thereof, (i. e.) the heavens in the light thereof. Psal. 104.4. Who maketh his Angel's spirits, (i. e.) the spirits his angels or messengers. Heb. 3.13. Through the deceitfulness of sin, (i. e) by deceitful sin. See Isa. 1, 3. Psal. 80.6. Amos 5.16. Pro. 7.22. HYSTEROLOGIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictio praepostera, a preposterous or disorderly speech, when that which by order ought to have been spoken first, is brought in last. It is otherwise called Hysteron Proteron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, postremum primum, the last first: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hysteros] postremus, the last or hindmost, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [legoes] verbum, a word or speech. It is called in the English phrase, The Cart before the Horse. A figure when in a speech that which in course of nature ought to have preceded, is brought in last. Farnaby. Hysteron & Proteron sive Hysterologia secundo Prima loco ponit: Lavindque littora venit. Detrudunt naves scopulo. nutrit peperitque Valet atque vivit. Postquam altos tetigit fluctus, & ad aequora venit. English Examples. The ship arrived at the Lavinian shore: it came foul of the Rock. She nourished and preserved him, she brought him forth into the world. He is in health and alive. Scriptural Examples of Hysterologia. The order optime is not always kept in Scripture; but sometimes ●hat which was done last is placed first; The Saints looked more at the substance then at small circumstances in their writings; and therefore the placing of things in Scripture must not be strictly urged; for it is usual by this figure or anticipation of time to relate that first which either as to course of nature, or as to the time of accomplishment, should have had the last place: as appears by Joh. 11.2. compared with ch. 12. v. 3. Psal. 7.14. He travaileth with iniquity, and hath conceived mischief: here note that the birth is set before the conception. Luke 4.9. The Devils leading up of Christ unto the top of the pinnacle of the Temple, is mentioned after his taking him up into the exceeding high Mountain: and yet that preceded this, as appears by Mat. 4 5, 8. See Gen. 11.1.30.22, 23. Isa. 38.21, 22. SYNCHORESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concessio, Concession, or granting of an argument: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [synchoreo] conced●, to grant. A figure when an argument is Ironically or mockingly yielded unto, and then marred with a stinging retort upon the objector. This form of speech delights most, either when that which we grant is prejudicial to, and stings the objector, as in controversies it often happens; or when the argument granted, brings no loss unto him that grants it. Sit Sacrilegus, sit fur, fit, flagitiorum omnium vitiorumque princeps: at est bonus Imperator. Sint Christiani pauperes, sint mundo immundo exosi; sunt tamen coeli haeredes. Cum adversarium pungimus: ut, Habes igitur Tubero, quod est accusatori maximè optandum, confitentem, se in ea parte fuisse, qua te Tuboro, quâ virum omni laude dignum patrem tuum. Itaque prius de vestro delicto confiteamini necesse est, quam Ligarii ullam culpam reprehendatis. English Examples. I admit you are resolute; I grant your determination is immovable, but it is in things directly repugnant to the grave advice of your knowing friends, and in things of a great tendency to your utter undoing. They are proud, vain, disobedient, I acknowledge it; yet they are our children. Scriptural Examples of Synchoresis. James 2.19. Thou believest that there is one God, thou dost well: the Devils also believe and tremble. Eccles. 11.9. Thus Solomon also checks the young man's folly: Rejoice O young man in thy youth, and let thy heart cheer thee, etc. and walk in the ways of thy heart, etc. But know thou, etc. Here first you have an Ironical concession, but after this, a stinging [but] which mar●s all. The like examples you may find in 2 Cor. 4.8. Rom. 11.19, 20. 1 Cor. 1.2, 11. 2 Cor. 12.16, 17. ANTHROPOPATHIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humanus affectus, humane affection: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anthropos] homo, a man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pathos] affectus, affection: or rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [an●hropopatheo] humano more afficior, aut loquor, to be affected with, or to speak after the manner of men. It is an attributing to God humane affections, or it is a speaking after the manner of men. A Metaphor whereby that which properly is agreeable to the creatures, and especially to man, is by some similitude transferred unto the Creator and heavenly things. This is very frequent in Scriptures, when it speaks of God after the manner of men, and by bodily things sets forth the divine excellencies of the spiritual and eternal being. This Metaphorical form of speech is also by others called Syncatabasis, condescensio, condescension, for that in holy writ the Lord doth as it were descend unto us, and under humane things resembles and expresses heavenly mysteries unto our capacities. Thus the Lord is said to have a face in Psal. 116.11.17.15. and eyes, in Psal. 11.4. to signify his omnisciency; bow's in Isa. 63.15; and a bosom in Psal. 74.11. to denote unto us his infinite mercy and most ardent love. Thus in Psal. 48.14. he is said to be his people's guide even unto death; and in Psal. 62, 7. the rock of their strength and their refuge; in Psal. 18.2. their buckler and the horn of their salvation; Thus in Psal. 17.8. he is said to have wings, to show his care and protection of his people. These and such like are the condescensional characters of comfort, whereby we may easily read and plainly understand the goodness and rich mercy of the incomprehensible Jehovah. Thus the Lord also in respect of his adversaries is by this Metaphor portrayed with letters of a contrary signification; as, a Giant to wound, a Judge to condemn, and a fire to consume. EXEGESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explicatio, explication or Exposition: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [exegoumai] explico, to explain or expound. Exegesis is a figure very usual in Scripture, when those things which were first spoken more darkly, are afterwards in the same sentence manifestly explained: or, When a thing spoken in one member of a sentence, is by way of explication and confirmation repeated in the latter part of it. An English Example. Time at one instant seeming both short and long, short in the pleasingness in calling to mind, long in the stay of his desires. Scriptural Examples. Rom. 11.7, 8. God hath given them the spirit of slumber: what's that? Eyes that they should not see, and ears that they should not hear. Isa. 51, 1, 2. Look unto the Rock, whence ye are hewn: look unto Abraham your father, etc. Rom. 7.18. For I know, that in me, that is to say, in my flesh, dwelleth no good thing. Isa. 1, 2, 3. The latter part of the third verse expounds the second verse, etc. Isa. 1.22, 23. Thy silver is become dross: thy wine is mixed with water: (i. e.) Thy Princes are rebellious and companions of thiefs, etc. Prov. 3.3. Let not mercy and truth forsake thee: bind them about thy neck, write them upon the table of thine heart. The like in Psal. 17.1.10.1.6, 8, 9.35.1.23.18.2, 3. Zech. 6.12, 13. 2 King. 20.3. Prov. 30.3. Deut. 7.3. 2 Tim. 1, 2, 3, etc. Jonah 2, 3, 4, 6. 1 Cor. 5.9. 2 Tim. 4.6. SYNCRISIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Comparatio, a Comparison; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [syncrino] comparo, to compare. 1. Syncrisis is a comparison of contrary things and divers persons in one sentence. 2. Comparatio is a form of speech, which by apt similitude shows that the example brought in, is either like, unlike, or contrary: like things are compared among themselves; unlike, from the less to the greater in amplifying, and from the greater to the less in diminishing; and contraries by opposing one another. English Examples of Syncrisis. The subtle commit the fault, and the simple bear the blame. He that prefers wealthy ignorance before chargeable study, prefers contempt before honour, darkness before light, and death before life. Scriptural Examples of Syncrisis. Luke 23.39, 40, 41. There you have the guilty opposed to the just, and injury to equity; in these words, saith the believing thief to the other thief, We indeed are justly here, for we receive the due reward of our deeds, but this man (meaning Christ) hath done nothing amiss Isa. 65.12, 14. Behold, my servants shall eat, but ye shall suffer hunger; my servants shall drink, but ye shall abide thirst: Behold, my servants shall rejoice, but ye shall be ashamed: Behold, my servants shall sing for joy of heart, but ye shall cry through sorrow of heart, and shall howl through vexation of spirit. Many of Solomon's Proverbs are compounded and garnished with this Exornation: as, Prov. 10.25. As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation, 19.10. Prov. 14.1. Every wise woman buildeth her house: but the foolish plucks it down with her hands. 10.1. A wise son maketh a glad father: but an indiscreet son is an heaviness to his mother. 3.33. The curse of the Lord is in the house of the wicked: but he blesseth the Tabernacle of the just. English and Scriptural Examples of Comparatio. 1. Comparison of like things: as, Each book sent into the world, is like a Bark put to Sea, and as liable to censures, as the Bark is to foul weather. Herbert. In the greenest grass is the greatest Serpent: in the clearest water the ugliest road: in the most curious sepulchre are enclosed rotten bones: the Ostrich carries fair feathers, but rank flesh. 2 Tim. 3.8. As Jannes and Jambres withstood Moses, so do these also resist the Truth; men of corrupt minds, reprobate concerning the faith. 2. Comparison of unlike things: as, Brutus put his sons to death, for conspiracy of Treason: Manlius punished his son for his virtue. Matth. 6.26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns: yet your heavenly Father feedeth them: Are ye not much better than they! 3. From the less to the greater: as, Heb. 9.13, 14. For if the blood of bulls, and of goats, and the ashes of an heifer sprinkling the unclean, sanctify to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? The like examples are in Matth. 10.25.6.30. 4. From the greater to the less: as, 2 Pet. 2.4. If God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgement, etc. much less will he spare the wicked, who walk after the flesh in the lusts of uncleanness. 1 Pet. 4.18. If the righteous scarcely be saved, where shall the ungodly and the sinner appear? SIMILITUDO, a Similitude: It is a form of speech whereby the Orator or speaker compares one thing with the other by a similitude fit to his purpose. This Exornation yields both profit and pleasure, profit by its perspicuity, and pleasure by its proportion. A Similitude is a Metaphor dilated, or enlarged, and a Metaphor a Similitude contracted. English Examples of a Similitude. As it makes no matter whether you lay a sick man in a bedstead made of plain wood, or in a bedstead guilded and garnished with gold; for whithersoever you remove him, he carries his disease with him: even so is it all one, whether the mind which is sick with insatiable avarice, be placed in riches or in poverty; for while the disease hangs still upon it, it finds no rest. This comfort in danger was but like the honey that Samson found in the Lion's jaws, or like lightning in a foggy night. Scriptural Examples. Note that similitudes are rather to make dark things plain, then to prove any doubtful thing; similitudes are not argumentative; as appears by the parable of the unjust Steward, in Luk. 16.6, 7, etc. Prov. 26.1. As snow in summer, and as rain in harvest; so honour is not seemly for a fool. Vers. 14. As the door turneth upon his hinges, so doth the slothful upon his bed. Prov. 28.15. As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people. DISSIMILITUDO, Dissimilitude. Dissimilitude is a form of speech, whereby divers things are compared in a divers quality. An Example of Chrysostom. If we have any disease in our body, we use exercise, and all other means, that we may hence forward be delivered and free from it; but being sick in soul, we dissemble and make delay: we leave the fountain uncured, and count necessary things superfluous. Scriptural Examples. Luke 9.58. The foxes have holes, and the fowls of the air have nests, but the Son of man hath not where to lay his head. Jer. 8.7. The Stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming; but my people know not the judgement of the Lord, etc. The like in Isai. 1.3, etc. HOMOEOPTOTON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similiter cadens, similes casus habens, falling out alike, or having cases alike: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [ptoo] cado, to fall out or happen, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [homoi●s] similiter, alike. It is a Rhetorical Exornation whereby in the Latin tongue divers clauses end with like cases: But in respect of the English, which is not varied by Cases, it may be called, setting of divers Nouns in one sentence which end alike, with the same letter or syllable. A Latin Example of Homoeoptoton. Pomp. Non enim illae sunt solae virtutes imperatoriae, quae vulgo exstimantur, labor in negotiis, fortitudo in periculis, industria in agendo, celeritas in conficiendo, consilium in providendo. English Examples. In activity commendable, in a Commonwealth profitable, and in war terrible. Let thy Country be served, thy Governors obeyed, and thy Parents honoured. Art thou in poverty? seek not principality, but rather how to relieve thy necessity. Foolish pity undoes many a City. A friend in need is a friend indeed. Scriptural Examples of Homoeoptoton. Prov. 16.12. It is an abomination to Kings to commit wickedness: for the throne is established by righteousness. Prov. 16.32. He that is slow to anger is better than the mighty: and he that ruleth his spirit, than he that taketh a City. Isa. 11.5. And righteousness shall be the girdle of his join; and faithfulness the girdle of his reins. HOMOEOTELEUTON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [homoiotel●uton, See Epistrophe. ] similem finem habens, aut similiter desinens, ending alike: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [teleuton] ultimum, the last, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [homoios] similiter, alike. A figure when divers parts or members of a sentence end alike: this Exornation for the most part shuts up the clauses of the sentence either with a Verb or an Adverb. Latin Examples. quam celeriter Pompeio duce belli impetus navigavit? qui Siciliam adiit, Africam exploravit, inde Sardiniam cum classe venit. Cicer. pro. Pomp. Vt ejus voluntatibus non solùm cives assenserint, socii obtemperârint, hostes obed●erint, sed etiam venti tempestatesque obsecundârint. English Examples. He is looked upon as an eloquent man, who can invent wittily, remember perfectly, dispose orderly, figure diversely, pronounce aptly, confirm strongly, and conclude directly. No marvel though wisdom complains that she is either wilfully despised, or carelessly neglected, either openly scorned, or secretly abhorred. Scriptural Examples of Homoeoteleuton. Isa. 13.16, 20, 21. Their children also shall be dashed to pieces before their eyes, their houses shall be spoiled, and their wives ravished. Neither shall the Arabian pitch tent there, neither shall the shepherds make their folds there, but wild beasts of the desert shall lie down there, etc. Isa. 40.2. Cry unto her that her warfare is accomplished, that he● iniquity is pardoned, etc. COMPAR, even, equal. alike: It is of Grecians called Is●colon and Parison. It is an even gait of sentences answering each other in measures interchangeably. A Rhetorical Exornation whereby the parts of a sentence do consist almost of the like number of syllables; or when the words of a sentence match each other in rank, or the parts accord in a fit proportion; which is, when the former parts of a sentence or oration are answered by the later, and that by proper words respecting the former. Latin Examples. Sic ergo in Pompejana: Qui plura bella gessit, quam caeteri legerunt: plures provincias confecit quam alii concupiverunt. Ibid. Extrema hyeme apparavit, ineunte vero suscepit, media aestate confecit. Idem pro Sylla: Permitto aliquid iracundiae tuae, do adolescentiae, cedo amicitiae, tribuo parenti. English Examples. He left the City garnished, that the same might be a monument of victory, of clemency, of continency; that men might see what he had conquered, what he spared, what he had lest. Cicero. If you compare the parts of the later clauses with the former, you will find that they are fitly matched. My years are not so many, but that one death may conclude them; nor my faults so many, but that one death may satisfy them. Save his grey hairs from rebuke, and his aged mind from despair: where grey hairs, aged mind, rebuke and despair, answer each other. It connects contraries, thus: An innocent although he be accused, he may be acquitted; but the guilty, except he be accused, he cannot be condemned. Scriptural Examples of Compare. Amos 5.24. Let equity run down as waters, and righteousness as a mighty stream. Isa. 1.5. The Ox knoweth his owner, and the Ass his Master's crib, etc. Prov. 18.18. The lot causeth contentions to cease; and parteth between the mighty. Prov. 21.17. He that loveth pleasure shall be a poor man: he that loveth wine and oil, shall not be rich. Vers. 18. The wicked shall be a ransom for the righteous; and the transgressor for the upright. See the like in Prov. 15.8. Prov. 19.29, 20.29.8.10.3.11.4.12.21.8, 10.1.12, etc. Isa. 29.1. Prov. 11.9, 17, 19, 20. PARABOLA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [parabole] a parable, or a similitude of a thing: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [paraballo] confero, comparo, assimilo, to confer, resemble, or make comparison. A Parable is as it were a shadow that goes before the truth: and is by nature a comparison of things that differ, made under some similitude. It is said to be a similitude, when by some comparison we make known that which we would have to be understood. So we say a man to be made of iron, when we would be understood to speak of a cruel hardhearted and strong man. It is a comparing, signifying a similitude, (or a comparative speech) tending to the explanation and perspicuity of the things under it: or it is a similitudinary speech, whereby one thing is uttered and another signified. These are English Parables, or Similitudes. As a vessel cannot be known, whether i● be whole or broken, except it have liquor in it: so no man can be throughly known what he is, before he be in authority. If we need look so far back for an example, we may see this truth verified in Hazael; compare 2 King. 8.13. with ch. 13. v. 22. Like as it is a shame for a man that would hit the white, to miss the whole But: even so it is a shame for him that thirsts after honour, to fail of honesty. This is a saying of a Heathen Philosopher. A parable in the Gospel signifies an Enigmatical or Allegorical Comparison, as also an Algory and Aenigma. A parable must be expounded, and no further strained then things agree with the principal inten●ion scope and drift of the Spirit of God in that Scripture: as Matth. 20.1, 2, etc. where the scope is, God is not a debtor unto any man. In Parables we must always look more ●o the sense and scope, then to the letter. Note that in a Parable there are three things essentially considerable; viz. 1. Cottex, t●e rind or shell; that is the words and terms. 1. Radix, the root or the scope unto which the Pa●able tends. 3. Medulla, the marrow, that is, the mystical sense of the Parable, or the fruit which may be gathered from it. Matth. 24.32. As from the budding and sprouting of trees, ye may know that Summer is nigh; so likewise ye when ye shall see the signs of the Son of man, know that his coming is near, even at the doors: so in Mark. 3.23. Matth. 13.33. The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Here the former part of the Parable is that which is brought into the similitude: whereof the literal sense is, That a little leaven (being put together with the meal into one lump) hath that effect, that it pierces into and spreads over the whole lump. The later part is that unto which the former is applied, and by our Saviour signified in the first words: The kingdom of heaven. The mystical sense thereof is, That the Gospel hath that efficacy, that being preached in Palestina, it should presently be spread over the whole world, and make the Church far larger than it was; for leaven doth mystically signify the Gospel; and the whole lump, the Church, which God hath from eternity decreed to call unto himself out of the world by the Gospel. Isa. 5.1. The Parable of the vineyard you have there; which in the 7. verse is explained thus, The vineyard is the house of Irael; the pleasant plant is the men of Judah; by grapes judgement is understood; and by wild grapes oppression. Ezek. 17.2. A great Eagle with great wings, long winged, full of feathers, An Epigmatical Parable. which had divers colours, came unto Lebanon, and took the highest branch of the Cedar, he cropped off the top of his young twigs, and carried it into a land of Traffic, etc. This obscure Parable the holy Ghost explains in the 12 ver. thus, The great Eagle signifies the King of Babylon; by Lebanon is signified Jerusalem: and by the highest branch of the Cedar and the top of his young twigs, the King and Princes of Jerusalem; by a land of traffic and a City of Merchants, is signified Babylon. See Luke 16.19. Mat. 13.3.24.44. Luke 8.4. Mat. 22.2, etc. EXERGASIA. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expolitio, repetitio, a polishing or trimming; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [exergazomai] repeto, effectum reddo, to repeat, to polish a thing after it is finished. A figure when we abide still in one place, and yet seem to speak divers things, many times repeating one sentence, but yet with other words, sentences and exornations. It differs (as M●lancthon saith) from Synonymia, forasmuch as that repeats a sentence, or thing, only with changed words: but this with like words, like sentences, and like things, having also many exornations to the garnishing of it. Thus to describe a beautiful woman, may be said, She hath a winning countenance, a pleasant eye, an amiable presence, a cheerful aspect. She was the object of his thoughts, the entertainment of his discourse, the contentment of his heart. Your beauty (sweet Lady) hath conquered my reason, subdued my will, mastered my judgement. Scriptural Examples. Psal. 17.1. Hear the right, O Lord, attend unto my cry, give ear unto my prayer, that proceeds not from feigned lips. 35.1, 2 3. Plead my cause (O Lord) with them that strive with me: fight against them that fight against me; Take hold of shield and buckler, and stand up for mine help; Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. More examples you have in Psalm 18.2, 3. Ionas 2, 3, 4, 6. Zech. 6.12, 13. CHRONOGRAPHIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temporum descriptio, a description of times and seasons: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [grapho] scribo, to write or describe; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [chronos] tempus, time or season. chronography is a Rhetorical Exornation, whereby the Orator describes any time or season for delectations sake: as the morning, the evening, midnight, the dawning and break of the day, the Sunrising, the Sunsetting, Spring, Summer, Autumn, Winter, etc. When break of day had drawn the curtain of heaven. When the morning had won the field of darkness. The morning. When bright Aurora with her glittering beams, sweet and comfortable rays, had re-assumed her dominion in the air. When the Morn's fair cheek had not yet lost her tears. When the bright beams of the East had driven away the dark shadow of the night, and the cheerful birds had welcomed the first dawning light with their glad songs, and when black and sable clouds were changed into golden glory. The evening. When the stars begin to glory of the light which they borrowed from the Sun. When the night's black-mantle over-sp●eads the sky. When candles begin to inherit the Sun's office. When the night clad in black, mourns for the loss of day. When the darkness ariseth in the East, and stars begin to appear; when labourers forsake the fields, birds betake themselves to their night-boughs, and when the silence of all creatures is increased through the desire of rest. When all weary creatures take their sweet slumber, Midnight. when cares are slackened, and hearts forget their labours, etc. When the Sun visits the face of the earth with the warming and enlivening influence of his beams; The Spr. when fountains and streams wax clear, pastures green; when the flowers of the field, with the trees blossoms do present their beauty to the eyes of the beholder, etc. Autumn. When trees are widowed of their leaves. By the like observation of circumstances are all other descriptions of ti●e. EUPHEMISMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bona dictionis mutatio, seu favorabilis locutio, a good change of a word, or a fair kind of speech: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [e●] been, well or pleasingly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [phemi] dico, to speak; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [euphemeo] faveo linguâ, aut bona verba dico, to favour in speech or to give pleasing wo●d's. It is a fair kind of speech, or a modest way of expressing one's mind. A figure whereby in Scripture you shall find a fair name put on a foul vice, and a word of a good and bad signification interpreted to the better part; and it is also when things (which would offend a most modest and chaste ear) are vailed with Periphrasis, or circumlocution. Thus in Deut. 22.9. See Antiphrosis. To sanctify is put for to defile. Thus incest and adultery is sometimes expressed by a modest term of uncovering the nakedness; this you have in Leu. 18.6, 20, 11, 17. Ezek. 22.10. Thus the vessel wherein nature eases itself, is for seemliness vailed with the Periphrasis, a v●ssel wherein is no pleasure, and this in Jer. 22.28 & Host 8.8. Thus in Prov. 5.20. Solomon most seemly observes the modesty of speech; where he saith, Let her breasts always satisfy thee, why shouldest thou embrace the bosom of a stranger? Thus urine is vailed with a Circumlocution, water of the feet. PARRHESIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Licentia, loquendi libertas & audacia, liberty or boldness of speaking: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pan] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [rhesis] licence, or liberty. A figure when we speak freely and boldly concerning things displeasing and obnoxious to envy, especially when fear seemed to hinder it; or, When in any case we show our confidence for the present, our fearfulness for the future, or our ability to confute a false accusation; or, as other say, It is either when we boldly acknowledge and defend a fault not proved against us, or when we venturously and confidently upbraid and rebuke others for their faults; In which form of speech, it being to Superiors, such an asswaging may elegantly be used; to wit, May I with your leave, speak freely what I think? Or a modest insinuation made by showing the necessity of freedom of speech in that behalf. Vide quam non reformidem, quantà possum voce contendam; tantum abest ut tuae sententiae subscribam, ut in publico hoc consessu decedere non reformidem: Ecce, adeo non curo iram vestram. English Examples. You may suppose me proud and inconstant, but my sincerity shall outdare all their calumnies. It is contrary to the known rules of Justice to condemn any man (as you have) without hearing him first, whom you condemn. Scriptural Examples of Parrhesia. Job 32.21, 22. Let me not I pray you, accept any man's person, neither let me give flattering titles unto man, for I know not to give flattering titles, in so doing, my Maker would soon take me away. Elihu having in the 18, 19, & 20 verses made his apology or insinuation, do●h here declare his purpose of free speech, and adds his reason in vers. 22. Gal. 1.10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. Psal. 46.2, 3. Therefore will not we fear, though the earth be removed: and though the Mountains be carried into the midst of the Sea; though the waters thereof roar and be troubled, etc. HEBRAISM, or an imitation of the Hebrews in phrase or construction; It is when the construction proper to the Hebrew tongue is used in another language. The Hebrews do often in stead of an Epithet, put the Substantive in the Genitive case; as, Men of mercy, for, merciful men. A land of desolation, for, a desolate land. A man of desires, for a man very desirable and lovely, in Dan. 9.23. The son of perdition (i. e.) one ordained unto condemnation: as John 17.12. 2 Thes. 2, 3. The man of sin; there is a great emphasis in it; it is as much as if the Apostle had said, a very sinful man, a man made up of wickedness, being as it were sin itself in the abstract. This is an Hebraism very frequent in Scripture; hence in Isa. 53 3. Christ is called a man of sorrows, (i. e,) a man even compacted and compounded of all kinds and degrees of sorrows. The Hebrews do also often use the Imperative Mood for the Future Tense, to show the certainty of a thing; as, Amos 5, 6. Seek the Lord and live, (i. e.) ye shall certainly live. So Deut. 32.49, 50. The Lord bids Moses go up to Mount Nebo and die there; (i. e.) thou shalt certainly die there. And contrarily they sometimes put the Future Tense for the Imperative Mood; as, Exod. 20. Thou [shalt] not kill, steal, etc. for do not kill, steal, etc. Mal. 2.7. The Priest's lips shall preserve knowledge; for, let the Priests lips preserve knowledge. When the Hebrews would express an excellent or glorious thing, they o●ten join the name of God with it: as, Gen. 23.6. Abraham is called a Prince of God. Exod. 3.1, 4, 7. Horeb is called the Mountain of God: that is, a most high and excellent Mountain. Psal. 46.4. The City of God; (i. e.) a glorious City. If, among the Hebrews is a note of swearing: as, Heb. 3.11. Therefore I swore in wrath, if they shall enter into my rest; (i. e.) they shall never enter into my rest. The like in 1 Sam. 14.45. APODIOXIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rejectio, expulsio, rejection or an expelling: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [apodioco] Rejicio, expello, to reject or expel. A figure when any argument or objection is with indignation rejected as extremely absurd, impettinent, false and by no means to be admitted of. A Latin Example. Sed de Lucullo alio dicam loco, & ità dicam, ut neque vera laus ei detracta oratione meâ, neque falsa affixa esse videatur. English Examples. Cicero for Milo: What should Milo hate Clodius, the flower of his glory? And would any wise man ever have so said? were not ignorance the cause of this opinion, folly could not be the fruit. Scriptural Examples of Apodioxis. Matth. 16.23. Thus Christ rejects Peter's argument, touching his endeavour to avert Christ from his suffering; Get thee behind me, Satan, thou art an offence unto me: for thou savourest not the things of God. Thus when James and John would have leave of Christ to command fire to come down from heaven upon the Samaritans that would not receive him, Christ rebukes them, and said in Luk. 9.55. Ye know not what manner of spirit ye are of, etc. See Act. 8.20. Mat. 4.6, 7. Psal. 50.16. APODIXIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demonstratio & evidens probatio, Demonstration or evident proof derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; [apodeiknumi] rationibus seu argumentis demonstro, aut probo, evidently to show or prove. A form of speech by which the Orator or speaker grounds his saying upon general experience: it differs from (the next figure) Martyria in this that in Martyria, the Speaker confirms what he saith by the Testimony of his own knowledge; in this he infers his reason and confirmation from known principles, which experience proves, and no man can deny. English Examples. Hereunto appertain many Proverbs, and common sayings, which arise from general proof and experience: as, Trust not an horses heel, nor a dog's tooth. Fire and water have no mercy. Scriptural Examples of Apodixis. Gal. 6.7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. Job 8.11. Can the rush grow up without mire? Can the stag grow without water? Prov. 6.27. Can a man take fire in his bosom, and his clothes not be burnt? Can one go upon hot coals, and his feet not be burnt? MARTYRIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Testimonium, Testatio, Testimony or evidence: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [martyr] testis, a witness. A figure when the speaker confirms something by his own experience. Thus the Physician makes report of his own proof in diseases and cures, and sometimes records them to the great benefit of succeeding generations. Thus the Captain which hath been in many battles, at many sieges, and hath had experience in many stratagems, teaches young soldiers, and confirms his advice by his own testimony founded upon often proof. Scriptural Examples of Martyria. Job 5.3. I have seen the foolish taking root: but suddenly I cursed his habitation. Psal. 37.35. I have seen the wicked in great power, and spreading himself like a green bay-tree, yet he passed away, and so he was not, yea, I sought him, but he could not be found. Verse 25. I have been young and now am old: yet have I not seen the righteous forsaken, nor his seed begging bread. So 1 John 1.1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life; (for the life was manifested, and we have seen it, and bear witness, and show unto you the eternal life which was with the Father, and w●s manifested unto us) That which we have seen and heard, declare we unto you, etc. EPIMONE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commoratio, item persoverantia, a tarrying long upon one matter; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [epimeno] maneo, (i. e.) expecto ob rem aliquam, to stay or wait for something. Epimone is a figure whereby the speaker dwells upon, and persists in a former conclusion, or the same cause much after one form of speech, but repeated in other words more plainly: By others it is said to be when the speaker knowing whereon the greatest weight of his cause or matter doth depend, makes often recourse thither, and repeats it many times by variation. English Examples. And shall so eminent a virtue be expelled, thrust out, banished, and cast away from the City? What didst thou covet? what didst thou wish? what didst thou desire? Scriptural Examples. Eccles. 1.3. What profit hath a man of all his labour which he hath under the Sun? What profit] to wit, towards the attaining of happiness; otherwise in all labours there is some profit towards the helping of our earthly estates, as Prov. 14.23. This is an elegant Epimone or dwelling upon the former conclusion, of the vanity of all things delivered in the former verse, and here repeated in other words more plainly. Gen. 18.24, etc. Here you have a good examample in Abraham's suit to God for the Sodomites, in these words; If there be fifty righteous within the city, wilt thou destroy, and not spa●e the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked, etc. And thus he perseverantly continues his suit to the sixth request. John 21.15, etc. Thus Christ speaks to Simon Peter, Simon, son of Ionas lovest thou me more than these? feed my sheep; which saying he persists in and repeats three times one presently after another. Matth. 12, 31, 32. All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Spirit shall not be forgiven unto men: And whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. The like examples you may find in Mar. 7.21, 22, 23. Col. 2.13, 14, 15. 1 Cor, 7.36, 37. HORISMOS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Definitio, Definition, or an express declaring what a thing or the nature thereof is; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [horizo] definio, to define, or make a plain description of a thing. A figure whereby we declare what a thing is, or delineate the nature of it; and it is often used when we would show a difference between two words: namely by defining both. Latin Examples. Est virtus placitis abstinuisse bonis. Virtus est habitus rationi consentaneus. Nolo te parcum appellars, cum sis avarus; nam qui parcus est, utitur eo quod satis est, tu contra propter avaritiam, quo plus habes, eo magis eges; gloria est illustris ac pervulgata multorum ac magnorum vel in suos cives, vel in patriam, vel in omne genus hominum, fama meritorum. English Examples. Godliness is the exact care of a Christian, to worship God in the spirit according to the dictates of his will, with all sincerity. He that subverts the Laws, and infringes the people's liberties, is a Tyrant. Fear is an apprehension of future harm. In way of Gradation: To refuse good counsel is folly; to contemn it, wickedness: to scorn it, madness. Beauty is nothing but a transitory charm, an illusion of senses, a slave of pleasure: a flower which has but a moment of life; a dyal on which we never look, but whilst the Sun shines on it: it is a dunghill covered with snow: a glass painted with false colours, etc. This is not fortitude, but temerity; for fortitude is an heroic contempt of evil through due consideration of the justness of the cause, controversy and call: but temerity is a foolish enterprise of perils without due consideration of either. Scriptural Examples of Horismos. Job 28.28. Behold, the fear of the Lord, that is wisdom; and to depart from evil, is understanding. Isa. 58, 4, 4, 6, 7. Thus you have an hypocritical fast elegantly defined, and distinguished from such a one as is acceptable with God. See Luke 4.18. Isa. 61.1. Gal. 5.19.20, 21, 22, etc. Prov. 27.3, 4. METABASIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transitio, Transition, or a passing over from one thing to another: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [metabaino] transeo, to pass over from one thing to another. A figure whereby the parts of an oration or speech are knit together: and is, When we are briefly put in mind of what hath been said, and what remains further to be spoken. This Exornation conduces to eloquence and attention; to the understanding and remembrance of the things handled in a speech. The first part of this figure hath respect unto the precedent; the later part makes way for, or prepares the Reader unto the following matter. Latin and English Examples interwoven. This figure is made eight ways: viz. 1. From the equal. At haec erant jucundissima, nec minus voluptatis attulerunt illa: In English, But these things were most pleasant and delectable, nor shall those bring less pleasure. The matters which you have already heard, were wonderful, and those that you shall hear, are no less marvellous. 2. From the unequal. Sed haec utcumque ignoscenda, illud quis ferat? audistis gravissima, sed audietis graviora: In English, But these things howsoever to be forgiven, who can bear that? you have heard very grievous things, but ye shall hear more grievous. I have declared unto you many of the commendable faculties of his mind, yet I will tell you of many more, and far more excellent. 3. From the like. Haec perfida designavit, cujus generis sunt & illa, quae nuper Romae patrasse dicitur: In English thus, He hath evidently marked out these traitorous and disloyal acts; of which sort also are those which are reported to have been lately perpetrated at Rome. I have hitherto made mention of his noble enterprises in France, and now will I rehearse his worthy acts done in England. 4. From the contrary. Sed haec juv●nis peccavit, nunc Senis virtutes audietis: In English thus, But this young man hath offended, now ye shall hear the virtues and properties of an old man. As I have spoken of his sad adversity and misery, so will I now speak of his happy prosperity, which at length ensued, as the bright day doth the dark night. 5. From the differing. De moribus habes, nunc de doctrinâ reliquum est ut dicamus: In English thus, You have a relation touching manners, now it remains that we speak concerning doctrine. 6. As it were by anticipation or the prevention of an objection. Jam ad reliqua properabimus, si prius illud unum adjecerimus: In English thus, Now we will hasten unto that which is behind, if we shall first add in that one thing. By Anticipation more clearly thus; Peradventure you think me too long in the threatenings of the Law; I will now pass to the sweet promises of the Gospel. 7. By Reprehension. Quid his immoror? ad id, quod est hujus causa caput, festinet oratio: In English thus, Why stay I upon these things? I shall hasten my speech unto that which is the principal point of the matter in question. 8. From Consequents, or from things relating to something precedent. Habes quod in illum contulerim beneficiorum; nunc quam gratiam mihi retulerit audi: In English thus, You have heard what kindnesses I conferred on him; now what return he made me of those favours, attend ye. You have heard how he promised, and now I will tell you how he performed, etc. Scriptural Examples of Transition. 1 Cor. 12, 31. And I will yet show you a more excellent way. The first part looks to the precedent, but the latter makes way for the subsequent matter: Which is as much as if Paul had said, You have heard of the gifts of prophesying and interpretation; of the gifts of miracles, of healing, of diversity of tongues, etc. which are indeed eminent gifts, and such as I exhort you to desire and look out after. But the way of love (which this Transition makes way for, and which he comes to in the first verse of the next chapter) is a far more excellent way then all these. It is the custom likewise of the same Apostle, that passing over from one matter to another, he gives a certain entrance, or a little beginning whereby he doth as it were prepare the Reader to the following matter: as, 1 Cor. 15.1, 2. He admonishes the Corinthians to remember what they had learned; So 1 Cor. 11.17. having briefly reprehended them, he passes over unto another matter. PARECBASIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Digressio, Digression, excursion, or a going from a matter in hand to speak of another thing: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [parecbaino] digredior, to digress or go from the purpose. Digression is as it were a wandering from the purpose or intended matter. It is the handling of some matter going out from order, but yet upon sufficient ground, and for the advantage and illustration of the cause or matter we have in hand. Digression is a figure when something is added beside or beyond the purpose or intended matter, and goes out from the appointed discourse. Note that digression ought in some respect to be agreeable, and pertinent to those matters which we have in hand, and not to be strange or remote from the purpose: and that by the abuses of this Exornation, namely, by going forth abruptly, by tarrying too long abroad, and returning in unto the matter overthwartly, we shall in stead of adorning and garnishing our cause or speech, darken our main cause or principal matter, and deform the Oration. This Exornation is frequent in Scripture: as, Rom. 1. from 1. to 8. The Apostle Paul here digresses from his name, to the description of his calling in the first verse; then unto the definition of the Gospel in the 2. verse, by and by to the description of Christ in the 3. & 4. verses; then he again as it were slides unto his calling in the 5. verse; at length he prays for grace and peace for the Romans, unto whom his Epistle is directed, and so he doth, as it were, finish his course or compass: and these are occasioned by the words in the sentences or things spoken of. Col 1.3, 4. We give thanks to God [even the f●ther of our Lord Jesus Christ, always praying for you]: since we heard of your faith in Christ Jesus, and of your love toward all Saints. Where you see the Digression noted, than you have the apt return into the matter: Since we heard of, etc. Gen. 2.8. to 15. verse. And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made: [for out of the ground made the Lord God to grow every tree pleasant to the sight, etc. the Digression here, begins at the 9 and ends with the 14 verse] then in the 15. verse you have the return unto the matter in hand; in these words; Then the Lord God took the man and put him into the Garden of Eden, etc. See 1 Cor. 1.13. Ephes. 3.1. Gen. 38. the whole chapter. PARECHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, allusio, allusion, or a resembling of one thing to another: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [parecheo] sono assimilis sum, to resemble, or allude unto. Parechesis is a figure when we bring in something of another's to another intent than his own: or: When the allusion of words is to be searched after in another language or speech then in that wherein the Author wrote. Latin Examples. Quod Orator de caecitate, de ignorantia dico: vultus perpetua nocte coopertus, non concipit nefas, ad quod ducibus oculis pervenitur; tua (quo Nero senecae) in me merita, dum vita suppetit, aeterna erunt. De bonorum societate dicere licet, quod Ovid de Jovis sui habitaculo, lib. 1. Metam. Hic locus est, quem, si verbis audacia detur, Haud timeam magni dixisse palatia coeli. English Examples. I may say of flatterers, as Tacitus of Courtiers: They speak more readily with the Prince's fortune than himself. We may say of Providence, as Ovid of the Sun, It sees all things, and by it all things on earth are governed. I may say of an ill conscience, as Socrates of a wandering traveller, It is no wonder if it be out of temper, when it hath its self for its companion. Scriptural Examples of Parech●sis. Matth. 11.17. We have piped unto you, and ye have not danced, etc. John 10.1. He that entereth not in by the door into the sheepfold, but climbeth up another way, he is a thief and a robber. 1 Cor. 1.23. But we preach Christ crucified: unto the Jews, even a stumbling block, and unto the Grecians foolishness: but unto, etc. See Gen. 48.14 etc. John 1.5. GNOME, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sententia, a Sentence: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [gnoo] nosco, to know. A Sentence is some excellent profitable and remarkable saying: it is a pearl in a discourse. Gnome is a figure when we bring in a sentence or such a remarkable saying of another's to the same purpose with the Author, he being not named. Latin Examples. Fit ex malè agendo consuetudo, deinde natura. Ita vivendum est cum hominibus, tanquam Deus videat; sic loquendum cum deo, tanquam homines audiant. Civitatis anima sunt leges. English Examples. Where ever the Sun shines, Sentences. is a wise man's country. The rich man's bounty is the poor man's Exchequer. Error and Repentance are the companions of rashness. The covetous man wants as well that which he hath, as that which he hath not. Unlawful desires are punished after the effect of enjoying; but impossible desires are punished in the desire itself. Scriptural Examples of Gnome. Sentences are by Solomon in Prov. 1.2. called words of wisdom and understanding. Prov. 10.19. In the multitude of words there wanteth not sin: but he that refraineth his lips, is wise. Vers. 5. He that gathereth in Summer, is a wise son; but he that sleepeth in harvest, is a son that causeth shame. See Eccles. 12.11. and divers other places of the Scripture. PAREGMENON, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derivatum, deductum; a derivative, or derived from: this word is a particle of the preterpefect tense passive of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [parago] deduco, derivo, to derive or take from. A figure when words, whereof one is derived of another, are conjoined. Latin Examples. Is domum miser, cujus miseriam nobilitas locupletavit. Ingenioque faves ingeniose tuo. English Examples. Marvel not at that which is so little marvellous. A discreet discretion. Sometimes there is a double Paregmenon in one sentence; as, He wished rather to die a present death, then to live in the misery of life. The humble soul is established by humility. Scriptural Examples of Paregmenon. Dan. 2.21. He giveth wisdom unto the wise, etc. Rom. 9.32. For they stumbled at that stumbling stone. 1 Cor. 15.47. The first man was of the earth, earthy, the second is the Lord from heaven, heavenly. Prov. 11.15. He that hateth suretyship is sure. See 1 Cor. 1.19. Prov. 11.17, 25, etc. MIMESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imitatio, Imitation; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [mimeomai] imitor, to imitate or resemble. It is an Imitation or a using of the language of others, which is usual in the Scriptures; as. In Psal. 2, 3. David uses the language, of rebellious rulers: Let us break their bands, and cast away their cords from us. So in 1 Cor. 15.32. Paul uses the words of Epicures, What advantages it me, if the dead rise not? let us eat and drink, for to morrow we shall die. Thus the Prophet Isaiah speaks in the language of the profane rulers in Jerusalem who made a mock at God's Word and threats; Isa. 28.15. We have made a Covenant with death, and with hell are we at agreement, we have made lies our refuge, and under a falsehood have we hid ourselves. The like in Micah 3.11, etc. MYCTERISMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Subsannatio, irrisio, a disdainful gibe or scoff; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [mycterizo] subsanno, naso suspendo, to mock or scoff with bending of the brows, or with blowing the nose at one; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [aeiro] erigo, suspendo, to lift up, or hang up, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [mycter] nasus, the nose. It is a privy kind of mock or scoff, yet not so privy but that it may well be perceived. It is near to a Sarcasm, but that is more manifest, this more privy, that more easy; and this more hard: And sometimes is a figure, when in show of disdainful contempt of a person or thing we fling up our nose. Thus when a certain man that was bald, had spitefully railed against Diogenes, after a little pause Diogenes answered him thus: My friend, further I have done thee no harm, but this I must say to thee, I do much commend the hai●s that are fallen from thy head, for I suppose they were wise, in that they made haste to leave the company of so foolish a skull. To one that demanded of Demonax the Philosopher, if Philosophers did use to eat sweet Cakes: Demonax made this answer, Dost thou think (saith he) that Bees gather their honey for fools only? Luke 16.14. Thus the Pharisees derided Christ; they did not simply contemn him, but they showed their contempt of him by their gestures. ANAMNE●IS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Recordatio, Remembrance, or a calling to mind: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [anamnaomai] recordor, to remember or call to mind. Anamnesis is a figure whereby the speaker calling to mind matters past, whether of sorrow, joy, etc. doth make recital of them for his own advantage, or for the benefit of those that hear him: as, Psal. 137.1. By the Rivers, there we sat down; yea, we wept when we remembered Zion, etc. Luke 15.17. The Prodigal son, when he came to himself, said, How many hired servants of my father's house, have bread enough and to spare, and I perish with hunger? I will arise and go to my father, etc. Gen. 32.10. Thus Jacob in his return from Laban, in thankful remembrance of the goodness of God to him, breaks out; With my staff I passed over this Jordan, and now I am become two bands, etc. Psal. 77.5, 6. saith David, I have considered the days of old, the years of ancient times; I call to remembrance my song in the night, etc. See Prov. 5.12, etc. EXPEDITIO, expedition, or quick dispatch. Expedition is a figure when many parts or reasons of an argument being enumerated and touched, all are destroyed, save that only upon which the speaker intends to conclude, stand to, and rest upon. One of these courses must be taken; either you must distinctly observe and practise these rules, or deny that ever you received instructions, or allege want of capacity in yourself, or want of use of them in your life. That they are not necessary, you cannot say; for what more necessary in your life, then to write well? That you are uncapable, is a slander, and a contradiction to your own conscience and my experience, that hath seen such fair essays of your endeavours: And to say you had never any directions, were to give your two eyes the lie, and to make me believe, that I did never but dream your good. Therefore must your labour conspire with my inventions, and so much you unavoidably become skilful. Seeing that this land was mine, thou must needs show that either thou didst possess it, being void, or made it thine by use, or purchase, or else that it came to thee by Inheritance: Thou couldst not possess it void when I was in possession; also thou canst not make it thine by use nor custom. Thou hast no deed to evidence thy purchase of it; I being alive it could not descend upon thee by Inheritance: it follows then that thou wouldst put me from mine own land, before I be dead. DIATYPOSIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Descriptio, Informatio, Description, information of a thing: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [diatypoo] describo, informo, to describe, inform, etc. A figure when a thing is so described by more words, that it may seem to be set, as it were, before our eyes; or, When we have spoken of a thing in general, descend unto particulars. Latin Examples. Personabant omnia vocibus ebriorum, natabant pavimenta mero, madebant parietes, etc. vid. Ovid. in descript. pestis, lib. Metam. 7. v. 5.28. procellae, lib. 11. ver. 500 diluvii, lib. 1. v. 260. Virgil. in descrip. scuti Aeneae, lib. 8. Aeneid. v. 620. English Examples. If you desire that I make you a picture or lively description of the nature of Desire, I will tell you; It is a strange country, whereunto the Prodigal child sailed when he forsook his father's house to undertake a banishment: a country where corn is still in grass; vines in the bud; trees perpetually in blossom, and birds always in the shell; you neither see corn, fruit, nor any thing fully shaped, all is there only in expectation: A country where the Inhabitants are never without fevers, one is no sooner gone, but another comes into its place: here time looks on you afar off, and never comes near you, but shows you an enchanted lookingglass, wherein you see a thousand false colours, which amuse you. Here at best you have nothing to dinner but smoke and expectation. Scriptural Examples of Diatyposis. Psal. 7.13, 14. God judgeth the righteous; God is angry with the wicked every day; if he turn not, he will whet his sword: he hath bend his bow, he hath also prepared for him the instruments of death: he ordaineth his arrows against the persecutors. 2 Tim. 3, 1, 2, etc. This know also, that in the last days perilous times shall come: for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, etc. So if speaking of war, the bloodshed, enemies, clamours depopulations, etc. which happen by it, are laid open. See Revel. 21.10. Revel. 1.13. Isa. 1.7, 8, etc. This Exornation is of kin to Aetiologia. PROECTHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expositio quae praemittitur; an exposition which is sent afore: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [porectithemi] priori loco expono, to expound in the former place. It is as it were a prae-exposition or a preposition of a speech, wherein that which comes into controversy, or debate, is presented unto the eye. A figure usual in Scripture, when the speaker doth by his answer (containing a reason of what he, or some other hath said or done) defend himself or the other person, as unblameable in such speech or action. Thus Job being accused and rebuked of his friends, of impatiency, sin, folly, etc. Replies thus: Job 6.2, etc. O that my grief were throughly weighed, and my calamities laid together in the balance, for the arrows of the Almighty are within me, the poison whereof drinketh up my spirit, etc. Doth the wild Ass br●y when he hath grass? or loweth the Ox over his sodder? In this form of speech our Saviour many times defends his doings against the accusation of his adversaries: as, for healing the man with the withered hand on the Sabbath day. Mark 3.4. And he saith unto them, Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill? but they held their peace. The like in Matth. 12.11. What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. In like manner in Luke 6.1, 2, etc. Mark. 2.23 He defends his Disciples being accused for pulling the ears of corn on the Sabbath day, by alleging the example of David eating the Shewbread in his great hunger. Secondly, By showing his authority, as Lord of the Sabbath. And then by citing a saying of Host 6.6. I will have mercy and not sacrifice. And in Matth. 9.12, 13. He being accused for eating and drinking with publicans and sinners, answers; They that are whole need not a Physician, but they that are sick; I came not to call the righteous, but sinners to repentance. DIALOGISMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sermocinatio; a Dialogue or conference between two: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [dialogizomai] sermocino, to dispute or talk. Dialogismus is a figure or form of speech, whereby the speaker feigns a person to speak much or little, according to comeliness; much like unto Prosopopoeia; differing only in this; When the person feigned speaks all himself, than it is Prosopopoeia; but when the speaker answers now and then to the question, or objection, which the feigned person makes unto him, it is called Dialogismus. Or it is, When as one discussing a thing by himself, as it were talking with another, doth move the question, and make the answer: as, Host 12.7, 8, 9 Saith the Lord by the Prophet there concerning Ephraim; He is a Merchant, the balances of deceit are in his hands; he loveth to oppress: Then follows the fiction of Ephraim's speech; Yet, I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me, that were sin. Then you have the Lords answer to this objection. And I that am the Lord thy God from the land of Egypt, will yet make thee to dwell in Tabernacles, as in the days of the solemn feast, etc. Here note that care be taken that the speech be suitable to the person feigned, and that it be no otherwise then in probability the same person would use: as, here in this example; Ephraim's speech savours of pride, arrogancy, and self-justification, suitable to the condition this and other Scriptures prove him to be of; if this caution be not observed, this form of speech will seem vain and absurd. EMPHASIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, efficacia significandi, the virtue and efficacy of signifying one's mind: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [emphaino] repraesento, to represent: Or It is an earnest, vehement, or express signification of ones mind. Emphasis is a figure whereby a tacit virtue and efficacy of signification is given unto words; Or It is a form of speech which signifieth that which it doth not express; the signification whereof is understood either by the manner of pronunciation, or by the nature of the words themselves. English Examples. When the signification is to be understood by the pronunciation. Darest thou presume to praise him? (i. e.) Is ignorance fit to commend learning, or folly me●● to praise wisdom? Wilt thou believe a Scot? whereby is signified, not simply a man born in Scotland, but any other dissembler, after the nature and disposition of that Nation. Thy looks upon a sudden are become dismal, thy brow dull as Satur's issue, thy lips are hung with black, as if thy tongue were to pronounce some funeral. He talked with such vehemency of passion, as though his heart would climb up into his mouth to take his tongue's office. I could wish you were secretary of my thoughts, or that there were a crystal casement in my breast, through which you might espy the inward motions and palpitations of my heart, than you would certified of the sincerity of my heart in this affirmation. Scriptural Examples of Emphasis. Eccles. 10.20. Solomon there uses an excellent emphasis, where he gives us warning that we should not speak or think evil of the King, no not in our bedchamber; for saith he; A bird of the air shall carry the voice, and that which hath wings shall tell the matter. Job 17.14. I have said to corruption, Thou art my father: to the worm, Thou art my moher and my sister. Heb. 12.24. To the blood of sprinkling, that speaketh better things then that of Abel. Prov. 30.8, 9 Give me neither poverty nor riches; feed me with food convenient for me: lest I be full and deny thee, and say, Who is the Lord? or lest I be poor, etc. See Isa. 2.4.5. Micah 4.3. 1 King. 20.11. Mat. 12.35. SYLLOGISMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ratiocinatio, collectio quae ratiocinando fit; reasoning, a conclusion which is made by reasoning together in argument; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [syllogizomai] ratiocinatione colligo, to conclude by reasoning. A Rhetorical syllogism is also by the Grecians called Epichirema, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, argumentum, quo aliquid probari, illustrari, & argui potest: An argument whereby any thing may be proved, illustrated and reasoned. A Rhetorical Syllogism is a form of speech, whereby the speaker amplifieth a matter by conjecture, that is, by expressing some signs or circumstances of a matter; which circumstances are of three sorts, either going before it, annexed with, or following after it. 1. As to Circumstances going before the matter. 1 Kings 17.1. As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. Here by the great drought, Elisha signifies the great famine and dearth which should be brought by it. Gen. 7.4. Isa. 4.1. Mat. 10.30. & 24.20. 2. As to circumstances annexed with the matter. 1 Sam. 17.6, 7. The huge statute and great strength of Goliath is signified by the weight of his brigandine and spears head, and by the monstrous bigness of his spear staff, compared to a weaver's beam. See Act 24.26. Matth. 26.75. 1 Kings 12.10. Isai. 2.9. Luke 7.44. 3. As to circumstances following after the matter. 2 Sam. 18.33. There David's sorrowful bewailing of his son Absoloms' death is described: whereby may be collected how dearly he loved his son, notwithstanding his evil inclinations. See Isai. 49.20, etc. A Logical Syllogism is a perfect argument consisting of three parts, inferring a necessary conclusion; or whereby something is necessarily proved. The first part of a Syllogism is called, the Proposition or Major, whereby the consequent of the question, or the conclusion is at least disposed with the argument. The second, the Assumption or Minor; and this is affirmed from the proposition. The third, the conclusion, this embraceth the part of the question and concludes it. Examples of a Syllogism in Logic. Major, 1. Every virtue is honourable; Minor, 2. Patience is a virtue; Conclusion, 3. Therefore patience is honourable. Every just thing is profitable; Every honest thing is just; Every honest thing therefore is profitable. Every rationable creature is sensible; But every man is rationable creature; Therefore every man is sensible. ENTHYMEMA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animi conceptus conception of the mind; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [enthymeomai] animo concipio, to conceive in the mind. An Enthymem is a form of speech, which Quintilian interpreteth a Comment, for that it may well be called the whole action and sentence of the mind; and it is, as Cicero saith, when the sentence concluded consisteth of contraries. When any part of the Syllogism is wanting, it is said to be an Enthymem. It is an imperfect or an unprofitable Syllogism, where one proposition is reserved in the mind, and not declared: or it is a Syllogism of one Proposition, in which one argument or proposition being laid down, the conclusion is inferred. Enthymema est imperfectus Syllogismus; in qu● nimirum Major Minor ve desideratur. It is an imperfect Syllogism; that is to say, such a Syllogism, wherein the Major or Minor being wanting is looked for. Latin Examples. Pius fuit, fortis, sapiens. Deum quippe coluit, hostes contudit, fortunam utramque moderatè tulit, imo superavit. Quem alienum fidum invenies, si tuis hostis fueris? English Enthymems. Our Ancestors made war, not only that they might be free, but also that they might rule: but thou thinkest war may be left off, that we might be made bondslaves to serve. If great wealth brings cares, and poverty misery, than the mean between these two extremes is a great blessing. They which may do me good, will not; and they which are willing, cannot; therefore my distress remains. If intemperance be hurtful, temperance is profitable: And if intemperance be not hurtful; neither is temperance profitable. If fish bred in the salt water may want salting, than laws may need a law to mend them. DILEMMA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Argumentum cornutum, an horned argument, or a double argument: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [dis] twice, or double, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [lemma] Assumptio, the Assumption or Minor Proposition, but sometimes it signifies the Major Proposition also. Dilemma is an argument which convinceth every way, and consists of two propositions, which both ways conclude or convince one's adversary; wherein, whether of the two you grant, he will take hold of, or reprove you. If he be a good man, why speak you ill of him? if he be naught, why do you keep him company? Why should I sharply reprove him? if he be a good man, a friendly admonition is better; but if he be an evil man, reproof is odious and contemptible with him. If you deem me unworthy of an answer, it proceeds of contempt if your passion defers a reply; it argues a displeasure. Either covetousness, or poverty exposed him to this act; not covetousness, for the course of his life declares him no covetous man; nor poverty, for he hath large possessions. Scriptural Dilemmas. 1 Cor. 9.17. For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the Gospel is committed unto me. John 18.23. If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Mark 11.30, 31, etc. HYPOTHESIS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suppositio, a supposition or argument, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hypotithemai] suppono, to suppose; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [hypo] sub, beneath or under, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [thesis] positio, a position or sentence propounded. Hypothesis is an argument or matter whereon one may dispute; or it is a conditional proposition. By Rhetoricians it is in its peculiar signification said to be a finite question. Of Questions there are two kinds; The one is infinite or endless. The other finite or limited. The infinite question is by the Greeks called Thesis, which signifies also a general argument proposed. The finite question they call Hypothesis, which is as it were a conditional Proposition. Suppositions in Scripture are no Positions. When the speech is only Hypothetical, it concludes nothing; for a conditional proposition doth not simply affirm; and therefore conclusions gathered from it, as if it were affirmative, will not hold: as, Ezek. 18.24. If a righteous man turn away from his righteousness, etc. Hence would some conclude that a righteous man may finally fall from grace; but this is no other than a supposition, and so concludes not. Matth. 11.21. If the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. It follows not that there was some inclination in Tyre and Sidon to repentance. Luke 19.46. If these should hold their peace, the stones would immediately cry out. It will not hence follow that there was some inclination in the stones to speak or cry out. PARALOGISMUS, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falsa ratiocinatio, false reasoning or debating of a matter, or a decietful conclusion; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [paralogizomai] subdolâ supputatione fallo, vel falsâ argumentatione utens decipio, to deceive by supposition full of deceits and wiles; or to defraud by false reasoning. A Paralogism is a sophistical or deceitful conclusion: it is a manner of argument, which seems true when it is not. Examples. He that affirms William to be a living creature, saith true. He that affirms William to be a Jack-daw, affirms him to be a living creature: And therefore he that affirms William to be a Jack-daw saith true. All sin is evil. Every Christian doth sin: Therefore every Christian is evil. It may be answered that the assumption in this place doth not take the argument out of the proposition, but puts in another thing, and so it is no right frame of concluding, the assumption being not affirmed from the proposition. Sometimes all the parts of the Syllogism are denied; as, No Pope is a Devil. No man is a Devil: Therefore no man is a Pope. This may be answered, that it is not according to the Definition of a Negative Syllogism, which must have always one Affirmative. PATHOPOEIA, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pathopoiia] affectus expressio, expression of the affection of the mind; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [pathos] which signifies every more vehement affection, or an exceeding stirring up of the affections of the mind; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [poieo] qualitate afficior, to be affected with the quality of such ardent affections. Pathopoeia is a form of speech whereby the Speaker moves the mind of his hearers to some vehemency of affection, as of love, hatred, gladness, sorrow, etc. It is when the speaker himself (being inwardly moved with any of those deep and vehement affections) doth by evident demonstration, passionate pronunciation and suitable gestures make a lively expression thereof. Scriptural Examples. Isa. 49.15. Can a woman forget her sucking child? yea they may forget, yet will I not forget thee: Behold, I have graven thee upon the palms of my hands, etc. Jer. 31.20. Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. Jer. 9.1, 2. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh that I had in the wilderness a lodging place, etc. See Host 11.7, 8. 1 Cor 4.14, 15. 2 Cor. 2.4. Jer. 23.9, 10. FINIS. A Brief Explanation of the several Points used by the Learned in their writings, illustrated by particular and pertinent Examples upon each. FOrasmuch as the Points or Notes used by the Learned in distinguishing writing (though not precisely pertinent to Rhetoric) are not the least part of Orthography, or of the right manner of writing: the ignorance whereof is frequently not only an obstacle to the discerning of the elegancy in writing, but likewise to the perceiving of the writer's scope, drift and sense: It will therefore not be impertinent here to add a few lines in explanation thereof. The points used by the learned in their writings are 7, viz. 1. A Comma. 2. A Semi-Colon. 3. A Colon. 4. A Period. 5. A note of Exclamation or Admiration. 6. A note of Interrogation. 7. Parenthesis. Which are particularly and orderly illustrated and exemplified. 1 Comma, Subdistinctio, the point in the part of a sentence without perfect sense: A Comma or cutting short is a shutting up of the sense, the measure and order in syllables being not filled up, extending from two unto seven syllables, or thereabouts: or as others define; It is a note of convenient silence, or rather a place of pausing or taking breath, whereby the bound or limit of pronunciation or utterance (the sense remaining) is so respited, as that which follows aught forthwith to succeed; It is a short pause, and thus noted—, A Latin Example of a Comma. Ovid. Vtendum est aetate: cito pede praeterit aetas, Nec bona tam sequitur, quam bona prima fuit. English Examples. By this point or note all the parts of a sentence are distinguished: as, Embrace in your sweet consideration, I beseech you, the misery of my case, acknowledge yourself to be the cause, and think it reason for you to redress the effects. Thus she said, thus she ended, with so fair a Majesty of unconquered virtue, that captivity might seem to have authority over tyranny, etc. Love's companions be unquiet longings, fond comforts, faint discomforts, hopes, jealousies, carefulness, etc. 2. Semi-colon, Semi-media distinctio, a pause somewhat longer than a Comma, and thus noted—; A Latin Example. Cujus vita turpitudinis conscientia vacat; ejus nomen ab invidiosa, quantum in nobis est, malevolentia vindicetur. An English Example. Her witty persuasions had wise answers; her eloquence recompensed with sweetness; her threatenings repelled with disdain in Pamela, and patience in Philoclea, etc. 3. Colon, Media distinctio, a mean distinction between a Comma and a Period, is where there remains almost as much of the sentence to come, as is then past: Or, as others define it; It is a part of a Sentence which finishes the sense, shut up in measure and order of syllables, but being pulled away from a period it defers the hearers expectation, as not perfecting the sentence; and it goes forward from the twelfth to the eighteenth syllable, and sometimes to the twenty fourth: It is a longer stay then the former, thus noted—: A Latin Example of Colon. Quemadmodum Horologii umbram progressam sentim, us progredientem non cernimus: & fruticem aut herbam orevisse apparet, crescere autem nulli videtur: ita & ingeniorum profectus, quoniam minutis constat auctibus, ex intervallo sentitur. An English Examples If I speak nothing, I choke myself, and am in ●o way of relief: if simply, neglected: if confusedly, not understood: if by the bending together all my inward powers, they bring forth any lively expressing of that they truly feel, that is a token, forsooth, the thoughts are at too much leisure, etc. 4. Periodus plena ac perfecta distinctio, a period, a perfect or full point, or distinction; this is to be put at the end of a complete sentence. That period is the most excellent, which is performed with two Colons (and sometimes Commas) or four parts of a sentence, as that which suspends the mind, and satisfies the ears. A Period is thus noted—. Herein beware that the Period be not shorter than the ear expects, nor longer than the strength and breath of the Speaker or Reader may bear, and that it finish its course in a handsome and full comprehension. A Latin Example of a Period. Est enim haec non scripta, sed nata lex; quam non didicimus, accipimus, legimus; verum ex n●tura ipsa arripuimus, hausimus, expressimus: ad quam non docti, sed facti non instituti, sed imbuti sumus. English Examples. Lines cannot blush; so as modesty admits a freedom to my pen, which would be taxed immodesty being delivered by the tongue. That every one may understand, I seek not to talk any thing by silence, or to cloud any thing by words. 5. A note of Exclamation or Admiration, thus noted—! Latin Examples. Ingens, atrox, horridum, facinus! quale nec Antiquitas vidit, nec credunt posteri; omnium denique flagitiorum compendium in ferrei hujus seculi faeces reservatum! O miseras hominum mentes! O pectora caeca! Qualibus in tenebris vitae, & c! An English Example. O endless endeavours! O vain glorious ignorance! 6. A note of Interrogation marked thus—? Latin Examples. Et quae tanta fuit Romam tibi causa videndi? — Quid non mortalia pectora cogis Auri sacta fames? English Examples. How is my Sun, whose beams are shining bright, Become the cause of my dark ugly night? Or how do I captived in this dark plight, Bewail the case, and in the cause delight? 7. Parenthesis, which signifies interposition, is a sentence shut in with two half Moons (which set aside) the former discourse notwithstanding remains entire and sound: it is thus marked— (●) Latin Examples. Credo equidem (noc vana fides) genus esse deorum. — Princeps (quia bella minantur Hostes) militibus urbes praemunit & armis. An English Example. Tell me ingenuously (if there be any ingenuity in you) whether, etc. FINIS. A Catalogue of some Books printed for, and sold by George Eversden at the Maidenhead in Saint Paul's Churchyard. AN Exposition with practical Observations upon the IX first Chap. of the Proverbs, Grammatical, Rhetorical, Logical, and Theological; by Francis Taylor, B. D. Late Minister of Canterbury. in 4. An Exposition on the whole Book of the Canticles, by John Robotham late Minister of Dover, in 4. The Natural man's case Stated, or an exact map of the little world Man: In XVII Sermons by Christopher Love in 8. The Doctrine of Mortification, with the hearers Duty, by Christopher Love, in 8. A Treatise of Prayer and of divine Providence as relating to it, by Edward Gee Minister of the Gospel at Eccleston in Lancashire in 8. The 2. Edition corrected and amended. A comment on the First and Second Chapters of Ruth, by Thomas Full●r, Minister of Waltham Abbey in Essex, in 8. Mr. Culpepers' treatise of Aurum potabile being an universal remedy for all diseases, in 8 Zion and Parnassus, being divine Epigrams on several Texts of Scripture by J. H. Gent. in 8. The Life and Death of Sir Tho. More sometime Lord Chancellor of England. Enoch's walk; being the substance of sundry Sermons digested into a Tested into a Treatise by William Bell M.A. Pastor of the Church at Highton in Lancashire, in S. Usurpation defeated, and David restored, being an exact parallel between David and our most gracious Sovereign King Charles the II. In their dangerous dissettlement and wonderful Restauration, laid open in a Sermon on 2 Sam. 19.14. by Henry Newcom. A Sermon preached at the Collegiate Church at Manchester, on the Coronation day: by Richard Horri●k, Warden of the said College. The Sinners Hope, as his privilege and duty in his worst condition, stated, cleared, and improved by Henry Newcom M. A. and one of the Ministers of the Gospel at Manchester. Grace, the truth and growth and different degrees thereof, being the substance of 〈◊〉 Sermons preached by Christopher Love late Minister of Laurence Jury London, to which is added a Funeral Sermon being the last Sermon he ever preached. King James Apology for the Oath of Allegiance and Supremacy, against the two Breves of Pope Paulus Quintus and the Letter of Cardinal Bellarmine to G. Blackwell the Archpriest.