The art of rhetoric, with A discourse of the laws of England by Thomas Hobbes of Malmesbury.

THE ART OF Rhetorick Plainly set forth; with Pertinent EXAMPLES For the more easie understanding and Practice of the same.

By Tho. Hobbes, of Malmsbury.

LONDON. Printed, for W. Crook. 1681.

THE ART OF RHETORICK.

RHetorick is an Art of speaking finely.

It hath two parts.

1. Garnishing of speech, called Elocution.

2. Garnishing of the manner of utterance called Pronunciation.

Garnishing of speech is the first part of Rhetorick, whereby the speech it self is beautified and made fine.

It is either,

1. The fine manner of words, called a Trope, or,

2. The fine shape or frame of speech, called a Figure.

The fine manner of words is a garnishing of Speech, whereby one word is drawn from his first proper signification, to ano∣ther; as in this sentence: Sin lyeth at the door: where Sin is put for the punishment of sin adjoyned unto it: Lyeth at the door signifieth at hand; as that which lyeth at the Door, is ready to be brought in.

This changing of words was first found out by necessity, for the want of words; afterward confirmed by Delight, because such words are pleasant and gracious to the ear. Therefore this change of signification must be shamefac'd, and, as it were, mai∣denly, that it may seem rather to be led by the hand to another signification, to be dri∣ven by force unto the same: yet sometimes this fine manner of Speech swerveth from this perfection, and then it is,

Either

1. The abuse of this fine Speech, called Katachresis, or

2. The excess of this fineness, call'd Hyperbole.

Be not too just, nor too wicked: which speech, although it seem very hard, yet it doth not, without some fineness of Speech, utter thus much, That one seek not a righte∣ousness beyond the Law of God; and that when none can live without all sin, yet that they take heed that sin bear not Dominion over

them, As, My Tears are my Meat day and night. Those that hate me are mo in number, than the Hairs of my Head. Both which do utter by an express of Speech, a great sor∣row, and a great number of Enemies.

The abuse of Speech, is, when the change of Speech is hard, strange, and unwonted, as in the first example.

The excess of Speech is, when the change of signification is very high and lofty, as in the second Example, and Ps. 6. 7.

But the excellency, or fineness of Words, or Tropes, is most excellent, when divers are,

Shut up in one; or,

Continued in many.

An Example of the first sort is in the 2 Kings: I pray thee, let me have a double por∣tion of thy Spirit: where by Spirit, is meant the gift of the Spirit; and by thy Spirit, the gift of the Spirit like to thine.

The continuance of Tropes, called an Allegorie, 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. So in the 23 Psal. The care of God towards his Church, is set forth in the words proper to a Shepherd. So in the whole Book of Canticles, the sweet conference of Christ and his Church, is set down by the words proper to the Husband and the Wife. So old Age

is set down by this garnishing of Speech, Eccles. 12. 5, 6.

Hitherto of the properties of a fine man∣ner of words, called a Trope.

Now the divers sorts do follow.

They are those which note out,

1. No Comparison, and are with some Comparison; or,

2. No respect of Division, or some re∣spect.

The first is double:

1. The change of name, called a Me∣tonymie.

2. The mocking speech, called an Ironie.

The change of name, is where the name of a thing, is put for the name of a thing agreeing with it.

It is double,

1. When the cause is put for the thing caused, and contrariwise,

2. When the thing to which any thing is adjoyned, is put for the thing ad∣joyned; and contrariwise.

The change of name of the cause, is when,

Either the name of the Maker, or the name of the Matter, is put for the thing made.

Of the Maker, when the finder out, or the Author of the thing, or the instrument

whereby the thing is done, is put for the thing made. So Moses is put for his Wri∣tings: so Love is put for Liberality, or be∣stowing Benefits, the fruit of Love: so Faith the Cause, is put for Religious serving of God, the thing caused. Rom. 1. So the tongue, the instrument of speech, is put for the Speech it self. Rule thy Tongue, James 3.

Of the Matter: Thou art Dust, and to Dust shalt thou return; that is, one made of Dust.

Now on the other side, when the thing caused, or the effect is put for any of these causes. So the Gospel of God is called the Power of God to Salvation; That is, the in∣strument of the power of God. So Love is said to be bountiful; because it causeth one to be bountiful. S. Paul saith, The Bread that we break, is it not in the Communion of the Body and Blood of Christ? That is, an instrument of the Communion of the Body of Christ. So, the Body is said to be an earthly Tabernacle: That is, a Tabernacle made of Earth.

The change of Name, or Metonymie, where the Subject, or that which hath any thing adjoyned, is put for the thing adjoyn∣ed, or adjoynt. So the place is put for those, or that in the place: Set thine House in an order: That is, thy Houshold matters.

It shall be easier for Sodom and Gomorra: that is, the People in Sodom and Gomorra. So Moses Chair is put for the Doctrine, taught in Moses Chair. So, all Jericho and Jeru∣salem came out: That is, all the Men in Je∣richo and Jerusalem. So, before, Sin was put for the punishment of Sin: Let his Blood rest upon us and our Children: That is the punishment which shall follow his Death. So Christ said, This is my Body, That is, a sign or Sacrament of my Body. This Wine is the New Testament in my Blood; That is, a Sign or Seal of the New Testament in my Blood. So John saith, He saw the Spirit descending in the likeness of a Dove: That is, the sign of the Spirit.

On the other side, the Adjunct is put for the thing to which it is adjoyned. As Christ is called our hope. 1 Tti. That is, on whom our hope did depend: So, we are justified by Faith, That is, by Christ, applyed by Faith: So, Love is the fulfilling of the Law, That is, those things to which it is adjoyn∣ed. Hope for the things hoped for, Rom. 8. 28. So in the Epist. to the Eph. The dayes are evil: That is, the Manner, Conversati∣on, and Deeds of Men in the dayes.

Hitherto of the Metonymie, or change of name.

Now followeth the Mocking speech, or Ironie.

CHAP. II.

THe mocking Trope is, when one con∣trary is signified by another, as God said, Man is like to one of us. So Christ saith, sleep on; and yet by and by, Arise, let us go: so Paul saith, you are Wise, and I am a Fool.

This Trope is perceived, either by the contrariety of the Matter, or the Manner of utterance, or both: so Elias said to the Pro∣phets of Baal, Cry a loud, &c. So the Jews said unto Christ; Hail, King of the Jews.

Hitherto appertaineth the passing by a thing, which yet with a certain elegan∣cy noteth it: so Philemon, 19. That I say not, thou owest thy self unto me.

Hitherto of the fineness of words which respect no division.

Now followeth that which respecteth division, called Synechdoche.

A Synechdoche is when the name of the whole is given to the part; or the name of the part to the whole.

And it is double;

1. When the whole is put for the Mem∣ber, and contrarily.

2. When the General, or whole kind is put for the Special, or contrarily.

So S. John, Not only for our Sins, but for the Sins of the whole World. So Righteous∣ness, a Member of Goodness, is put for all goodness: so Unrighteousness, is put for all manner of Sins.

Examples of the second sort, as these: So Israel is put for those of Juda sometimes: So Nations for the Heathen: A Minister of Christ, for an Apostle of Christ, Rom. 1. A Minister put for a distributer, Rom. 12.

On the other side, one sort or special is put for the whole sort, or general, in the Examples following. In the Lords Prayer, Bread, one help of life, is put for all helps: This day, one time, for all times: so Solo∣mon saith. The thing of the day in his day; That is, the thing of the time, in his time.

So sometimes less is spoken, and yet more is understood; which is called Diminution, or Meiosis: As James saith, to him that know∣eth how to do well, and doth not, it is Sin: That is, a great sin. So our Saviour Christ saith, If they had not known, they had had no Sin: That is, no such great Sin as they have now. Likewise the denial by Compari∣son: so Solomon saith, Receive my Words, and not Silver: That is, my words rather than Silver: so Paul saith, I was sent to Preach, and not to Baptise: That is, not so much to Baptise, as to Preach.

Hitherto of the fineness of Words, which note out no Comparison. Now followeth the fineness of words which noteth out Comparison, called a Metaphor.

CHAP. III.

A Metaphor is when the like is signified by the like: as 1 Cor. The Apostle saith, Doctrine must be tryed by Fire; That is, the evidence of the Word, Spirit, trying Doctrine, as Fire doth Metals. So Christ is said to Baptize with Fire: where Fire is put for the power of the Holy Ghost, pur∣ging as Fire: so Christ saith, None shall en∣ter into the Kingdom of God, but he that is Born of the Holy Ghost and Water: so Paul calleth himself the Father of the Corinths, who said, That he begat them in Christ: so he calleth Timothy and Titus his Natural Sons in the Faith.

Hitherto of a Trope, or Garnishing of Speech in one word, where the Meta∣phor is most usual; then the change of Name; then the Synechdoche; and last of all, the Ironie. Now followeth the fine Frame or shape of speech; called a Figure.

A Figure is a Garnishing of Speech; wherein the course of the same is changed

from the more simple and plain manner of speaking, unto that which is more full of Excellency and Grace. For as in the fine∣ness of Words, or a Trope, Words are con∣sidered asunder by themselves: so in the fine shape or frame of Speech or a Figure, the apt and pleasant joyning together of many Words is noted.

The Garnishing of the Shape of Speech or a Figure, is Garnishing of Speech in Words, or in a Sentence.

The Garnishing of Speech in Words, cal∣led Figura dictionis, is wherein the Speech is Garnished by the pleasant and sweet sound of Words joyned together.

This is either,

1. In the measure of sounds; or

2. In the repetition of sounds.

The measure of sounds is belonging ei∣ther to,

1. Poets, with us called Rhymers; or,

2. Orators, with us called Eloquent Plea∣ders.

The first is the measure of sounds by certain and continual spaces: And it is ei∣ther,

1. Rhyme; or,

2. Verse.

Rhyme is the first sort, containing a cer∣tain measure of Syllables ending alike, and these in the Mother Tongues are most

fit for Psalms, Songs, or Sonnets.

Verses are the second sort, containing certain Feet fitly placed.

A Foot is a measure framed by the length and shortness of Syllables: For the several sorts whereof, as also of the verses of them, because we have no worthy examples in our English Tongue, we judge the large han∣dling of them should be more curious than necessary.

The measure of sounds belonging to O∣rators is that which, as it is not uncertain, so it differeth altogether from rhime and verse, and is very changeable with it self. Therefore in that eloquent Speech you must altogether leave rhime and verse, unless you alledge it for Authority and Pleasure.

In the Beginning of the Sentence little care is to be had, in the middle least of all, and in the end chiefest regard is to be had, because the fall of the Sentence is most marked, and therefore lest it fall out to be harsh and unpleasant both to the mind and ear, there must be most variety and change.

Now this change must not be above six Syllables from the end, and that must be set down in feet of two Syllables.

And thus much of garnishing of speech by the measure of sounds, rather to give some taste of the same to the Readers, than to draw any to the curious and unnecessary practise of it.

Now followeth the repeating of sounds.

CHAP. IV.

REpetition of sounds is either of the Like, or the Vnlike sound.

Of the Like, is either continued to the end of, or broken off from the same, or a di∣verse sentence.

Continued to the end of the same sentence is, when the same sound is repeated with∣out any thing coming between, except a Parenthesis; that is, something put in, with∣out the which, notwithstanding the sen∣tence is full. And it is a joyning of the same sound, as Rom. 1. As Vnrighteousness, Fornication, Wickedness. And in the prayer of Christ, My God, my God. From Men by thine hand, O Lord, from Men, &c. Psal. 17.

Continued in a diverse Sentence is, ei∣ther a Redoubling, called Anadyplosis; or a pleasant climing, called Clymax.

Redoubling is when the same sound is re∣peated in the end of the former Sentence, and the beginning of the Sentence follow∣ing. As, Psal. 9. 8. The Lord also will be a refuge to the poor, a refuge, I say, in due time. Psal. 81. 14. For this God is our God. But more plain in Psal. 8. As we have heard, so have we seen in the City of our God. God will establish it for ever.

A pleasant climing is a redoubling conti∣nued by divers degrees or steps of the same sounds: As Rom. 8. 17. If we be Children, we be Heirs, even Heirs of God, annexed with Christ. 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. Also Rom. 9. 14. 15.

And hitherto of the same sound continu∣ed to the end.

Now followeth the same sound broken off.

CHAP. V.

THE same sound broken off is a repeti∣tion of the same in the Beginning; or In the end.

In the Beginning it is called Anaphora, a bringing of the same again; As Rom. 8. 38.

Nor death, nor life, nor Angels, &c. nor any other creature shall be able to separate us &c. So likewise Ephes. 4. 11. Some to be Apostles, some Preachers, &c. So Gal. Nor Jew, nor Gentile, &c. So likewise Hebr. 11. 1. 2.

Repetition of the same sound in the end is called Epistrophe, a turning to the same sound in the end. So Ezech. Behold greater Abominations than these. Lament. 3. 41. Let

us lift up our hearts with our hands unto God in the Heavens; we have sinned, and have rebelled therefore thou hast not spared.

When both of these are joyned together, it is called a coupling or Symplote. As, 2 Cor. 6. 4. to the 11. But in all things we approve our selves, as the Ministers of God, in much patience, in afflictions, &c. See also 2 Cor. 22. 23.

Hitherto of the repetitions in the same place.

Now of those that do interchange their place.

They are either Epanalepsis, which signi∣fieth to take back; or Epanados which sig∣nifieth a turning to the same tune.

The first is when the same sound is repea∣ted in the beginning and the ending, as My Son Absolom, my Son, 2 Sam. 19. 1.

Epanados is when the same sound is re∣peated in the beginning and the middle, in the middle and the end, Ezech. 35. 6. I will prepare thee unto Blood, and Blood shall pursue thee: except thou hate Blood, even Blood shall pursue thee. And 2 Thes. 2. So that he that doth sit as God, in the Temple of God, sheweth himself that he is God.

Hitherto of the repetition of those sounds which are like.

Now of those that are unlike.

CHAP. VI.

UNlike A small changing of the name, as Paronomasia. A small changing of the end or case, as Polypto••on.

A small change of name is, when a word by the change of one letter or Syllable, the signification also is changed, As, Patience, Experience. Rom. 5. 4. 19. We walk after the flesh, not War in the flesh. So by honour and dishonour, as unknown and yet known.

A small changing of the end or case, is when words of the same beginning rebound by divers ends: Christ being raised from the dead, dyeth no more, death hath no more Pow∣er over him. He that doth righteousness is righteous. If ye know that he is Righteous, know ye that he that doth righteously, is born of him. And of both these there are many in the Scripture, but the Translations can∣not reach them.

Hitherto of the Garnishing of the shape of speech in words.

Now followeth the Garnishing of the shape of speech in a sentence.

CHAP. VII.

GArnishing of the frame of speech in a sentence, is a Garnishing of the shape of speech, or a figure; which for the for∣cible moving of affections, doth after a sort beautifie the sense and very meaning of a sentence. Because it hath in it a certain manly Majesty, which far surpasseth the soft delicacy or dainties of the former figures.

It is either the Garnishing of speech Alone; or with others.

The Garnishing of speech alone, is when as the sentence is Garnished without speech had to other. And it is either in re∣gard of the Matter; or of the Person.

In regard of the Matter, it is either

1. A crying out, called Exclamation; or

2. A pulling or calling back of himself, called Revocation.

A crying out or Exclamation is the first, which is set forth by a word of calling out: Sometimes of wonder, As, Rom. 8. O the depth of the Judgments of God! Psal. 8. O Lord, how excellent is thy Name!

Sometimes of pity; also these words, Be∣hold, Alas, Oh, be signs of this figure: As, O Jerusalem, Jerusalem, which stonest the Prophets. Sometimes of desperation; As,

My Sin is greater than can be forgiven. Be∣hold, thou drivest me out, &c. Sometimes of wishing: As, O Lord of Hosts, how amiable are thy Tabernacles? Sometimes of disdain∣ing: As, Rom. 7. in the end, O miserable wretch that I am, who shall deliver me from this Body of Sin? Sometimes of mocking: as they which said to our Saviour Christ, Ah, thou that, &c.

Sometimes of cursing and detestation, as in David, Let their Table be made a Snare, and bow down their Back always.

Also when this Figure is used in the end of a Sentence, it is called a shooting out of the Voice, or Epiphonema; as when the sins of Jezabel were spoken against, this is added at the end, Seemed it a little to her to do thus and thus.

So after the high setting forth of the Name of God, David shutteth up his praise with this: Blessed be his glorious Name, and let all the Earth be filled with his Glory. Some∣times here is used a certain liberty of speech, wherein is a kind of secret crying out: As Peter, Act. 3. saith: Ye Men of Israel, hear these words. And Paul, 1 Cor. 11. Would to God you could suffer a little my foolishness, and indeed ye suffer me.

Thus much of crying out.

Now followeth the Figure of calling back, or Revocation.

Revocation is when any thing is called back, and it is as it were a cooling and quenching of the heat of the exclamation that went before.

And this is either a Correction of ones self, called Epanorthrosis; a holding of ones peace, called Aposiopesis.

Epanorthrosis is correction, when some∣thing is called back that went before: as Paul correcteth his doubtfulness of Agrip∣pa's belief, when he saith, Believest thou King Agrippa, I know thou believest. So, 1 Cor. 15. I laboured more abundantly than they all, yet not I, &c.

A keeping of silence or Aposiopesis is, when the course of the sentence bygon is so stay∣ed, as thereby some part of the sentence not being uttered, may be understood. So our Saviour Christ saith, My Soul is heavy: what shall I say? John 12. 27.

Thus much of a Figure Garnishing the speech alone in regard of the matter.

Now followeth the Garnishing of the speech alone in regard of the person.

CHAP. VIII.

GArnishing of the speech alone in re∣gard of the person is double.

Either in turning to the person, called Apostrophe, or feigning of the person, called, Prosopopoeia.

Apostrophe or turning to the person, is when the speech is turned to another per∣son, than the speech appointed did intend or require. And this Apostrophe or turn∣ing is diversly seen, according to the diver∣sity of persons. Sometimes it turneth to a Mans person; As David in the 6 Psalm, where having gathered arguments of his safety, turneth hastily to the wicked, say∣ing, Away from me, all ye workers of iniqui∣ty, for the Lord hath heard the Voice of my petition.

Sometimes from a Man to God, as Ps. 3. David being dismayed with the number of his Enemies, turneth himself to God, say∣ing: But thou art my Buckler, &c.

Sometimes to unreasonable Creatures without sense. Esai. 1. & Esai. 20. 1.

Prosopopoeia or a feigning of the person, is whereby we do feign another person speak∣ing in our speech; and it is double; Imper∣fect, and Perfect.

Imperfect is when the speech of another person is set down lightly and indirectly, As in the Psal. 10. David, bringeth in the wicked, Who say unto my Soul, Fly as the Bird unto yonder hill.

A perfect Prosopopoeia is when the whole feigning of the person is set down in our speech, with a fit entring into the same, and a leaving it off. So Wisd. Pro. 8. Where the entrance is in the first Verses, her speech in the rest of the Chapter.

Hitherto of the figures of sentences con∣cerning one speaking alone.

Now follow the other, which concern the speeches of two.

CHAP. IX.

THey which concern the speeches of two, are either in Asking; or in Answering.

That of Asking, is either in Deliberation; or, in preventing an Objection.

Deliberation is when we do ever now and then ask, as it were, reasons of our consul∣tation, whereby the mind of the hearers wavering in doubt, doth set down some great thing.

This deliberation is either in Doubting; or in Communication.

A Doubting is a deliberating with our selves, as Paul. 1. Phil. 22. doubting whe∣ther it were better to dye than to live, he Garnisheth his speech on this manner: For I am greatly in doubt on both sides, desiring to be loosed, and to be with Christ, which is best of all: nevertheless, to abide in the Flesh is more needful for you.

Communication is a deliberation with others. Gal. 3. 1, 2. O foolish Galatians, who hath bewitched you, &c.

And hitherto of the Figure of speech be∣tween two, called Deliberation.

Now followeth the Figure of speech between two, called the preventing of an Objection, or occupation.

Occupation is when we do bring an ob∣jection, and yield an answer unto it: There∣fore this speech between two in the first part, is called the Setting down of the Ob∣jection or Occupation. In the latter part, an Answering of the Objection, or the Sub∣jection: as Rom. 6. What shall we say then? Shall we continue still in sin that grace may a∣bound? In which words is set down the Ob∣jection: the Answering in these words, God forbid. And here this must be marked, that the Objection is many times wanting, which must be wisely supplyed by considering the occasion and answer of it: As, 1 Tim. 5. They will Marry, having condemnation. Now

lest any might say, what, for Marrying? He answereth: No, For denying their first Faith.

Hitherto of the Figures of Asking.

Now followeth the Figures of Answer∣ing.

They are either in Suffering of a deed, called Permission; or, Granting of an argu∣ment, called Concession.

Suffering of a deed or permission is, when mockingly we give liberty to any deed; being never so filthy, as Rev. Let him that is filthy be filthy still. And 1 Cor. 14. If a∣ny be ignorant, let him be ignorant.

Concession or granting of an argument is, when an argument is mockingly yielded un∣to, as, Eccle. 11. Rejoyce, O young Man in thy youth, and let thy heart chear thee, &c.