The mysterie of rhetorique unveil'd 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, &c. / by John Smith.

THE MYSTERIE OF RHETORIQUE UNVAILED.

RHetorica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rhetorique, or the Art of eloquent and delightful spea∣king; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [rheo] lo∣quor, to speak, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [techni∣nôs] artificialiter, artificially.

Rhetorique is a faculty by which we under∣stand what will serve our turn concerning any subject to win belief in the hearer: hereby like∣wise 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 Rhetorique, whereby the speech it self 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 Fi∣gure.

The fine manner of words, in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [tropos] verborum imitatio, in English, a change of words, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [trepo] muto, to change.

A Trope,* 1.1 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 politick dissembler.

In a Trope there are two things to be consi∣dered:

• 1. The Species.
• 2. The Affections.

The Species of Tropes are four, viz.

1. A Metonymie,* 1.2 which is when one meet or convenient reason or argument is put for ano∣ther. as, the Efficient for the Effect, the Subject for the Adjunct, &c.

2. An Irony,* 1.3 which is when one contrary is put for another: as, Oh holy Gentiles, for un∣godly.

3. A Metaphor,* 1.4 is a Trope which notes out comparison, and is when one like is put for ano∣ther like unto it: as, the tempest of war, &c.

4. A Synecdoche,* 1.5 which is when words more comprehensive are put for words lesse compre∣hensive, and contrarily.

Secondly, The affections of Tropes; which are such qualities as may put ornament upon a∣ny

of the forementioned Tropes.

The affections are five, viz.

1. Catachresis,* 1.6 which is when the Trope is a∣bused, or the words too far wrested from their native signification: as, Hos. 4.8. They eat up the sins of my people.

2. Hyperbole,* 1.7 which is when the Trope is ex∣ceedingly enlarged: as, Luk. 10.15. Thou that art lifted up to heaven.

3. Metalepsis,* 1.8 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,* 1.9 which is when a word is put down with a sign of negation, yet as much is signi∣fied, 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,* 1.10 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, &c.

Note likewise, That Antonomasia, Onomato∣poeia, Antiphrasis, Charientismus, Astismus, Sar∣casmus, Paroemia, Aenigma, &c. are (though not so properly) called Tropes.

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

A Figure in the Greek,* 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [schema] (a∣mong other things) signifies principally habi∣tum, vestitum, & ornatum corporis; in English, the apparel and ornament of the body; which by a Metaphor is transferred to signifie the habit and ornament of words or speech: it is derived from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [schematizo]

effingo, assimulo, to represent, fashion, or feign.

A Figure is an Ornament of elocution, which adornes our speech, or a garnishing of speech when words are used for elegancy in their na∣tive signification: as,

Latet omnes hora, ut expectetur omnis hora.

If error delight us, if error seduce us, error will ruine us.

And as in a Trope, or the finenesse of words, words are considered asunder by themselves; so in a Figure, the apt and pleasant joyning toge∣ther of many words is noted: and as of words, some are proper, others changed from their pro∣per 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 it self propounds an Allegorical signification: as, when 1 Pet. 3.20, 21. Peter by the Arke of Noah, signifies Baptism: And Paul in Heb. 11s 29. by the Red Sea, signi∣fies Baptism: And in Joh. 3.14 Christ his Crosse by the Serpent.

2. When a mans capacity or understanding in∣duces or leads into a figure, and by an apt limi∣litude agrees with some other clear sense or sig∣nification 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,* 1.12 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 minde is inslaved to vanity, vanity will sowre 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 plea∣sant number of sounds or words in a sentence.

The Figure Metaplasmus, Transformation, and all its kindes (being largely described here∣after) are figures in Dimension: of this there are four kindes, viz.

In striking out, two, viz.* 1.13

• Synaloepha, a mingling of vowels.
• Ecthlipsis, a striking out of vowels.

In adding to and taking from, six Figures,* 1.14 viz.

• Prosthesis, apposition.
• Aphaeresis, a taking away.
• Epenthesis, interposition.
• Syncope, contraction.
• Paragoge, production.
• Apocope, a cutting off.

In dividing and shortning two, viz.* 1.15

• Diae••esis, division.
• ...

• Synerisis, a shortning.

* 1.16In changing there are five Figures, viz.

• Tmesis, section, or a dividing.
• Metathesis: transposition.
• Antithesis, opposition.
• Diastole, extension, or stretching forth.
• Systole, correption or shortning.

* 1.17Secondly, A Figure of a word in repetition of sounds of words in a sentence:

If in the same word, it is Epizenxis.

If in diverse, it is Anadiplosis.

If in the beginnings of sentences, Anaphora.

If in the endings it is Epistrophe.

If in beginnings and endings, Symploce.

If in the begining and end of a sentence, Epa∣nalepsis.

If repeated backward, Epanados.

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 fi∣gure, which for the forcible moving of affecti∣ons, doth after a sort beautifie the sense and ve∣ry meaning if a sentence: because it carries with it a certain manly majesty, which far sur∣passes the soft delicacy of the former Figures, they being as it were effeminate and musical, these virile and majestical. It is when the or∣nament 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!* 1.18 I have nourished and brought up children, and they have rebelled against me.

The Figures of a Sentence are called patheti∣cal, 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 ether in thought and musing, by the Greeks called in Logismo, or in questioning and answering, called in Dialogis∣mo.

Figures of a sentence in Logismo, are Apostro∣phe and Prosopoeopia. Logismus, is when a sentence is made or fashioned without conference.

Those are figures in Dialogismo, or in questio∣ning

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 vertues of speech and style, as Barbarisms and Solecisms are the vices.

There is no other Trope more frequent, ex∣cellent, and beautiful, than a Methapor, because that which is the light and star of speech, and tends to richnesse, majesty, perspicuity and pleasantnesse, is a similitude brief and contract∣ed into one word.

I shall therefore (according to the learned Farnaby) begin with a Methapor.

MEtaphora, gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Translatio, tran∣slation, or a removing over; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [metapherò] transfero, to tran∣slate.

* 1.19It 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 spe∣cies t•• another:

O•• the friendly borrowing of a word to ex∣presse a thing with more light and better note, though not so directly and properly as the natu∣ral name of the things meant would signifie.

It is a Trope when we expresse our selves 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 r••pent; where the property of man is transla∣ted 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 vo∣cem.* 1.20

Laeta seges, Gemmant vites. Duo fulmina belli. Iugenii flumen. Mens ferrea. Classis habenas. Princeps caput Reipublicae. Virgilius Poetarum sol. Invidiae flamma. Fulmen orationis. Flos nobilitatis. Expolire orationem. Amicitiam dissuere. Si sic lo∣qui 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 fetcht, 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-finger'd Aurora; as appears by the first English Example, where 'tis thought unfit to stoop to any Metaphor lower then the Heaven.

English Examples of a Metaphor.

The skie of your vertue overcast with sor∣row.

You are the most excellent star that shines in the bright Element of beauty.

The wounds of grief.—flowers of Ora∣tory.

Drops of dew are pearls.

Flowers in medows are stars.

The murmuring of the waters is musick.

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 wisdome of Solomon; here saw, Metaphoricical∣ly 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 see∣ing, nor the ear filled with hearing: we are in this place by the eye and ear to understand the desire of the minde kindled by those senses.

Thus in Scripture Christ is called a Vine, a Rock, a Lamb, a Lion, &c. And man, a shadow, a flower, grasse, a wolfe, a bear, a dog, &c.

Thus we read of Metaphors from leaven, salt, trees, seed, &c.

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 wayes of Sion lament or mourn, &c. So,

Mat. 3.11. Christ is said to baptize with fire, whereby we may understand, that fire is there put for the power of the holy Ghost which pu∣rifies and refines as fire.

Psal. 82.6. I have said, ye are Gods, &c. 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 shewing mercy.

MEtonymia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transnominatio, a change of names, or the putting of one name for another; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [me∣tonomazo] transnomino, to change one name for another: or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in composition signifies change, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [onoma] Aeolice pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [onoma] nomen, a name.

A Metonymie is a Trope, or a form of speech whereby the orator or speaker puts one thing for another, which by nature are nigh knit toge∣ther.

This change of name is used principally four waies.

• 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.

* 1.21At{que} Metonymia imponit nova nomina re∣bus:

1. Efficientis, ut Inventoris; Marte. Lyaeo. Au∣toris: Legitur Juvenalis. Livius ingens. Materiae: Pinus, ferrum, aeris acervus, arundo. Aut instrumenti: Gladius, lingua, arma manus{que}

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 A∣maryllis.

4. Adjuncti: ^k Fasces. ^l Scelus. ^m aetas nul∣la. ⁿ Libelli.

1, A Metonymie of the Cause, is either when the cause is put for the effect, which is called a Metonymie of the efficient,* 1.22 or when the name of the matter is put for the thing made of the same called a Metonymie of the matter.

1. A Metonymie 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, Marte, pro praelio; Mars be∣ing the feigned inventor of war.—Lyaeo, pro vino; Lyaeus being one of the names of Bac∣chus, who was the feigned inventor of making wine; where also the names of Juvenal and fa∣mous 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 Metonymie of the Efficient.

Vulcan for fire. Neptune for the sea. Bacchus for wine. Venus so love. Mars for war. Mercu∣rie for eloquence.

So Love is usually put for Liberality, the fruit and effect of love.

My blade is right Sebastian, for of Sebastians making.

He learn'd his Arguments of Aristotle, and his eloquence of Tully; (i. e) out of Aristotles and Tullies works.

Scriptural Examples.

Ezek. 7.15. The sword is without, and the pestilence and the famine within, &c. 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 punish∣ment, 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 Lev. 20, 20. Psal. 128. 2 Luk. 24.27. Joh. 5.45, 46, &c.

A Metonymie of the Matter,* 1.23 is when the name of the matter, is put for the thing made of the same: as,

Pinus pro navi, a Pine-tree being much used where it growes, for building of ships.

Ferrum pro gladio, a sword being made part∣ly of iron.

Aes pro nummo, brasse and silver being the ma∣terials, whereof money is commonly made.

Ferro facibusq. invasit Italiam.

Sylva, pro domibus.

English Examples of a Metonymie of the Matter.

I want silver; where by silver, mony is to be understood.

Thus Seed is put for children, and Earth for man.

They eat the finest wheat, and drink the swee∣test 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 for∣med out of the Dust.

Gen. 4.25. For God hath appointed me a∣nother seed in stead of Abel, (i. e.) another childe.

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,* 1.24

• ...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, sig∣nifies a kingdome.

The sword (being the instrument of slaugh∣ter) 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 ballance; here Ballance (the instrument of e∣quity) is put for equity it self.

See Exod. 5.3. 1 Sam. 22.17. 1 Cor. 16.21, &c.

2. A Metonymie of the Effect,* 1.25 is when the effect or thing caused, is put for its cause: As,

Clades Lybiae, pro Cladis effectoribus, qui cla∣dem Lybiae intulerunt. Mors ••••igida pallet, (i. e.) pallidos reddit.

Victoria natura insolens & superba est, (i. e.) in∣solentes & superbos redait.

English Examples.

Hereby we say, death is pale, 'fear sad, a••∣ger hastie, wine bold; by which is signi••••ed, that death makes pale, &c.

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 cause••h 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 Metonymie of the subject,* 1.26 is when the sub∣ject, or that to which any thing belongs is put for the Adjunct, or that which belongs there∣unto:

And it is made these nine waies, 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 eis contento, Crumena, pro nummis. Animosum pectus, pro corde.

English Examples.

The Cup, for the wine contained in it.

The Purse, for the money therein, &c.

Scriptural Examples.

Mat. 26.27. Luk. 22.20. By the Cup is sig∣nified the wine contained therein. See Jer. 49.12, &c.

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 Citi∣zens, &c.

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, &c. by Jerusalem is meant the Rulers and people of that city.

Deut. 4.26. I call heaven and earth to re∣cord; here by heaven and earth, Moses under∣derstands 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 gathe∣red 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 pro∣perly done in the place: as,

^d Restrum, pro sermone. Academia, aut Scho∣lae, pro doctrina. Sylve, pro venandi studio.

English Examples.

The Hall is done, (i. e.) the Action of that court of judicature.

Thus an Academy or School is put for lear∣ning.

Scriptural Examples.

Psal. 68.29. Because of thy Temple at Je∣rusalem; here by Temple is understood the ho∣ly excercises 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 patrimoni∣um devoratur.

Apud me (i. e.) domi meae.

English Examples.

Hereby, lands, houses, and ships, are often called by the owners names.

Thus, With me, is usually to be understood at my house.

So we say of some Guardians, They have de∣voured the Orphans, intimating the orphans patrimony.

Scriptural Examples.

Joel 3.20. Judah shall be inhabited for e∣ver; here Judah the son of Jacob, is put for the land of Jewry, which was promised to his po∣sterity, 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 qua∣lity inherent to the same: as,

^f Cor; os. Cor pro prudentiâ quae sedem habet in corde, (unde prudentes Cordati dicuntur;) os, pro pud••••e; qui se ore, (i. e.) vul••u prodit. Aut ali∣quando cor fortitudinem significat:

Non tibi plus cordis, sed minus oris inest.

English Examples.

Thus the heart is put for wisdome, because wisdome 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 deceitfull, &c. 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 foolishnesse. 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 Attorny Ge∣neral, intimating against his Client, whom he represents.

8. When the time it self is put for the things usually done in time: as,

^h Nox, pro somno. Aestas, pro messe.

English Examples.

The night is frequently put for sleep, and sum∣mer for Harvest.

The dayes thought is the nights dream.

The mornings view corrects the evenings work.

In the two last examples, the day and the night, the morning and evening, do signifie the actions and accidents in them.

Scriptural Examples.

Job 32.7. I said, dayes should speak, and multitude of years should teach wisdome, (i.e.) the aged, who have seen many dayes.

1 Chro. 12.32. And of the children of Issa∣char, which were men that had understanding of the times.

1 Cor. 4.3. Mans day, for mans Judgement. See Esth. 1.13. Joh. 12.27.

Or contrarywise, when the things which are done in time, are put for the time it self, as,

Messis, pro aestate. Calor, pro aestate. Frigus, pro hyeme.

Ante focum si frigus erit; si Messis in umbrâ.

English Examples.

By this Metonymie, 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 &c.

Scriptural Examples.

Thus in Gen. 17.10. Circumcision is called the Covenant, when 'twas only a Seal of the Covenant, and of the righteou••nesse 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 Christs body and blood; of which they are only but signes.

Thus in Luk. 22.20. This is the new Testa∣ment 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 Metonymie of the Adjunct,* 1.27 is when the Adjunct, or that which belongs to any thing, is put for the subject, or thing to which it be∣longs or is adjoyned: as,

Gen. 31.53 Jacob sware by the fear of his fa∣ther Isaac, (i. e.) by God, whom Isaac feared.

2. King 20.1. Set thy house in order, (i.e.) thy houshold 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, &c.

So in Act. 9 5. Christ is put for his mem∣bers.

Psal. 85.11. Righteousnesse shall look down from heaven, (i. e.) God in whom righteous∣nesse resteth.

Hos. 4.1. There is no truth, nor mercy, nor knowledge of God in the Land; by which Ad∣juncts is signified, that there are none, or very few at most, in whom those graces may be found.

This Metonymie is made these 9 waies, viz.

1. When the sign is put for the thing signifi∣ed 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 armes sign••fie war, the keys power, and the palm victory, as being signs of war, power, &c.

Scriptural Examples.

Gen. 49.10. The scepter shall not dep•••••• from Juaah, (i. e.) the Kingdome, in••im••••i••g 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 it self: 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 eve∣ry knee should bow, &c. Ephes. 5, 20. Act. 1.15.

2. When the quality is put for the person sub∣ject thereunto: as,

^l Scelus pro scelesto, villany for a villain.

Deserts are preferred; (i. e.) men deserving are, &c.

Give room to the Quoise, (i. e.) to the Serjeant.

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 senectu∣tis, (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 usu∣ally taken in the night.

Take heed young idlenesse, (i. e.) idle youth.

Scriptural Examples.

Ephes. 5.16. The dayes are evill, (i. e.) the hearts and conversations of the men of these dayes are evil.

4. When the names of the vertues them∣selves are put for good men; and of the vices, for evill men; and also when the names of di∣vers other things are used for the persons, to whom they are adjoyned, or appertain: as,

Ex hac parte pudor pugnat, illic petulantia: ubi pudor pro pudicis; & petulantia pro petulantibus ponitur, &c.

Virtutem praesentem odimus; (i. e.) viros bonos. Justitia pro Justo, &c.

English Examples.

Thus vertue is put for good men; and justice for a just man.

5. When the thing set in the place, is put for the place it self: 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 play-house.

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 con∣tinentem. Wine is put for the cup that con∣tains it.

English Examples.

Psal. 11.7. The righteous Lord loveth righ∣teousnesse, (i. e.) righteous men.

1 Cor. 12.28. Helps, governments, for hel∣pers and governors.

Phil. 3.3. Circumcision is put for the per∣sons circumcised.

Tit. 1.12. Wickednesse 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 Ab∣stract for the Concrete, to set forth the excel∣lency of the person or thing spoken of.

Thus God tels 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 dici∣tur.

Thus in 1 Cor. 1.30. Christ is not called righteous, but righteousnesse.

7. When the Antecedent,* 1.28 or that which goes before, is put for the consequent, or that which followes: as,

Discumbere pro coenare. Audire vel auscultare pro obtemperare. Fuimus Troes, pro non amplius sumus. Vixit, (i. e.) mortuus est. Strato discumbi∣tur 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. Hearken unto my voice; for Obey my voice or commande∣ment.

8. When the Consequent is put for the An∣tecedent: as,* 1.29

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, &c. here by sweat fol∣lowing 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 be∣ing effects of making haste, &c.

* 1.309. 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 con∣duct and command.

Scriptural Examples.

Josh. 11.21.23. Joshua overcame the Ca∣naanites, (i. e.) he and his Army.

So in 1 Sam. 18.7. Saul hath slain his thou∣sands, &c.

So in Mat. 25.35. Christ is put for his Members.

A Metonymie of the End,* 1.31 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 enterprize greater experi∣ments (i. e.) dangers.

He layes honour upon the altar (i. e.) a sacri∣fice; for that in the old Law none but such as were Priests unto God were admitted to sacri∣fice unto him, which was a dignity importing honour.

Scriptural Examples.

Jude 7. Sodome and Gomorrah were set forth for examples, (i. e.) were punished for ex∣amples sake.

Psal. 57.8. Awake my glory, (i. e.) my tongue given to glorifie God.

See 1 Cor. 10.6.

A Metonymie of the form, is when the * 1.32 form is put for the thing,* 1.33 to which it gives a be∣ing: as,

Luxuries in flagitiis, Crudeli as in suppliciis, avaritia in rapinis, superbia in contumeli••s, 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 cove∣tous man, and the soul for man. Heare you modesty it self, (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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Comprehensio, Com∣prehen••••on, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [sy∣necdechoma••] Comprehendo, aut, una excipio, seu recipio, to comprehen, or take together.

It is a Trope, or a form of speech, whereby the more comp••ehensive wo••ds are put for the lesse comprehen••ive; and contrarily: or when a part is understood by the whole, or the whole by a part, the general by the special, and con∣trarily: 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 un∣to spee••h, which otherwise it would want, enforcing the understanding of the hearers to a deeper consideration of the sense and mea∣ning: and is chiefly fourfold, viz.

• 1. Synecdoche Speciei.
• 2. Synecdoche Membri aut partis.
• 3. Syn••cdoche Generis.
• 4. Synecdoche Totius.

* 1.34Confundit totum cum parte Synecdoche. Par∣tis.

^a Myrtoum: auster; ^b hyems, mucro. ^c Annibal; ^d Anglus.

2. Totius: ^e Orator; color. ^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.
• ...Moecenas pro Patrono.
• ...Croesus pro divite.
• ...Thraso pro glorioso.

Hostes tela parant, (i. e.) arma.

Ecce Aristidem, (i. e.) justum.

Sic infinitum numerum dicimus pro magno;

Sexcenta licet ejusmodi proferre; sexcenta, (i. e.) p'urima.

English Examples.

Caesar, for the King. Aristides, for a just man.

Craesus, for a rich man. Auster, for the wind.

It is not my sword that can help me▪ where by Sword is understood all kinde 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, nei∣ther shall my sword save me. And in 46.9. He breaks the bow, and cuts the spear in sunder, &c. Where by bow, sword and, spear, are un∣derstood all weapons of war. See 2 Sam. 8.18. Mat. 22.21. Isa. 63.16.

Thus a certain number is put for an uncer∣tain: as,

Zech. 3.9. Christ is said to have seven eyes, (i. e.) many, to signifie his perfect and singu∣lar care of his Church. The like in Deut. 28, 7.

Psal. 105.8. He hath remembred his Cove∣nant for ever: the word which he commanded

to a thousand generations; where a great or in∣finite 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 witnesse, 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 Hyems, 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 intire 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, &c. for the men and wo∣men that were his Servants. The like see in Rom. 13.1.

Rom. 12.1. Present your bodies a living sa∣crifice; (i. e.) the whole man.

In Prov. 1.16. & 6.18. Their feet run to evill: 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 E∣phraim is put for the whole people of Israel.

See Prov. 3.22. & 10.14. & 11.26. The hand is put for the whole man, &c.

Thus the singular number is put for the plu∣ral: as,

^d Anglus, pro Anglis.* 1.35

The Roman was victor in battail, intimating the Army of the Romans.

The English man overcame the Hollander.

Scriptural Examples.

Isa. 1.3. The Oxe knoweth his owner, and the Asse his Masters crib, &c. 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, &c. for, men are ju∣stified by faith.

Job. 14.1. Man that is born of a woman, (i. e.) men that are born of women, &c.

Synedoche Generis, is when a general word comprehends the particular, or when the more general name is put for the more speci∣al: as,

^e Orator, pro Demosthene aut Tullio. Color, pro forma.

^g Vixit, pro mortuus est.

^h Atrides, (i. e.) Agamemnon; quippe qui in expeditione Trojana rex regum diceretur.

* 1.36 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. Spake 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, Xanthum{que} bibissent: (i. e.) partem pabuli, partem Xanthi flavii.

English Examples.

An Army so great as drank rivers dry: mea∣ning a great part of the water in the rivers.

He carries a Goldsmiths 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 up∣on his face to the ground: though the same verse declares that before its fall, the head of Dagon and both the palmes of his hands were cut off upon the threshold, &c. 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 apper∣tains 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 e∣numerated many Saints, and among the rest E∣noch, (as in vers. 5.) generally addes, These all died in the faith, &c. and yet Enoch was tran∣slated that he should not see death, and was not found, because God had translated him, as likewise appears by the 5. verse.

* 1.37Thus the plural Number is put for the sin∣gular: 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 himselfe 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 thieves also which were crucified with him upbraided him; (i. e.) one of

the thieves, namely, the unbelieving and un∣converted thief.

So also Gen. 21.7. & 46.7. * 1.38 compared with the 15, & 17. verses.

But of the Grammarians it is called a Sy∣necdoche, or Comprehension, * 1.39 when a com∣mon 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,

Aethiops albus dentes, an Ethiopian white in the teeth; here, white agreeing to the teeth only, is attributed to the whole Ethiopian:

Pro toto positae partes, quam passio signat,* 1.40 Quartum vel sextum casum Synecdoche tradit. Passivis, Neutris, adjectis, participiisq: 1. Dentibus alba. 2. Caput doleo. 3. Spoliata la∣certos.

• 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 go∣vern an Accusative or an Ablative Case, signi∣fying 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Simulatio, irrisio, mocking or counterfeiting, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in loquendo dissimulatione utor, to dissemble in speaking; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [eiro] dico, from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [eiron] Simulator, qui aliter dicit ac sontit: from which Ironia is taken for dissimulation, whereby one thing is thought and another spo∣ken; 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 mat∣ter, 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.

* 1.41Contra 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 at{que} nefandi. Alter erit maculis auro 2 squalentibus ardens. 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 oxe a furlong on his back, then kill'd him with his fist, and eat him to his breakfast.

So when the Persian army was at variance a∣mong themselves, Philip of Macedon (their ut∣ter 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 shewn them your good conditions, and made mention of your vertues? 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 signifi∣cation.

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 affecta∣tion o•• an impossible preheminence, 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 drousie Disci∣ples out of their security, doth in Mat. 26.45. use this form of speech; Sleeep on now and take your rest, &c. as if he had said, A peril∣lous ••ime is at hand, wherein you shall have little list or leisure to sleep, you have therefore now the moe need to watch and pray.

So Micaiah in 1 King. 2••.15 bids Ahab go to battail 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 awak••ned.

Jo•• 1••.2 ••hus he taunts at his false friends: No ••o••bt but ••e ••••e the people, and wisdome 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 wisdome is so tyed to your persons, that her conversation and ruine depends upon yours.

1 Cor. 4.8, 10. We are fools, ye are wise; we nothing, ye all, &c.

See Amos 4.4, 5. Eccles. 11.9.

CAtachresis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abusio, abuse, deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [catachraomai] abu∣tor, to abuse, or from the praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [cata] contra, against, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [chresis] u∣sus, use.

It is a form of speech, whereby the speaker or writer, wanting a p••oper word, borroweth the next or the likest to the thing that he would signifie.

It is an improper kinde of speech, somewhat more desperate than a Metaphor, and is the ex∣pressing 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 spee••h 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.* 1.42

* 1.43 Vir gregis ipse caper, deerravit, —(i. e.) Dux gregis.

Capitis nives, (i e.) Cani capilli.

Spera••e dolo••em, (i e.) time••e dolorem.

Facies simillima Lauro; nam facies propriè ho∣minis 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 my self) to lead him out into a forrest, 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 pro∣per to the making of a house.

And as he said that mislik'd a picture with a crooked nose: The elbow of his nose is dispro∣portionable.

By the license 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 hornes to a snail, and feet to a stool; and so likewise to ma∣ny 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 custome of figurative speaking, and are spo∣ken or hang together more roughly or hardly: as,

Heb. 11.5. Enoch was translated that he should not see death.

Hos. 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 applyed to the hand, which is proper to the minde.

Jer. 46.10. The sword shall devour; here to devour, (the property of a living creature with teeth) is Catachrestically applied in the sword.

Lev. 26.30. And I will cutt down your Ima∣ges, and cast your carkasses upon the carkasses of your Idols, &c. here pieces of Images are cal∣led carkasses.

Exod. 23.19. Thou shalt not seeth a Kid in his Mothers 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 rent the heavens, &c. The Prophet here speaks of God after the manner of men; if a man we••e in hea∣ven and should descend, he having a body of grosse substance, must divide and rend the hea∣vens; but God being a most pure Spirit, passeth through all things without any dividing or ren∣ding; yet is there in these divine condescensions of speech a singular excellency.

Rev. 1.12. And I turned to see the voice, &c. So Exod. 20.22. Ye have seen that I have talked, &c. (i. e.) ye have heard the Lord speak. See Exod. 5.21, &c.

* 1.44MEtalepsis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transumptio, partici∣patio, Participation or a taking from one another, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [meta∣lambano] transumo, aut particeps sum, to take of, or partake with another.

Metalepsis is a forme of speech whereby the Oratour or speaker in one word expressed, signi∣fieth another word or thing removed from it by certain degrees. Or,

It is the cloathing of a Trope with excellen∣cy, or the multiplying of a Trope in one word; to wit, first, when by one improper word ano∣ther 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 kinde of Metonymie, signi∣fying by the Effect a Cause far off by an effect nigh at hand; and it teaches the understanding to drive down to the bottome 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.

* 1.45Transcendit mediis gradibus Metalepsis ad al∣tum:

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: Seges, pro aestate, quo anni tempore in agris luxuri∣atur, per Metonymiam subjecti pro Adjuncto: aestas pro anno rursum, per Synechdochen Membri.

Invadunt * 1.46 urbem somno vino{que} sepultam. (i. e.) Invadunt Trojanos somno vino{que} sepultos.

* 1.47 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 Metonymie 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 childe cleaveth to the roof of his mouth for very thirst, &c. Here, by the extreme thirst of the sucking babes, the Prophet signifies the mothers barren and dry beasts; and by the dry beasts, the ex∣treme hunger and famine; and by the famine, the wofull 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 Metonymie of the subject.

Mal. 4.2. The Sun of righteousnesse shall arise with healing in his wings.

Where wings are put for beams by a Cata∣chrestical Metaphor. And beams for comfort and refreshing by a Metaphor. See Esth. 2.16. Exod. 27.20.

HYperbole, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Superlatio, Exuperatio, * 1.48 Exuporation or a passing of measure or bounds; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hyperballo] supero, to exceed.

It is an eminent excesse in advancing or re∣pressing, and is when the Trope is exceedingly inlarged, or when the change of signification is very high and lofty, or when in advancing or re∣pressing one speaks much more then is precise∣ly 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 finde the truth and sometimes in flat impossibilities, that we may rather conceive the unspeakablenesse then the untruth of the relation.

But though an Hyperbole may be beyond be∣lief, yet ought it not to be beyond measure or rule; let it suffice to advertise, that an Hyper∣bole feigns or resembles, not that it would by a fiction or untruth deceive; but then is the ver∣tue and property of an Hyperbole, when the thing it self, of which we speak, exceeds the na∣tural 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, augmentum, an increasing.

It is when for the increasing, and amplify∣ing we put a word more grave and substantial in stead of the proper word being lesse: as,

Cum liberalem, magnificum; severum, saevum; improbum, sacrilegum dicimus.

English Examples.

In dispraise.

Thus a proud man is called Lucifer, a drunk∣ard a swine, an angry man mad.

In praise.

Thus a fair virgin is called an Angel; good musick celestial harmony; and flowers in me∣dowes, 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, &c.

Gen. 11.4. Let us build us a city and a tow∣er, whose top may reach unto the heaven, &c.

See Mic. 9, 7. Job 39.19. Gen. 41.47. Exod. 8.17. Judg. 5.4, &c.

Meiosis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diminutio, extenuatio, Dimi∣nution, or lessening.

It is when lesse is spoken, yet more is under∣stood; or when for extenuation sake we us•• a lighter and more easie word or terme t••en the matter requires; or when we put a lesse word for a greater: as,

Cum adulator••m blandum & affabilem, prodi∣gum aut audacem, liberalem aut fortem nuncu∣pamus. Of this further at the end of Hyper∣bole.

But the Hyperbolical Meiosis or Dimunition, is that which increases defect: as,

Cum homunculum, Pygmaeum; stupidum, stipi∣tem; qui non resp••ndet, mutum appellamus.

English Examples of Meiosis.

Thus a great wound is called a scratch; a flat fall, a foile, and a raging railer, a testy fellow, &c.

As Auxesis of small things makes great mat∣ters, so Meiosis of great matters makes but tri∣fles.

In Meiosis, the speaker ought to take care that he fall not into that fault of speech, called Ta∣pinosis, humility, that is when the dignity or majesty of a high matter is much defaced by the basenesse of a word; as to call the Ocean a stream, or the Thames a brook, a foughten field

a fray, great wisdome pretty wit; or as if one should say to a King, May it please your Ma∣stership.

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. lesse 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 dis∣pleased.

Thus in Gen. 18.27. Abraham calls him∣self 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 rent her heart in sun∣der: where by these incredible tokens of sorrow, her incredible lamentation and grief is signified.

This form of speech is either simple, or com∣pared: viz.

1. Simple, as to call the belly of a great glut∣ton, bottomlesse: him that is most hasty in his fury, brainlesse; a notable coward, heartlesse.

2. An Hyperbole is compared two manner of waies:

1 By equality of comparison: as, to call a beautiful virgin an Angel; a shrew, a devill; a drunkard, a swine; an extortioner, a wolfe.

2. By the comparative degree, &c.

Harder then a Diamond. Swifter then thought The worst that ever eye saw, or heart could i∣magine.

But in the frontiers of impossibilitie: as,

Though a thousand deaths followed it, and e∣very death were followed with a hundred dis∣honours.

The world sooner wanted occasions, then he valour to go through them.

Words and blows came so thick together, as the one seemed a lightning to the others thun∣der.

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 misse.

2 Sam. ••••.2.3. Saul and Jonathan were swifter then eagles and stronger then 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 winde.

Joh. 21.25. The whole world could not con∣tain the books, if they were written, &c. (i.e.) they would be very many.

Luk. 10.15. Thou Capernaum which art lif∣ted 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, &c.

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 energie of sig∣nification with it, then our manner of speech, he was very much affrighted and astonished.

ALLegoria, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [allegoreo] aliis verbis allegoricè signi∣fico, to a signifie a thing allegorically under other words.

Observe, that in a Metaphor there is a transla∣tion of one word only; in an Allegory, of ma∣ny; 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, brightnesse and direc∣tion; so an Allegory may be likened to a con∣stellation, or a company of many stars.

An Allegory is a sentence that must be under∣stood otherwise then the literal interpretation shewes.

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 confu∣sed or distinct; or,

It is the continual prosecution of a Metaphor

and that proportionably through the whole sen∣tence, 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 kinde of Trope is so continued, as look with what kinde of matter it be begun, with the same it be ended.

Continuare Tropos allegoria adsolet: a Abs{que} Et Cerere & Baccho Venus alget.* 1.49 Claudite rivos. a (i. e.) Sine pane & vino friget amor.

In Reipublicae corpore omnia membra, manus, pe∣des, caput, in totius salutem conspirare debent.

Quoniam ex vadis jam evasisse videor, & sco∣pulos praetervecta videtur oratio, perfacilis mihi re∣liquus cursus ostenditur.

O Naves, referent in mare te novi Fluctus: O quid agis? sortiler occupa Portum, &c.

In qua, Navem pro Republica, fluctuum tempe∣states 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 rent off our skins with his griping pawes, to crush our carkasses with his venemous teeth, to fill his insatiable paunch with our flesh, and to wallow a•• h••s plea∣sure in our wool?

By this Allegory our enemies are described, who either by open force or secret conspiracy are prepared and fully bent to captivate, in∣fringe and destroy the people with their liber∣ties, and to possesse 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 reall 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 invironed with sweet rivers of vertue, that she could neither be battered nor undermined.

Where Philoclea is expressed by the simili∣tude of a Castle; her natural defence, by the na∣tural fortification of rivers about a Castle; and the Metaphor continues in the attempting her by force or craft, expressed by battering or un∣dermining.

But when she had once his Ensign in her minde: then followed whole squadrons of lon∣gings, that so it might be with a main battle of mislikings and repinings aginst their creation.

Where you have Ensigns, squadrons, main-battles, Metaphors still derived from the same thing, to wit, war.

The world's a Theater of theft; great rivers

rob the smaller brooks, and they the Ocean.

Sometimes an Allegory is mixt with some words retaining their proper and genuine signi∣fication, whereof this may be an Example:

Why covetest thou the fruit, and considerest not the height of the tree whereon it growes? thou dost not forethink of the difficulty in clim∣bing, nor danger in reaching, whereby it comes to passe, 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 mixt Allegory.

Scriptural Examples of an Allegory.

A Scriptural Allegory is such as contains an abstruse and hidden sentence, and other then 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 spiritu∣al or mystical meaning.

It is the representation of some mystical or spiritual thing by another, mentioned in Scrip∣ture, 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. Inferr'd.

A natural Allegory is such as is expresly de∣livered in the Scriptures themselves; and this pro∣perly 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, &c.

The Apostles meaning here is, that in a my∣stical sense, Agar hath some proportion unto Jerusalem, that is unto the Jewes, whose Metro∣polis or chief City Jerusalem was: for, as A∣gar the bond-woman obtained a place in A∣brahams 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, &c.

This contains an Allegorical sense which the Apostle explains in 2 Cor. 3.7., 13, 14. But if the ministration of death, &c. was glorious, so that the Israelites could not stedfastly behold the face of Moses for the glory of his countenance,* 1.50 &c. how shall not the ministration of the spirit be rather glorious? vers. 14. but their minds were blinded: for untill this day remaineth the same vail. &c. in the reading of the old Testament: which vail is done away in Christ.

The like Allegory you may find if you com∣pare Exod. 12.15, 17. with 1 Cor. 5.7, 8.

2. An Allegory inferr'd, is such as the Scrip∣ture it self shewes not, nor makes manifest, but is brought in by interpreters.

Allegories of this kind are like unto pictures; but their literal expositions like to stone-wals; the house hath its strength from the stone-wals, the pictures afford not the least strength either to the house or wals.

This Allegory is either offered, or inforced and wrested:

1. That inferr'd Allegory from Scripture which is offered, hath a probable ground and foundation in the literal sense, and a proporti∣onable agreeablenesse of things, and is likewise agreeable to the Analogie of faith: as,

Gen. 6.14. The description there of the Arke 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 f••thers house, sound nothing but misery and per∣plexity; which doth Allegorically represent un∣to us, That rest is to be found in the Creator on∣ly, 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 decipher'd in Eccles. 12.5, 6.

2. An Allegory inforc'd and wrested, is such as is lest destitute of a probable ground or foun∣dation 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 Analo∣gie of the Scriptures: as, such are,

Mat. 13, 8. And other seeds fell into good ground and brought forth fruit, some an hundred fold, &c. See Psal. 110.1. Mat. 15.11.

Other Allegories.

Jer. 23.5, 6. Behold, the daies come, saith the Lord, that I will raise unto a David a righte∣ous branch, &c.

In his daies 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 Kingdome, and reign from the River to the end of the land.

See Hos. 13, 14, 15. Job. 29.6. Prov. 23.29.

ANtonomasia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nominis unius pro alio positio, A putting of one name for a∣nother, or the exchanging or a name; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro, for, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [onomazo] no∣mino, to name:

Antonomasia is a form of speech, whereby the oratour or speaker, for a proper name put∣teth another, and some name of dignity, office, profession, science, or trade.

It is a kinde of a Metonymie 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;* 1.51 b Aeacides; c Poenus; d Cytherea; e Poeta.

^a Irus being a poor Messenger of Penelopes wo∣ers, 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 e∣minent man of Carthage.

^d Any remarkable person of Cythera, but here it signifies Venus, who was carried to Cythera in a cockle-shell, and was the goddesse of that place.

^e Poeta the Poet; for Virgil or Homer.

Arma virum{que} cano; — ubi intelligitur Aeneas.

English Examples.

This Rhetorical Exornation is used five waies, viz.

1. Hereby the Oratour 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 de∣claring his reverence and their dignity: thus when he speaks to a King or a Prince, he saith

your Majesty, your Highnesse: to a Nobleman your Lordship, your Honour.

2. In stead of name or title, he useth a de∣cent 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 Countrey: as, the Persian the Germane, 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 repre∣hender 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, &c.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tenuitas, tenuity, smalness or finenesse, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [litos] tenuis, small or fine.

It is a kinde of Synecdoche.

A Trope when a word is put down with a sign of negation, * 1.52 and yet as much is signified as if we spake affirmatively, if not more: and by others it is called a Figure.

When lesse is said then signifyed, and where∣by the oratour or speaker for modesties sake seems to extenuate that which he expresses.

Non equidem laudo, est Litotes; nec munera * 1.53 sperno.

* 1.54 Non sperno. (i. e.) diligo.

Rhodi Romanis haud infesti, (i. e.) amicis∣simi.

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 him∣selfe.

Here by the negations of small and little, or much, are both signified and properly am∣plified.

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 formes of speaking are u∣sed for modesties sake; for it were not so seem∣ly 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 Countrey.

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 savou∣red of arrogancy and boasting.

Scriptural Examples of Litotes.

Psal. 51.17. A broken heart God will not de∣spise, (i. e.) he will highly prize it.

1 Thess. 5.20. Despise not prophesying, (i. e) see that you highly prize it. The like in Rom. 2.4.

Psal. 105.15. Touch not mine anointed, &c. (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, &c.

Psal. 9.12. He will not forget the cry of the humble, (i. e.) he will surely remember their cry, &c.

Thus when the Scripture would strongly af∣firm, it doth it oftentimes by denying the con∣trary: 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 cloathing, or any poor for lack of covering.

Here if Job had said, that he had feasted ma∣ny, that he had cloathed 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 Hebrewes, by af∣firming and denying to expresse 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nominis seu no∣minum fictio, the feigning of a name or names; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 oratour or speaker makes and feigns a name to some thing, imitating the sound or voice of that which it signifies, or else whereby he af∣fecteth a word derived from the name of a per∣son, or from the original of the thing which it expresseth: or,

It is a kinde of Metonymie, and it is pro∣perly said of words so feigned, that they resem∣ble or represent the sound of the thing signi∣fied.

A sonitu voces Onomatopoeia fingit;* 1.55

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. waies, viz.

1. By imitation of sound, as to say, a hurlibur∣ly signifying a tumult or uproar: likewise, rushing, lumbering, ratling, blustring, &c.

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, &c.

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 Ninivie 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 churle, thick-skin; a niggard, pinch penny; a flatterer, pick-thank.

5. By reviving antiquity; touching this I re∣fer the reader to Chaucer, and to the shepherds Kalendar.

6. When we signifie the imitation of another mans property in speaking or w••iting; this form of speaking is more usual in the Greek tongue, and sometimes used in the Latine: as,

Patrissare, Matrissare, Platonissare, (i. e.) to imitate his father, to imitate his mother, to i∣mitate Plato, whi••h form our English tongue can scarce imitate, except we say he doth sa∣therize, Platonize, temporize, which is not much in use; yet we more usually follow this form, thus; I can not Court it, I can not Itali∣an it, (i. e.) I can not pe••form the duty or man∣ners of a Courtier, I cannot imitate the fashi∣on of an Italian.

ANtiphrasis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sermo per contrarium intelligendus, a word or speech to be un∣derstood by the contrary, or contrarily; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Antiphrazo, per contrarium loquor, to speak by contraries.

Antiphrasis is a form of speech which by a word exprest doth signifie the contrary.

It is a kinde of an Irony, and is,

When one and the same word hath a contra∣ry signification, or a meaning contrary to the original sense.

Antiphrasis voces tibi per contraria signat;* 1.56

^a Lucus; ^b Sacra fames; ^c Euxinus; ^d Symphora; ^e Parcae.

^a Lucus, signifies a lightsome place or light∣ning, 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 hunge••; bue here, a covetous desire.

^c Euxinus, originally Hospitable, but here it signifies a part of the sea near Thrace, which is nothing lesse.

^d Symphora, congestion or heaping up; but it is sometimes taken for prosperity, and some∣times for adversity.

^e Parcae, originally signifies sparing or favour∣ing, but here by Autiphrasis it signifies the three feigned Goddesses of destinie: viz.

Clotho, which puts the wool on the Di∣staffe.

Laehesis, which drawes the thred 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 alwaies my friend; meaning mine enemy.

You are a man of great judgment, signifying him to be unapt and unable to judge.

Scriptural Examples.

The word (to blesse) used in Gen. 12.3.24, 35. 2 Sam. 2.10. Psal. 34.2. doth also by an Antiphrasis signifie (to curse) as appears by 1 King. 21.10. where the same word that is u∣sed in the precedent Scriptures to blesse, is used in a contrary signification; as, Thou didst blas∣pheme 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 dye. See another in Isa. 64.11. &c. Thus in Rev. 5.5. &c. a Lion signifies Christ, and in 1 Pet. 5.8. the Devill.

CHarientismus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, urbanitas, plea∣santnesse, good grace in speaking; deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [charientizomai] jocor, to jest:

Charientismus is a Trope, or form of speech which mitigates hard matters with pleasant words.

It is a kinde of an Irony, and is,

When for rough and unpleasing words, sweet and smooth words are returned:

* 1.57Dat 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 com∣pany had so done, he made this answer, Had not the wine failed, we had spoken much worse, whereby he signified that those words procee∣ded rather from wine then malice; by which free and pleasant confession, he asswaged A∣lexanders great displeasure, and obtained re∣mission.

Prov. 15.1. Solomon commends that answer which turnes away displeasure and pacifies Wrath.

AStismus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vrbanitas sine iracundiâ, a kinde of civill jest without prejudice or anger; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [asteios] urbanus festivus, civil or pleasant.

It is a kinde of an Irony consisting of a plea∣sant and harmelesse jest: it is taken for any mirth or pleasant speech void of rustical sim∣pli••ity and rudenesse.

Astismus jocus urbanus, seu scomma facetum est:* 1.58 Qui Bavium non odit, amet tua carmina Maevi: At{que} idem jungat vulpes, & mulgeat hircos.

English Examples.

The merry and pleasant sayings incident here∣unto

are called Facetia (i.e.) the pleasures and delights of speech which are taken from divers places.

1. From Equivocation, as when a word ha∣ving two significations, is exprest in the one, and understood in the other, either contrary or at least much differing, which as it is witty, so ve∣ry 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, irrisio quaedam amaru∣lenta, a biting scoff or taunt; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sarkazo, carnes detraho, to draw away the flesh.* 1.59

A Sarcasme is a bitter kinde of derision, most frequently used of an enemy; it is near an Iro∣ny, but somewhat more bitter.

Insultans hosti illudit Sarcasmus amare: En agros metire jacens, Et nuncius ibis * 1.60Pelidae reserens. Satia te sanguine, Cyre.

Vendidit & coelum Romanus & astra sacerdos: Ad Stygias igitur cogitur ire domus.

English Examples.

When M. Appius in his Proeme declared that he was ea••nestly entreated of a friend to use his diligence, eloquence and fidelity in the cause of his Client: after all the plea ended, Cicero comming to Appius, said thus unto him, Are you so hard a man (saith he) that of so ma∣ny things which your friend requested, you will perform none?

The Pope in this life sells heaven; hell there∣fore he reserveth to himself in the life to come.

Scriptural Examples of a Sarcasme.

Psal. 137.3. Sing us one of the Songs of Si∣on: 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 a∣gainst David, in 2 Sam. 6.20. How glorious was the King of Israel to day, &c. (i. e.) how contemptible and inglorious! &c.

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 wilde••nesse?

Mark. 15.29, 30, 31. And they that passed by, rayled on him, wagging their heads, and saying,

Ah, thou that destroyest the Temple, and buildest it in three dayes, save thy self and come down from the crosse.

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 finde in Nahum, 3.1, 14. and Mat. 27.29, 42.

PAroemia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [paroimia] proverbium, adagium, vulgare dictum: A Proverbial speech or Proverb, applyed to things and times; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [paroimiazomai] pro∣verbialiter loquor, to speak Proverbially or in Proverbs.

This form of speech is a kinde of an Allego∣ry, or the continuation of a Trope in a speech in specie, wherein a respect is had to the com∣mon 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 sen∣tence 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 di∣cta est.* 1.61 a Aethiopem ant laterem lavare (i.e.) frustrae laborare.

Contra stimulum calcas; thou kickst against the prickes; i.e. repugnando tibi ipsi, non adversario noces, ut facit qui contra stimulum calcat.

Lupum auribus teneo:* 1.62 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 thieves that dogs bark at:

Declaring that ill tongues do as well slan∣der 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, a∣gainst man or beast, &c. Which proverb de∣notes 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, &c.

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, &c.

Jer. 31.29. They shall say, The fathers have eaten a sowre grape, and the childrens 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, &c. P••ov. 19.15. Sloth∣fulness casteth into a deep sleep;* 1.63 and an idle soul shall suffer hunger.

AENigma, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ainigma] oratio verborum involucris tecta: A riddle or dark saying, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ainitto] obscure loquor, aut rem involucris tego, to speak obscurely, or to hide a thing in dark sayings: But it is rather derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ainos] which (inter alia) denotes a saying worthy of praise and admira∣tion.

Aenigma is a kinde of an Allegory, differing only in obscurity, and may not unfitly be com∣pared to a deep myne, the obtaining of the me∣tall 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 con∣tinued, 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 darknesse, the sense may hardly be ga∣thered.

Aenigma obscuris latitur sentencia verbis. Filiolas Cadmi profert Nilotis arundo,* 1.64 Quas serit è Cnidio distillans sepia nodo.

In English thus.

Cadmus his daughters fram'd Nilotis quill,Whilst Sepia doth from Cnidian knot distill. (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 Metonymie of the Efficient called his Daughters: And Cad∣mus his daughters here by a Catachrestical Me∣taphor signifie the Greek Letters.

Nilotis Quill fram'd Greek letters; for Ni∣lotis Pen, &c. by a Metonymie 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 Meta∣phor: also Sepia a fish, whose blood is as black as ink, also black liquor, &c. 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 Metonymie of the Efficient.

Mitto tibi a 1.65Lunam, b 1.66Solem simul & * 1.67canis 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 Metonymi∣am Materiae.

^b Sacrum pro exsecrando, per Ironiam seu Anti∣phrasin.

^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 quo{que} 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, Me{que} 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 bare me, I eat up my nurse that fed me, then 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 wicke, 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 deckt; I live, and they are dead. My sons were put to extreme death by such as lov'd them well, My daughters dy'd 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 ga∣thered and eat the fruit; by the daughters death in age, understand the leaves falling off by the returning of the sap to the Root in Autumn, &c.

Anatomie of wonders great I speak, and yet am dead; Men suck sweet juyce from these black veins which Mother Wisdome bread.

By Anatomie of wonders, &c. 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 Piracie, 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 ranck four of the English men, it being the fourth vow∣el, &c.

Let o signifie 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 six∣teen, I shall (since Art is silent herein) insert a Mechanical way for the ready performing the same: and shall give one President; which fol∣lowed (mutatis mutandis) will lead to the ac∣complishment of your desire in any the rest of these questions: viz. Suppose the Sheriff had been to have executed every fifth man: first re∣present the 30 Malefactors by 30 ciphers, or what characters you please, then cancel with your pen every fifth of them, till you have cancelled half of them, then have you the di∣rect order of placing the men before your eye;

for the ciphers or characters c••ncelled represent the Turks to be executed, and the other uncan∣celled those that are to escape.

Scriptural Examples of Aenigma.

Gen. 40. & 41. chap. The dreams and visi∣ons there of Pharaohs chief Butler and chief Ba∣ker, as likewise Pharaohs own dreams were Ae∣nigmatical; The significations whereof were expounded by the Spirit of wisdome and Reve∣lation in Joseph, as appears by Gen. 40.12, 13.18, 19. Gen. 41.26, 27. &c.

Dan. 4.10, 11. &c. We have Nebuchadniz∣zars vision, which is also Aenigmatical.

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 there∣of 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 sha∣dow under it, and the sowls of the heaven dwelt in the boughs thereof, &c. 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, sweetnesse.

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, &c.

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 demonstrati∣on of the same Spirit of wisdome they were pro∣posed.

Figures of a word: see pag. 5. & 6.

EPizeuxis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Adjunctio, a joyning to∣gether of the same word or sound: deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [epizeugnumi] conjungo, to joyn 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 Paren∣thesis.

This figure serves to the Emphatical setting forth of the vehemency of the affections and passions of the mind.

* 1.68Ejusdem 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, &c.) 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, at{que} animos formatae iufundere terrae!

2. In a part of a word in the end of a sen∣tence: as,

Titus Annius ad illam pestem comprimendam, extinguendam, fund itus delendam natus esse vi∣detur.

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 madnesse hath thee moved?

O let not, let not from you be poured upon me destruction.

It is not (believe me) it is not wisdome to hazard our salvation upon so weak a ground as mans opinion.

Terrors, terrors, upon terrors laid hold on me.

Scriptural Examples.

Isa. 51.9. Awake, awake, put on strength. Oh arm of the Lord, &c.

Matth. 23.37. Oh Jerusalem, Jerusalem, thou that killest the Prophets, &c. here the wo••d is geminated to expresse the ardency of the speakers affections.

Isa. 52.1. Awake, awake, put on thy strength O Zion, &c. See Isa. 51.17, 12, 38, 19, 40, 1. Judg. 5.12.

Ezek. 21.9.27. A sword, a sword, is shar∣pened, &c.

I will overturn, overtu••n, overturn it, &c. (i.e.) I will certainly overturn it.

Thus David bewaileth the death of his son Absalom, in 2 Sam. 18.33. O my son Absalom: my son, my son Absalom; would God I had dyed thee, O Absalom my son, my son.

This you may find sometimes by way of Am∣plification, 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 Jo∣el 3.14.

And sometimes also by way of Transition; as, Hos. 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, &c.

ANadiplosis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Reduplicatio, Re∣duplication, or redoubling, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, re, again, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (diploo) duplico to dou∣ble.

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* 1.69 Membri, Principium fit dictio prima sequen∣tis. Pierides, 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 heapt.

Let us at any rate buy the truth; Truth will make us no losers.

Prize wisdom, wisdom is a jewel too preci∣ous 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 wa∣ter, &c.

Rom. 14.8. If we live, we live unto the Lord; if we die, we die unto the Lord, &c.

P••al. 48.8. As we have heard, so have we seen in the City of our God, God will esta∣blish it, &c.

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. &c.

CLimax, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gradatio; Gradation, or a climbing by steps; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [clino] reclino, acclino, to bend towards or in∣cline to, for that its ascending is rising upwards; and its descending, declining or turning a∣way.

Gradation is a kind of Anadiplosis, by de∣grees making the last word a step to a further meaning:

It is a figure when a gradual progresse is u∣sed 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.

* 1.70Continua serie est repetita Gradatio Climax: Quod libet, id licet his; et quod licet, id satis an∣dent: Quod{que} audent faciunt; faciunt quodcun{que} mole∣stum est. Mars videt hanc, visam{que} cupit potitur{que} 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 Se∣natus totam Rempub. commisit.

Pulchrum est bene dicere, pulchrius bene sentire, pulch••rrimum bene facere.

English Examples of Gradation.

His Arm no oftner gave blows, then the blows gave wounds, then 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 va∣lour.

You could not enjoy your goods without Government, no Government without a Ma∣gistrate, no Magistrate without obedience, and no obedience, where every one upon his pri∣vate passion interprets the rulers actions.

Out of idleness comes lust; out of lust, im∣pudence; out of impudence, a contempt of whatsoever is good.

Scriptural Examples.

Matth. 10.40. He that receiveth you, re∣ceiveth 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, &c.

2 Pet. 1.5, 7. Add to your faith vertue, and to vertue knowledge, and to knowledge tem∣perance, and to temperance patience, and to patience godlinesse, and to godlinesse brother∣ly-kindnesse, and to brotherly-kindnesse 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, &c.

Rom. 8.30. Whom he predestinated, them also he called; and whom he called, them al∣so he justified; and whom he justified, them al∣so he glorified.

See Rom. 10, 14, 15.

1 Cor. 3.23, 22. All are yours, you are Christs, and Christ is Gods.

ANaphora 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Relatio, Relation, or a bringing of the same again, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 sen∣tence are begun with the same word or sound.

* 1.71Diversis membris frontem dat Anaphora ean∣dem. 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 mente geris, mihi cura futuri est. Sic oculos, sic ille manus, sic ora movebat.

English Examples.

You whom vertue hath made the Princess of felicity, be not the Minister of ruine; you whom my choyce hath made the Load-star of all my sublunary comfort, be not the rock of my shipwrack.

An Example of Cicero in the praise of Pompey.

A witnesse is Italy, which Lucius Sylla being Victor confessed, was by this mans counsel de∣livered; A wi••nesse is Africa, which being op∣prest with great Armies of enemies, flowed

with the blood of slain men: A witnesse is France, through which a way was made with great slaughter of Frenchmen for our Armies into Spain: A witnesse 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 pow∣erful, The Voice of the Lord is full of Majesty; The voyce of the Lord breaketh the Ce∣dars, &c.

Jer. 8.2. Whom they loved, whom they served, whom they ran after, whom they sought, whom they worshipped, &c.

1 Cor. 1.20. Where is the wise? where is the Scribe? where is the disputer of this world, &c.

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, &c.

Jer. 50.35, 36, 37. A sword is upon the Cal∣deans, &c. a sword is upon the Lyars, &c. a sword is upon her mighty men, &c.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Conversio. Conver∣sion, or a turning to the same sound, or a changing of course, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [epi] pro∣pe, near to, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [strepho] verto, to turn or change

It is a repetition of the same word or sound in the ends of divers members of a sen∣tence.

* 1.72A figure when divers sentences end alike, or when divers clauses end with the same word or words.

* 1.73Complures clausus concludit Epistrophe eo∣dem 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 richnesse did invite the eyes, the fashion did entertain the eyes, and the device did teach the eyes.

We are born to sorrow, passe 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 childe, I spake as a childe, I understood as a childe, I thought as a childe.

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. E∣zek. 36.23, 24, ••5, &c. Amos 4.6, 8. &c. Hag. 2, 8, 9. Lam. 3.41, &c.

SYMPLOCE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Complexio, Compli∣catio, an agreement of words in a sentence, or Complication or folding together, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [symplico] Complico, Connecto, to wrap or couple together.

Symploce is the joyning 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 endings are like.

Symploce eas jungit complexa utramque figu∣ram.* 1.74 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 choyce, my dearest and most beloved choyce, and hid her in the dark, where I cannot find her?

Can the Host of Heaven help me? can An∣gels 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 prai∣ses.

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, &c.

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, &c.

EPANALEPSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Resumptio, a taking back: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [epi] after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ana] again; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [lambano, acci∣pio, to take, from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [lepsis] acceptio a taking.

Ep••nalesis is the same in one sentence, which Symploce is in several.

A figure, when (for elegancies sake) a sen∣tence is begun and ended with the same word, or sound.

Incipit & voce exit Epanalepsis eadem: Pauper amet caut••: timeat maledicere pauper.* 1.75 Vna dies aperit, conficit una dies.

Vidimus tuam victoriam praeliorum exitu termi∣natam, gladium vagina vacuum non vid••mus.

English Examples.

Severe to his Servants, to his children se∣vere.

His superiour in means, in place his supe∣riour.

In sorow was I born, and must die in sor∣row.

Unkindness moved me, and what can so throuble me, or wrack my thoughts are unkind∣ness?

At midnight thou wentst out of the house, and returnedst against at midnight.

Scriptural Examples of Epanalepsis.

Phil. 4.4. Rejoyce in the Lord alwayes, and again I say rejoyce.

2 King. 18.33. My Son Absalom, my son, &c.

1 Cor. 3.21, 22. All things are yours, &c. whether things present, or things to come, all are yours.

See 2 Cor. 4.3. Psal. 8.1, 9. Psal. 46.1 & ult.

EPANODOS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.76 Regressio, regres∣sion, or turning back: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [epi] again, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anodos] ascensus, an ascending or climbing up; which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ano] sursum upwards, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hodos] via, a way.

Epanodos is a figure whereby the like sound is repeated in the beginning and ending of di∣vers sentences, (an Anadiplosis intervening) or,

When the words of a sentence are turned upside down, or as I may say, repeated back∣ward: the same sound being repeated in the beginning and middle, in the middle and end.

* 1.77Prima velut mediis, mediis ita Epanodos ima Consona dat repetens: Crudelis tu quo{que} mater; Crudelis mater magis, an puer improbus ille? Improbus ille puer, crudelis tu quo{que} mater.

Thus in English,

Whether the worst, the child accurst, or else the cruel mother? The mother worst, the child accurst, 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, &c.

Parthenia desired above all things to have Ar∣galus: Argalus feared nothing but to miss Par∣thenia.

I never saw a fray more unequally made then that, which was between us this day,* 1.78 I with bear∣ing the blows, and he with giving them, till we were both weary.

Account it not a purse for treasure, but as a treasure it self worthy to be pursed up, &c.

Unlawful desires are punished after the ef∣fect of enjoying; but impossible desires are punis••ed in the desire it self.

Shew'd such fury in his force, such stay in his fury.

Scriptural Examples.

Isa. 5.20. Woe unto them, who call good evil, and evill good; who put darkness for light, and light for darkness, &c.

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 Gods 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, &c.

PARONOMASIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agnomina∣tio, Agnomination, or likeness of words: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [para] which in compositi∣on signifies amiss, or with some alteration, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [onoma] nomen, a name: or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [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.

* 1.79Voce parum mutata alludit significatum Paronomasia; tu praedo, non praet ••.—

Agnomitatio dicitur quae fiat similitudine ali∣quâ vocum & vicinitate quasi verborum:

That is Agnomination which is made by any re∣semblance, and as it were by the neighbour∣hood 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 & studio 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 landerer should not be a slande∣rer.

Bolder in a buttery then in a battery.

A fit witnesse, a fit witless.

She went away repining, but not repen∣ting.

Alas, what can saying make them believe, whom seeing cannot perswade?

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, &c.

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, &c.

ANTANACLASIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Reci∣procatio, Reciprocation or beating back, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [antanaclao] reciprico, refringo, to goe 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 minde.

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 sub∣tilty.

* 1.80Shall that heart (which does not only feel them, but hath all motion of this life placed in them) shall that heart I say, &c.

Scriptural Examples of Antanaclasis.

Matth. 28.29. I will not drink henceforth of this fruit of the vine, untill that day, when I drink it new with you in my Fathers King∣dom, &c.

Here the first word (Drink) hath a literal or proper signification; but the later, a Me∣taphorical acceptation, concerning their partaking together of the joys of Hea∣ven.

John 1 10. The world was made by him, and the world knew him not, &c.

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, &c.

See Matth. 10.39. Luk. 6.26, &c. Joh. 4.13, 14. Isa. 59.18.

PLOCE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nexus, contextus, binding to∣gether, or a continuation without inter∣ruption: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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.

* 1.81Est 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, sto∣mach.

In that great victory Caesar was Caesar, (i e,) a serene Conq••e••er.

What man is there living, but will pitty such a case, if he be a man? the last word (m••n) im∣ports that humanity or compassion proper to mans nature.

Physician heal thy self, if thou art a Physi∣tian, (i. e.) if thou hast the skill and science of Physick.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, variatio casuum, aut multos casus habens, variation of cases, a small change of the termination or case: de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [poly] varie, variously, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ptoton] cadens, falling out, which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 kinde of Gradation, for it is continu∣ed by its degrees in words unlike, as an Ana∣diplisis is in like words:

A figure when several cases of the same noun, and tenses of the same verb, are used in conjoy∣ned clauses;

Eslo Polyptoton, vario si dictio casu Consonet: arma armis, pede pes, densus{que} viro vir.* 1.82 Ense minax ensis, pede pes, & cuspide cuspis. Cedere jussit aquam jussa recessit aqua. Labor labori laborem adfert.

* 1.83Quid 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 incompara∣ble creature, who hath joyned, me and love together.

Scriptural Examples of Polyptoton.

Gen. 50 24. The Lord when he visiteth in visi∣ting will visit you.

Rom. 11.36. For of him, and through him, and to him are all things &c.

Eccles. 12.8. Vanity of Vanities, all is va∣nity.

Gal. 2.19. For I through the Law am dead to the Law, &c.

Dan. 2.37. Thou O king art a King of Kings, &c.

John 3.13. No man hath ascended up to hea∣ven, but he that came down from heaven, e∣ven 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. Hos. 10.1. Micah 2.4, &c. Isa. 19.2.

HHPOTYPOSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Representatio, Representation is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [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 un∣to 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 propo••tion of things is as it were painted out in words.

Res, loca, personas, a 1.84 affectus: b 1.85 tempora,* 1.86 gesta, Exprimit, at{que} oculis quasi subjicit c 1.87 Hypoty∣posis.

Convivii luxuriosi Descrip••io.

Videbar videre alios intrantes, alios vero exe∣untes; qu••sdam ex vino vacillantes, quosdamb ster∣nâ 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 seem'd comforted with refreshing of sil∣ver rivers; medows enamel'd with all sorts of eye-pleasing flowers; thickets, which being lined with most pleasant shade, were witnes∣sed so to by the chearful disposition of many well tun'd birds; each pasture stored with sheep feeding with sober security, while the pretty lambs, with bleating oratory, craved the dams comfort; Here a shepherds boy piping, as though he should never be old, there a young shepherdess knitting, and withal finging, and her hands kept time with her voices musick. A shew as it were of an accompaniable solita∣riness, and of a civil wildness.

It is a place which now humbling it self in fallowed plains, now proud in well husbanded hills, marries barren woods to cultivated val∣leys, and joyns neat gardens to delicious foun∣tains, &c.

Scriptural Examples.

Thus Apostasie and Rebellion is elegantly de∣ciphered and characterized in

Isa. 5.6. The whole head is sick, and the whole heart faint: from the sole of the foot e∣ven unto the head, there is no soundness in it; but wounds, and bruises, and putrifying sores, &c.

Another of Famine.

Lam. 4.8, 9, 10. They were more ruddy in body then rubies, &c. their visage is blacker then a coal: they are not known in the streets:* 1.88 their skin cleaveth to their bones: it is withe∣red, it is become like a stick.

See Isa. 1.7, 8, 34. whole chap. and Jer. 4.19, 20, &c. Col. 2.14, 15.

PARADIASTOLE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Distinctio. Distinction, noting of difference, or a se∣parating or disagreeing; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [paradiastello] disjungo, distinguo, to dis∣joyn, or distinguish.

Paradiastole is a dilating or enlarging of a mat∣ter by interpretation.

A figure when we grant one thing that we may deny another, and tends to the dispersing of clowds, 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 1.89 Paradiastole:* 1.90 obumbrat. Virtutem fortuna; tamen non obruit illam.

Fit magna mutatio loci, non ingonii.

Virtus premi, opprimi non potest. Vir bonus op∣pugnari potest pecuniâ, non expugnari.

Non enim furem, sed ereptorem: non adulterum, sed expugnatorem pudicitiae: non sacriegum, sed &c.

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 mat∣ters tending immediately to their own undo∣ing.

Miseros etsi inimicos fovi, fateor, habetis ergo confitentem, non reum.

English Examples of Paradiastole.

Truth may be blamed, but not shamed, &c.

Being charged that in a former speech you have brought very light reasons: you may an∣swer;

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, &c.

This figure Paradiastole is by some learned Rhetoricians called a faulty term of speech, op∣posing the truth by false terms and wrong names; as,

In calling drunkennesse good fellowship; in∣s••tiable avarice good husbandry; crast and de∣ceit, wisdom and policie, &c.

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 maryed I com∣mand, yet not I, but the Lord. &c.

1 Cor. 4.19. And will know, not the speech of them that are puffed up, but the power.

ANTIMET ABOLE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Commu∣tatio, Inversio, a changing of word, by contraries, or a turning of the words in a sen∣tence upside down; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anti] against, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [metaballo] inverto, to invert, or turn upside down.

Antimetabole is a sentence inverst, or turn'd back, or it is a form of speech which inverts a sentence by the contrary, and is used frequent∣ly 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.* 1.91

In dom••natu servitus, in servitute dominatus.

Vere dici potest Magistratum esse legem loquen∣tem, 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.* 1.92

Sees•• not thou these Trophies erected in his honor, and his honor shining in these Tro∣phies?

If any for love of honour, or honour of love, &c.

That as you are the child of a mother; so you may be the mother of a childe.

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, be∣cause 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, &c.

Rom. 7.19. The good that I would, I do not; but the evill 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Contentio, Con∣tention or contrariety: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [enanti••s] adversus vel oppositus, oppo∣site 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.* 1.93

Obsequium amicos, veritas odium parit.

Ne{que} me poenitet mortales inimicitias, amicitias sempiternas habere. Pro Posthumo.

English Examples of Enantiosis.

There was strength against nimblenesse, rage against resolution, pride against noble∣nesse.

He is a swaggerer amongst quiet men, but is quiet among swaggerers. Earnest in idle things, idle in matter of earnestnesse. Where there is both Antimetabole for the turning of the sen∣tence back, and contentio respecting the contra∣riety 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 profu∣sion, 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 pro∣ceedeth blessing and cursing: Doth a fountain send forth at the same place sweet water and bitter?

Rom. 2.21, 22. Thou therefore which tea∣chest another, teachest thou not thy self? Thou that preachest a man should not steal, dost thou steal? Thou that sayst a man should not com∣mit adultery, dost thou commit adultery? &c.

SYNOICEIOSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Conciliatio, Reconciling or agreement, or a joyning to∣gether of things that differ: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [synoikeioo] familiarem reddo, to render familiar.

A figure which teacheth to conjoyn divers things, or contraries, or to reconcile things that differ, and to repugn common opinio∣with reason; and is, when contraries are at∣tributed to the same thing.

Synoeceiosis duo dat contraria eidem:

* 1.94Tam quod adest, de sit, quam quod non adsit avaro.

Aeque adest moderat 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, pro∣cure sicknesse 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 with-holdeth more then is meet, but intendeth to poverty.

Rom. 14.5. One m••n esteemeth one day a∣bove another: another esteemeth every day a∣like: let every man be fully perswaded in his own minde.

Psal. 139.12. Yea, the darknesse hideth not from thee, but the night sh••neth as the day: the darknesse and the light are b••th alike to thee.

Job 21.23, &c. 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, &c.

OXYMORON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acute fatuum aut stulte ••cutum, subtil••y fool••sh; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [oxy] acumen. sharpnesse of wit, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [mores] stultus, a fool.

It is a sentence delivered with such affectati∣on of wit and gravity as renders it ridiculous.

A figure when the same thing is denyed of it self, or when a contrary Epithet is added to a∣ny word.

By this figure contraries are acutely and dis∣creetly reconciled or joyned together, whence it comes to pass that at first sight that seems to be spoken foolishly, which afterwards is ac∣knowledged to have been hidden under a nota∣ble and excellent witinesse.

* 1.95Oxymoron 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 oti∣osus; 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, sit∣ting and not sitting, upon a tree and no tree.

This is spoken of Androgeus the Eunuch, who being purblinde, struck a bat in the twilight with a pumice stone sitting upon a Mustard∣tree.

A wanton modesty. Froud humility.

Knowing ignorance.

A numberlesse number.

Scriptural Examples.

Job 22.6. Thou hast stripped the naked of their cloathing: He that is naked cannot be stripp'd or spoyled of his clothes; but the word naked, here signifies male vestitum, ill or poor∣ly clad, &c.

Jer. 22.19. He shall be buried with the bu∣rial of an Ass, drawn and cast forth, &c. (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, &c. Isa. 58.10.

AETIOLOGIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Causae redditio, a shewing of a reason, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [aitiologeo] rationem reddo, to render a reason.

Aetiologia is a figure or form of speech, whereby the Orator or speaker joyneth reason or cause to a proposition or sentence uttered, as an authentick seal thereunto.

Propositi reddit causas Aetiologia. Sperne voluptates: nocet empta dolore voluptas.

Intelligo quam difficili scopuloso{que} verser loco.

Nam cum omnis arrogantia sit molesta; tum illa ingenii at{que} eloquentia, molestissima. Divin. in Ver.

English Examples.

There are no wil••••s more privy then those which are vailed over with the dissimulation of duty,* 1.96 and the custome of familiar acquaintance; for thou maist easily by taking heed shun an o∣pen enemy: but this hidden, inward and fa∣mili••r evill▪ doth not only appear, but also op∣presse, before thou shalt be able to foresee and espie it.

* 1.97Look 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 be∣ing perished.

H••ppy in wanting of little, because not desi∣rous of much.

The errors in his nature were excused, by reason of the greennesse of his youth.

His heart being dissolv'd into love, spake in thoughts, as not having language enough to ex∣presse 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 pitty, 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 deligh∣ted 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, &c.

See in Rom. 3.20. & 4 14, 15. &c. 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 him∣self, which was reported or alleadged against him.

Arguit allatam rem contra Inversio pro se: Imo equidem; ne{que} enim si ••ccidissem, sepelissem.* 1.98

Romulo in coena parcius bibenti, dixit quidam; Romule, si istuc omnes faciant, vinum vilius sit: is respondit; imo vero carum, si quantum quis{que} 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 an∣swered, 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 Metasta∣sis, Mutation, which ancient Rhetoricians cal∣led 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 Pom∣peius and Caesar, Cicero rebounded the same ac∣cusation again to Antony, saying: Thou Mar∣cus Antony, thou I say gavest to Caesar (willing to turn all upside down) cause to make war a∣gainst thy countrey.

Scriptural Examples.

Matth. 15.26, 27. And he answered, and said, It is not good to take the childrens bread, and to cast it to dogs; But she said, Truth Lord: yet indeed the dogs eat of the crumbs, which fall from their Masters Table: Then Jesus an∣swered and said unto her, Oh woman, great is thy faith, &c.

1 King. 18.17, 18. Thus, when Ahab char∣ged Elijah, that it was he that troubled all Is∣rael; Nay saith Elijah, it is not I that trou∣ble Israel, but thou and thy fathers house, in that ye have forsaken the Commandments of the Lord, and thou hast followed Balaam, &c.

PROLEPSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Occupatio, Antici∣patio, Occupation or the prevention of an Objection, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pro] prae, before, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [lambano] capio, accipio, to take or receive; from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [lepsis] acceptio, a taking: or it is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pro∣lambano] anticipo, to prevent.

* 1.99Anticipation, or the prevention of an ob∣jection 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 con∣fute it, before it be spoken; or when we pre∣vent any objection, by framing an answer; or when we bring an objection and yield an an∣swer thereunto:

This figure hath Hypophora and Anthypophora necessarily relerting unto it.

Hypophora, signifies an Objection; it pro∣pounds 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 voyce, 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 Bap∣tism of John, whence was it? from heaven, or men? &c. And they reasoned with themselvs, 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 peo∣ple, &c.

* 1.100Anticipans, quae quis valet objecisse, Prolep∣sis Diluit: Hic aliquis mihi dicat: cur ego amicum Offendam in nugis? hae nugae seria ducent In mala, derisum semel exceptum{que} sinistre.

Dicet aliquis; Haec igitur est tua disciplina? sic tu instituis▪ adolescentulos, &c. Prosapodosis respen∣sio: Ego si quis, judices, hoc rob ore animi at{que} hac indole virtutis, &c.

English Examples of Anticipation.

Did I walk abroad to see my delight? my walking was the delight it self.

He saw her alive; he was glad to see her a∣live.

He saw her weep: he was sorry to see her weep.

He heard her comfortable speeches: no∣thing more joyful.

Scriptural Examples.

Rom. 9.19, 20. Thou wilt say then unto me, Why doth he yet find fault? who hath re∣sisted his will? nay but, oh man, who are thou? &c.

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 quickned except it dye, &c.

This must be noted, that the objection is many times wanting, which must be wisely supplyed by considering the occasion and the answer of it: as,

1 Tim. 5.11, 12. They will marry, having condemnation; Now, least any might, What, for marrying? The Apostle answers here, No, for denying their first faith.

Prov. 3.9. Honor the Lo••d with thy sub∣stance, &c.

Object. So I may begger my self. But this ob∣jection is prevented in the words of the next verse; so shall thy barns be filled with plen∣ty, &c.

See the like in Matth. 6.33, &c. see Isa. 49.14, 15. Matth. 3.9, &c.

But Prolepsis is also a figure of Construction, and then it is defined a certain summary pro∣nunciation 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:* 1.101 Procedunt castris hinc Acron, inde Quirinus: Alterum in alterius mactatos sauguine cernam.

Duae aquilae volaverunt; haec ab oriente, illa ab occidente. —Lavina{que} littora venit.

* 1.102EPITROPE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Permissio, permission, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [epitrepo] permitto, concedo, to permit or grant.

It is the suffering of a deed:

A figure when we either seriously or Ironi∣cally permit a thing, and yet object the incon∣veniency: this Ironical permission imports as much as an earnest prohibition, though the words are otherwise.

* 1.103Plane aut dissimulans permittit Epitrope fa∣ctum.

1. Permissio seria; ut, Tribuo Graecis literas, do multarum artium disciplinam, non adimo sermonis leporem, ingeniorum acumen, dicendi copiam: de∣niq: etiam, si qua sibi alia sumunt, non repugno: testimoniorum religionem et fidem nunquam ista Na∣tio coluit.

2. Permissio Ironica; an Ironical permission is then, when it only seems to be a Permissi∣on, which yet on the contrary is rather the highest Prohibition:

—ne{que} te teneo, ne{que} dicta refello. I, sequere Italiam ventis: pete regna per undas.

I, fuge, sed poteris tuti or esse domi.

Sit sur, sit sacrilegus, sit flagitiorum omnium vitiorum{que} Princeps; at est bonus Imperator et fae∣lix.

English Examples of Epitrope.

Simo in Terence seems by his words very wil∣ling to permit his son to intermarry with Gly∣cerie, 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, flie, but you may be safer at home.

Scriptural Examples.

Eccles. 11.9, Rejoyce oh young man, and let thy heart chear thee, &c. and walk in the wayes of thy heart, &c.

Rom. 2.17. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God, &c.

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, &c.

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.

INCREMENTVN, an increasing or waxing bigger: It is a form of speech which by degrees ascends to the top of something, or ra∣ther above the top, that is, when we make our

speech grow and increase by an orderly placing of words, making the latter word alwaies ex∣cèed 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 alwaies last.

This figure may aptly be compared to fire, the property whereof is alwayes to ascend as high as matter can carry it.

* 1.104A figure when a speech ascends by degrees from the lowest to the highest, where the lat∣ter words are alwayes the more great and vehe∣ment, by which the speech doth gradually as it were increase and wax great.

* 1.105Ad summum ex imo gradibus venit Incremen∣tum; Non plebs prava jubens; solida nec mente, tyranni Vis fera dimoveat justum; non turbidus Auster, Fulminei non dextra Jovis; non, si ruat orbis.

Facinus est vincire civem Romanum, scelus ver∣berare, prope patricidium necare: quid dicam in crucem tollere?

English Examples of Incrementum.

* 1.106O my Parmeno, the beginner, the enterpri∣zer, performer and accomplisher of all my pleasures.

Neither silver, gold, nor precious stones may be compared to her vertues.

He was carelesse of doing well, a looseness of youth; he was inclined to do ill, a weak∣nesse of youth; his mind consented to offend,

a shrewd temptation, he committed the act, an unhappy fault; he accustomed himself to abuse, a sad imployment; yet he did not this alone, but infected others with his perswasion, and seduced them by his example: and not that on∣ly, 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 lesse in him than a most pernicious and detestable resolu∣tion.

Scriptural Examples.

Psal. 1.1. Blessed is the man that walketh not in the counsel of the ungodly, nor stand∣eth in the way of sinners, nor sitteth in the seat of the scornful. Where the first degree is of un∣godly men, the second of sinners who wick∣edly contrive in their hearts the accomplish∣ment of their pernicious enterprizes; the third of scorners, who glory in their wickednesse and scoffe 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, &c.

As there are in the precedent examples gra∣dual ascensions from the lowest to the highest, called Incrementum, but by the Greeks Anabasis, Ascensus; So on the contrary are there De∣scensions from the highest to the lowest, cal∣led 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 brasse and tin, and iron, and lead in the midst of the furnace: they are even the drosse 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 obe∣dient unto the death, even the death of the Crosse.

EROTESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Interrogatio, Interroga∣tion, or questioning, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [erotao] interrogo, to question.

It is but a warm proposition; yet it often∣times doth better than a bare affirmation, * 1.107 which were but too easie and livelesse a speech; it is easie and gentile to sharpen the flats of af∣firmation and down-right relations:

A figure whereby we either (1) demand a question, (2) earnestly affirm; or (3) vehe∣mently deny a thing.

Note that an affi••mative Interrogation is a vehement denying; and a negative, a vehe∣ment affirming: and a negative interrogation sometimes vehemently commands, and an af∣firmative interrogation in like manner forbids.

* 1.108Quaerit * 1.109 Erotesis, poterat quod dicere recte. Et procul, ò miseri, quae tanta insania, cives? Creditis avectos hostes? aut ulla putatis Dona carere dolis Danaum? sic notus Vlysses?

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 threatning; and an affirmative Inter∣rogation in like manner forbids: as,

Aen. 4. Non arma expedient, tota{que} ex urbe se∣quentur?

English Examples of Erotesis.

The credit of behaviour, is to cover imper∣fection, and set forth your good parts better: now for that, this is too flat and lively a speech, aptly to expresse the affection of the mind; ex∣presse 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 fa∣thers 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 questi∣ons (inter alia).

1. Sometimes a question is asked with de∣sire only to receive an answer: as, The Mari∣ners of Jonas.

Jonas 1.8. Tell us (say they) for whose cause is this evill come upon us? what is thine occu∣pation? and whence comest thou? Such a que∣stion you may finde 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 doe well, shalt thou not be accepted? (i. e.) thou a••d thy Sacrifice shall both certainly be accepted, &c.

Josh. 1.9. Have not I commanded thee? &c. I have without all question assuredly com∣manded thee, &c.

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, &c. 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? &c.

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, &c. (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 immoveable, yet in my peoples eyes thou art but a Mole-hill, 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, cryes out; Who am I, O Lord God? and what is my house that thou hast brought me hitherto?

5. Interrogations sometimes raise and heigh∣ten 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? &c. (i. e.) Let all the world (if they can) shew 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? &c. The question here puts the brightest glory upon God in pardoning sin; There is no sin-par∣doning God, but our God only.

6. Interrogations are sometimes expostulato∣ry and complain: as,

Job 3.11, 12. Why dyed 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? &c.

Jer. 12.1. Wherefore doth the way of the wicked prosper? so in Isa. 1.21. &c.

7. You find in the Scripture doubting que∣stions: as,

Psal. 77.7, 8. Will the Lord cast off for ever? and will he be favourable no more? Is his mer∣cy clean gone for ever? &c.

8. You may also finde teaching questions: as,

Isa. 60.8. Who are these that flie as a clowd, and as the Doves to their windows? This tea∣ches 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 finde learning questions: as,

Acts 2.37. Men and Brethren, what shall we doe to be saved? &c.

ECPHONESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exclamatio, Ex∣clamation, or a crying out: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ecphoneo] exclamo, to cry out.

Ecphonesis is a pathetical figure, whereby as the Orator or speaker expresses the vehement af∣fection 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 exprest 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! ô spes falsas! proh vana voluptas!

O clementiam admirabilem!* 1.110

O scelus! ô pestis ô labes! ò libidinem effraena∣tam at{que} indomitam!

O utinam tunc cum Lacedaemona classe petîsset,

Obrutus insanis esset adulter aquis!

English Examples.

Thus Pyrocles seeing the milde Philoclea inno∣cently beheaded, bursts forth into this excla∣mation;

O Tyrant heaven, and Traytor earth, how is this done? How is this suffered? Hath this world a government?

Alas what delights and how great enjoy∣ments 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 fals∣hood and deceit!

Scriptural Examples of Ecphonesis.

This figure is made in Scripture these ten wayes, viz.

1. In way of Admiration: as,

Rom. 11.33. Oh the depths of the riches both of the wisdome and knowledge of God! &c.

Psal. 8.1. O Lord, how excellent is thy Name!

144.15. O happy people that are in such a case! &c.

2. In way of Indignation••, as

Acts 13.10. O full of all subtilty and mis∣chief, thou childe of the devil, thou enemy of all righteousnesse! &c.

3. In way of Detestation and abhorrencie: as,

Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death!

Jer. 44.4. O doe not this abominable thing that I hate, &c.

4. In the way of entreaty or wishing: as,

Psal. 14.17, O that the salvation of Israel were come out of Sion!

Isa. 64.1. O that thou wouldst rent the hea∣vens! &c. 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 flie and be at rest! See Gen. 17.18. Deut. 5.29.

5. In way of Commiseration and Lamentati∣on: as,

Luke 13.34. O Jerusalem, Jerusalem, which killest the Prophets, &c. how often would I have gathered thy children together, &c.

Lam. 1.1. How is the golden City spoiled! how doth the City sit solitary, that was full of people? &c. how is she become as a widow?

6. In way of Reprehension: as,

Gal. 3.1. O foolish Galatians, who hath bewitched you, &c. See in Acts 7.51, 52, &c.

7. In way of Derision: as,

Mark 15.29. And they that passed by (our Saviour) rayled on him, wagging their heads,

and saying; Ah thou that destroyest the Temple and buildest it in three dayes!

8. In way of Love: as,

Psal. 84.1. O how amiable are thy Taber∣nacles, 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 righteousnesse, &c.

EPIPHONEMA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acclamatio, Ac∣clamation, or a shooting out of the voyce: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [epiphoneo] acclamo, to cry out or shoot forth the voice.

* 1.111 It is an applause of a thing approved, or a sententio••s ••lause of a discourse, and serves for Amplification, when, after a great crime, or de∣sert, exclaimed upon or extolled, it gives a mo∣ral 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 sen∣tence is added, briefly purporting some Empha∣sis, and the speakers censure of the thing so done or declared.

Narratae subit & rei Epiphonema probatae.* 1.112

Acclamation is brought in with these words, viz. Sic ita, adeo ut, quippe, tantus, quantus, ta∣lis, qualis, ecce, videamus ergo, &c. ut,

Tant molis erat Romanam condere gentem.

Quam ut adipiscantur, omnes optant: eandem ac∣cusant 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 insani∣unt, qui opes virtuti praeferunt.

English Examples of Acclamation.

Thus after the relation of Scipio Affricanus's course, who having been Generalissimo of the greatest Armies in the world; having for a long time had Kings s••itors for his favour, and to the day of his death, Nations kept in aw 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 Acclamati∣on;

So little need hath he to stoop to private cares, that thrives upon publique victories; and so small leisure has he to be desirous of riches, that hath been so long possest and satisfied with honour, which our Ancestors reputed the im∣mortal end of mortal actions.

So inconstant is the favour of Princes.

Thus dangerous is the satisfaction of a sensu∣al appetite.

So hard is it to escape the force of temptati∣ons.

So weighty a matter it was to set up the Ro∣man Nation.

Scriptural Examples of Acclamation.

Thus in Matth. 22. in the beginning of the Chapter, after the relation of the Para∣ble of the Kings sons marriage, and of the man, who (for that he had nor on a wedding garment) was cast into outer darkness, &c. you finde this acclamation elegantly ad∣ded 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. Psalm spoken of the terrors of Gods indignation when his wrath is kind∣led against his Adversaries, we find this ac∣clamation,

In the last verse; Blessed are all they that put their trust in him.

Thus also he having in the 72. Psalm 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Correctio, e∣mendatio, Correction or amending; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [epanortho••] Corrigo, to correct or amend.

* 1.113 Correction having used a word of sufficient force, yet pretending a greater strength of meaning, refuses it, and supplyes the place with one of more extension.

It is the reinforcement of the clause last ut∣tered 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 les∣ser.
• 3. By doubting.
• 4. By the signs of repenting.

* 1.114Est 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 gra∣vem personam induxi?

English Examples of Epanorthosis.

Joseph was amongst his brethren, did I say brethren? nay Tyger-like Monsters.

I perswade 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 poysonous Serpent; yet none of these are fit e∣nough for thee, a devill thou art both in res∣pect of thy malice which thou possessest, and o•• the sundry mischiefs thou daily dost com∣mit.

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, &c.

I have in your service spent not my time on∣ly, but my strength and estate.

Scriptural Examples.

Gal 4.9. But now after that you have known God, or rather are known of God, &c.

Thus in Act. 25.27. Paul corrects his doubt∣fulnesse of Agrippa's belief, where he saith, Believest thou King Agrippa? I know thou believest.

1 Cor. 15.10. I laboured more abundantly then 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, &c.

When the word is corrected before it be spo∣ken: as,

2 Cor. 3.3. Forasmuch as ye are manifestly declared to be the Epistle of Christ, ministred 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.

* 1.115APOSIOPESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reticentia, a hol∣ding ones peace, derived from, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [apo] post, after; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [siopao] obticeo, to hold ones peace or be silent.

Aposiopesis is a form of speech whereby the speaker through some affection, as either of sor∣row, bashfulnesse, 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.

* 1.116Aposiopesis 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 to∣tum 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 vehe∣mency of immoderate affections proceeding to some excesse, or to signifie by a part what the whole means.

I let passe your frequent drunkennesse, your wanton company.

Much more might be said, but I dare not ut∣ter all my minde.

How doth the childe Ascanius, whom time∣ly Troy to thee:—breaking off by interrup∣tion of sorrow.* 1.117

I might say much more, but modesty com∣mands 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 un∣to 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 beest a King, thou mayst do what pleases thy self. Arise speedily and be doing. But remember this was the counsel of a Jeze∣bel.

Heb. 3.11. To whom I sware 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. Hos. 8.1. Isa. 1.13.

APORIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Addubitatio, Doubting, or a want of counsel or advice; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [aporeo] animi pendeo, animi dubius sum, & nescio quid mihi sit faciendum; to be doubtful of minde, or not to know what is best to be said or done: or it is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [aporos] which signifies as it were not having a way or passage.

Aporia is a figure whereby the Speaker shew∣eth 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.

* 1.118Consulit addubitans quid agat dicatve Apo∣ria. Quid faciam? roger, anne rogem? quid deinde rogabo?

En quid agam? rursusne procos irrisa priores Experiar? Nomadum{que} p••tam connubia supplex?

At length the answer of this doubt fol∣lows;

Quin morere, ut merita es, ferre{que} averte dolorem. Addubitatio sola est,—Heu quae nunc tellus, quae me aequora possunt Excipe••e? aut quid misero mihi deni{que} restat?

English Examples of Aporia.

Whether he took them from his fellows more impudently,* 1.119 gave them to a harlot more la∣sciously, removed them from the Rom••ne

people more wickedly, or altered them more presumptuously, I cannot well declare.

What shall I doe? whither shall I flie? whom shall I blame? what shall I pre∣tend?

I know not what to term it, folly or for∣getfulnesse, ignorance or wilfulnesse.

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 straight be∣tween two, having a desire to depart and to be with Christ, which is farre better: neverthe∣lesse to abide in the flesh is more needful for you, &c.

Psal. 139.7. Whither shall I goe from thy Spirit? or whither shall I flie from thy pre∣sence?

See Rom. 7.24, 25. Lam. 2.13. Luke 16.3, 4.

ANACOENOSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Communicatio, Communication, or an imparing a thing to another; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ana] with, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [coinoo] communico, to communicate un∣to 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 Opp••∣nent:

(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 in∣violable 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? &c.

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? &c.

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. &c.

PROSOPOPOEIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fictio personae, the feigning of a person, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [prosopon] persona, a person, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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, &c.

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 agreeablenesse sake attributed un∣to 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, &c. are brought in speaking, hearing, &c.

Personam inducit * 1.120 Prosopopoeia loquen∣tem:* 1.121 Hósue mihi fructus, hunc fertilitatis honorem Officii{que} refers? quod adunci vulnera aratri Rastrorum{que} fero, toto{que} exerceor anno.

Sic Aeneae Prosopopoeiam Virgilius Aeneid 2. composuit, cum Aeneas sociis cibum vinum{que}

Dividit, & dictis marentia pectora mulcet. O Socii (ne{que} enim ignari sumus ante malorum) O passi graviora! dabit Deus his quo{que} finem &c. Tandem sic Prosopopoeiam claudit: Talia voce refert.

Look that your access to, and retreat from this figure be comely, lest you seem precipi∣tantly 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 Lilly; yea Death it self is feigned to live and make a speech.

Thus, if an Orator having occasion to com∣mend Truth or any vertue unto his hearers, he may after some due praise of it, feign it a per∣son, and bring it in bitterly complaining how cruelly she is oppressed, and how little estee∣med; how many be her enemies, and how few her friends; how she wandereth hither and thi∣ther without entertainment, and remains with∣out habitation, &c.

I see my words will not move you, but sup∣pose some of your grave Ancestors should thus speak to you; Children, can we behold your manners without indignation, being full of pride, effeminatenesse, &c.

If your Ancestors were now alive, and saw you abusing your self in mispending your estate by them providently gathered together and con∣ferred upon you, would they not say thus, &c.

Scriptural Examples of Prosopopoeia.

Josh. 24.27. Behold this stone shall be a witnesse unto us; for it hath heard all the words of the Lord which he hath spoken unto us, &c.

Judg. 9.8. Thus Jotham brings in the trees speaking as men: The Olive-tree will not leave his fatnesse, nor the figtree his sweetnesse, nor the vine his wine, to reign over others; but it is the bramble that affecteth soveraignty and domination, a base, scratching, worthlesse, fruit∣lesse shrub, good for nothing but to stop gaps and

keep out beasts from spoyling the pleasant fields, and afterwards to be burnt.

1 Kings 13.2. And he cryed against the Al∣tar in the word of the Lord, and said, O Altar, Altar, thus saith the Lord, &c.

Psal. 98.8. Let the floods clap their hands: let the hills rejoyce together.

Thus in Isa. 35.1, 2. the Prophet attributes joy and singing to the Wildernesse, the Solita∣ry 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 de∣scription of the terrible Army of the Babyloni∣ans.

Prosopopaeia is two-fold; Imperfect, or Per∣fect.

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 say∣ing 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 entring into and leaving off of the same.

Thus in Prov. 8. Wisdom cryeth at the Gates, &c. Unto you O men I call, &c. where the entrance is in the beginning of the chapter, her speech in the latter part of i••.

APOSTROPHE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aversio, a turning away or dislike: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [apo] from, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [strepho] verto, to turn.

Apostrophe is a diversion of speech to another person then 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,* 1.122 and speak to some new person, present, or absent, as to the people, or witnesses, when it was before directed to the Judges, or Oppo∣nent.

This Diversion of speech is made these nine wayes; 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 ina∣nimate things.

Sermonem a praesenti avertit Apostrophe: et auro

* 1.123Vi potitur. Quid non mortalia pectora cogit

Auri sacra fames?

Vos Sanctissimi Angeli, testes volo meae innocen∣tiae.

Quous{que} tandem, Catilina, abutere patientiâ nostrâ?

Vos adeste ciconiae, et ingratitudinem hominum re∣darguite.

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 lyable to the like prejudice, to i∣magine 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 ex∣amination 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 your self gives shew of life: as,

Hope, tell me, what ground hast thou to hope for, &c.

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,

Hos. 13.9 O Israel, thou hast destroyed thy self, but in me is thine help.

Thus David having denounced Gods judg∣ments against the Kings and Rulers of the earth in the 2. Psalm, 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, &c. Be wise therefore oh ye Kings, be instructed ye Judges of the earth.

Thus Isaah finding the people to be rebelli∣ous, 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 nouri∣shed and brought up children, and they have re∣belled 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nominis communio, seu nomina diversa idem significantia, a par∣taking together of a name, or divers words sig∣nifying one and the same thing, whereof the lat∣ter is usually explanatory to the former: deri∣ved from, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [syn] simul, together, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [onoma] nomen, a name or word.

A Synonymie is a commodious heaping toge∣ther of divers words of one signification.

* 1.124 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 signifie the dignity or magnitude of the thing mentioned.

This figure and Palalogia, which signifies Re∣petition of the same word, are alike; and serves to amplifie and to excite vehement affection and passion, when from one thing many wayes expressed, we fasten many stings as it were in the minde of the hearer.

Verba Synonymia addit rem significantia ean∣dem.* 1.125

Enses & gladii. Superatne & vescitur aura Aetherea, nec adhuc crudelibus occubat umbris?

Prostavit, perculit affixit. Abiit, excessit, evasit, erupit.

English Examples of a Synonymie.

Wisdom in the poor man,* 1.126 lyes as a thing de∣spised, rejected, oppressed, buryed and utterly extinct.

Is it not a certain mark and token of intolera∣ble arrogancy and venemous envy, where the tongue is still exercised in depraving, slandering, defacing, deriding and condemning of other mens words and works?

Who more worthy of renown,* 1.127 honour and same, then Caesar? who more worthily estee∣med, beloved, reverenced and honoured then noble Cesar? who amongst men was his equal in knowledge, understanding, policie and wis∣dom? what was he that might be compared to

him, either in courage of heart, in fortitude of minde, 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 chearful aspect, she is a most delicate object, &c.

Your beauty (sweet Lady) hath conquered my reason, subdued my will, mastered my judg∣ment.

Scriptural Examples of a Synonymie.

Isa. 19.8. The fishers also shall mourn, and all they that cast angle into the brooks shall la∣ment, &c.

Psal. 18.13. The Lord also thundred in the heavens, and the Highest gave his voyce, &c. Here the first sentence is repeated by the latter, but yet with other words of the same significati∣on: for in the former is, the Lord; in the latter, the Highest; in the former, thundred; in the latter, gave his voyce.

Psal. 18.2. The Lord is my rock, and my for∣tresse, 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 ut∣tereth her voice in the streets.

Prov. 2.2. So that thou encline thine ear un∣to wisdom; and apply thy heart to understand∣ing, yea, if thou cryest after knowledge, and lift∣est up thy voyce for understanding, &c.

Prov. 4.14, 15. Enter not into the path of the wicked, and goe not in the way of the ungodly;

avoid it, passe not by it, turn from it, and pass away.

Prov. 9.10. The fear of the Lord is the be∣ginning 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, &c.

HIRMOS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nexus, series a bond or knot, or an heaping up of many things of diffe∣rent kinds: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [heiro] necto, co∣pulo, to knit or couple together.

A figure whereby a sudden entrance is made in∣to a confused heap of matter; or when that which might have been spoken in one word is for plain∣nesse and evidence sake mustered together, or rehearsed through many species or forms.

Diversas specie res multas congerit Hirmos: Grammaticus, Rhetor, Geometres, pictor, aliptes,* 1.128 Augur, Schoenobates, Medicus, Magus; omnia novit.

English Examples of Hirmos.

All men exclaim upon these exactions, No∣bles, Gentry, Commonalty, Poor, Rich, Mer∣chants, Peasants, young, old, high, low, and all cry out upon the hard impositions of these but∣thens.

Loves companions be unquietnesse, longings, fond comforts, faint discomforts, hopes, jea∣lousies, rages, carelesnesse, carefulnesse, yield∣ings, &c.

Scriptural Examples.

Isa. 3.16. Because the daughters of Sion are haughty, and walk with st••etched-out necks, and with wandering eyes, walking and mincing as they goe; and making a tinckling with their feet.

Isa. 1.11. What have I to do with the multi∣tude 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 bul∣locks, nor of lambs, nor of goats, &c.

See Isa. 1.12, 13, 14. Rom. 1.29, 30. Gal. 5.19, 20, 21, 22, &c.

APOPHASIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, negatio, a denying, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [phao] dico, to speak and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [apo] which sometimes signifies a deny∣ing; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [apophemi] nego, to deny.

It is a kind of an Irony, whereby we deny that we say or doe that which we especially say or doe,

* 1.129Non dico Apophasis: Nec ea dico, quae si dicam, tamen infirmare non possis. Nil dico.

Quid memorem, efferam, repetam? &c.

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 Ex∣amples of both together.

PARALIPSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [paraleipsis] prae∣teritio, an over-passing, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [paraleipo] praetermitto, omitto, to preter∣mit, or leave out.

Preterition is a kind of an Irony, and is when you say you let passe that which notwithstand∣ing 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 passe, I am silent. I will leave out. I o∣mit. I say not.

—Taceo, mitto, est Paralipsis.* 1.130

Sunt haec et alia in te falsi accusatoris signa per∣multa, 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 simu∣lat Orator suorum calamitatem, quam tamen signi∣ficantius exprimere non posset.

Apophasis, is not unlike to this figure, for it differs not, unlesse 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 en∣vious concurrences, and some prepared compa∣risons in your countrey, which have some feeling with young men of fore-sight.

I only say, how shall our promises give judg∣ment against us, &c.

I doe not say you received bribes of your fel∣lows.

I busie not my self in this thing, that you spoyl Cities and Kingdoms, and all mens hou∣ses.

I let passe your thefts and your robberies.

A Scriptural Example of both figures.

Philemon v. 19. Albeit I do not say to thee, thou owest thy self unto me.

PERIPHRASIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Circuml••cutio, a long circumstance, or a speaking of ma∣ny words, when few may suffice; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [periphrazo] circumloquor, to utter

that in many words which might be spoken in few.

* 1.131 It is the using of many words for one thing.

Periphasis is a figure when a short ordinary sense is odly exprest by more words; or when a thing is shadowed out by some equivalent ex∣pressions.

Rem circumloquitur per plura Periphrasis u∣nam: Trojani belli Scriptor. Chironis alumnus.* 1.132

This figure is made principally four wayes, viz.

1. When some notable enterprise, ones na∣tive countrey, or a sect, or strange opinion is put in stead of the proper name, &c. as in the first example,

Trojani belli Scriptor, The Writer of the Tro∣jan war, for Homer.

Chironis alumnus, he that was educated by Chiron the son of Saturn, for Achilles.

2. When by the Etymologie, to wit, when the cause or reason of a name is unfolded: as,

Vir sapientiae studiosus, a man studious of wis∣dom, 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 minde, which brings palenesse 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 Rheto∣rique.

Legum ac civium libertatis oppressor, pro Tyran∣no.

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 Suns earlinesse.

So in stead of Mopsa wept ill-favouredly, Mopsa disgraced weeping with her counte∣nance.

To sleep among thieves; by this figure thus,

To trust a sleeping life among theives.

When they had slept a while, thus;

When they had a while hearkened to the per∣swasion of sleep; where, to be inclined to sleep, is exprest by a Metaphor (which is very help∣ful in this form of speech) taken from one who moves and inclines by perswasion.

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 in∣to the Tabernacle of my house, nor go up in∣to my bed; I will not give sleep to mine eyes, nor slumber to mine eye-lids, untill, &c. the sense is, I will not rest untill, &c.

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 lo∣ved; (i. e.) John.

Mark 14.25. The fruit of the Vine: (i. e.) Wine.

Job 18.14. The King of terrors; (i. e.) death.

* 1.133 METAPLASMVS, Transformation, It is a Figure when by reason of the verse, &c. something is necessarily changed redundant, or defficient.

PROSTHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appositio, a putting of one letter to another, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [aphairesis] ademptio, de∣tractio, a taking away.

A figure contrary to Prosthesis, and is, when a letter or syllable is taken away from the begin∣ning of a word.

* 1.134Prosthesis 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, interpositio, interposition, or a putting in between.

Epenthesis is the interposition of a letter or syl∣lable in the midst of a word.

Syncope de medio tollit, quod Epenthesis infert.

* 1.135Examples 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.* 1.136

Ingeni. Hymen. Curru. Tyrio vestirier ostro.

Ingeni, for, Ingenii. Curru, for, currui. Pecu∣li, for, Peculii. Dicier, for, dici.

ANTITHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oppositio, oppo∣sition, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [antitheton] oppositum, opposite, set or placed, against; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anti] against, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [thesis] positio, a po∣sition, or state of a question, which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [tithemi] pono, to put.

Antithesis is sometimes a figure, whereby one letter is put for another; and then it is the same with Antistoichon, which signifies change of let∣ters.

Litterulam Antithesis mutat, quod & Antistoe∣chon:* 1.137 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 oppo∣sed

to contraries in a speech or sentence; or when contrary Epithets are opposed, as also when sentences, or parts of a sentence are oppo∣sed to each other.

In bonâ segete nonnulla spica nequam, ne{que} in ma∣lâ non aliqua bona.

This Exornation is of contrary words; or con∣trary sentences.

1. Of contrary words: as,

Hujus orationis difficilius est exitum, quàm prin∣cipium invenire.

Quisquis ubi{que} habitat, maxime nusquam ha∣bitat.

2. Of Sentences: This Antithesis marvailous∣ly delights and allures.

Obsequium amicos, veritas odium parit.

Habet assentatio jucunda principia; eadem exi∣tus 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 offensioni∣bus belli, sed victoriis, non stipendiis, sed triumphis, est traducta.

But that is the most elegant Antithesis, when contrary words are oftnest opposed to each o∣ther: as,

Egentee in locupletes, perditi in bonos, servi in do∣minos armabantur.

Or when contrary sentences are oftnest oppo∣sed: as,

Conferte hanc pacem cum illo bello; hujus prae∣toris adventum cum illius Imperatoris victoriâ; hujus cohortem impuram cum illius exercitu in∣victo; 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 qui∣et desires to happy contentment, from sorrow to joy, and from transitory time to immorta∣lity.

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 Kingdome in bon∣dage, and a glorious light in the midst of dark∣nesse.

Compare the ones impatiency with the o∣thers mildnesse, the ones insolency with the o∣thers submission, the ones humility with the o∣thers indignation, and tell me whether he that conquer'd seem'd not rather confounded, then he that yielded, any thing discouraged; or set the ones triumph against the others captivity, losse against victory, feasts against wounds, a crown against fetters; and the majesty of cou∣rage will appear in the overthrown.

What's more odious then 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 beest 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 up∣right shall flourish.

Verse 34. Righteousenesse exalteth a Nation: but sin is a reproach to any people.

Isa. 59.9. We wait for light, but behold ob∣scurity; for brightnesse, but we walk in dark∣nesse.

Lam. 1.1. How doth the City sit solitary that was full of people! how is she become as a wi∣dow! she that was great among the Nations, and Princesse among the Provinces, how is she become tributary!

Prov. 29.2. When the righteous are in autho∣rity, the people rejoyce: 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.

* 1.138METATHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transpositio, Transposition.

Transposition is a Grammar figure whereby one letter is put for another.

Transponit{que} elementa Metathesis; ut, tibi Thym∣bre.

Thymbre, pro, Thymber▪ item, pistris, pro, pristis.

ECTHLIPSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [synaloiphe] Commixtio, a mingling together.

It is a gathering of two vowels into one sylla∣ble: or a Collision or dashing together of a vow∣el before another in divers words.

Ecthlipsis M. vocales aufert Synaloepha.* 1.139

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, correptio, a shortning.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, extensio, extension, or leng∣thening.

A figure of Prosodia, whereby syllable, short by nature is made long.

Systole ducta rapit; correpta Diastole duc••t.* 1.140

Examples of Systole and Diastole.

Recidimus. Steterunt. Naufragia. Semisopi••a.

SYNAERESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [synairesis] Contri¦ctio, Contraction.

It is a contraction of two words or syllable into one.

* 1.141Syllaha de binis confecta Synaeresis esto: Acripides. alveo. cui. tenvis. parjetis. aurea. Seu lento fuerint alvaria vimine texta.

Alvaria pro alvearia.

Diaeresis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [diairesis] divisio, division.

It is a figure of Prosodia, and is when one syl∣lable is divided into two parts.

* 1.142Dividit 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [elleipsis] defectus, de∣fect, or want: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ellei∣po] deficio, to lack or want.

* 1.143 A figure when for expressing of passion and affection, some word (necessary in construction) is forborn: or, when in a sentence, a word is wan∣ting,

to make that sense, which hath been spo∣ken.

Dicitur Ellepsis, si, ad sensum, dictio desit: Non est solvendo. dicunt. quid plura? quid istis?* 1.144

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 negligen∣ter agier? ubi deest [decet].

Ex pede Herculem: ubi omittitur computes mag∣nitudinem.

Scriptural Examples of Ellipsis.

Gen. 3.1. And he said to the woman, (i.e.) the devill in the Serpent.

Exod. 4.15. Then Zipporah took a sharp [stone or knife] which is understood, but not exprest in the Original.

Numb. 14 19. He also that shall have domi∣nion shall be of Jacob, &c. (i. e.) the off-spring of Jacob.

See Numb. 16.28. 2 King. 19.9.22.18.

Isa. 1.13. I cannot iniquity, (i. e.) I cannot bear iniquity.

Hos. 8.1. Trumpet to mouth, (i. e.) set the Trumpet to thy mouth.

Psal. 6.4. And thou Lord, how long?

ZEVGMA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, junctura, a joyning or coupling together: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, jungo, to joyn or couple.

Zeugma is a figure of construction, whereby one Verb or Adjective answering the nearer to divers Nominative cases or Substantives, is re∣duced to the one expresly, but to the other by a supplement.

Suppositis multis si verbum inserviat unum, * 1.145Aut Adjectivum, fit Zeugma: Hic illius arma, Hic currus fuit. Hircus erit tibi salvus & hoedi.

Vicit pudorem libido, timorem audacia, ratio∣nem amentia.

But when there is a Comparison, or Simili∣tude, 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 at{que} ego fecisset.

Zeugma is made three wayes; 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 Cataline,* 1.146 whom at a∣ny time shame could call back from dishonesty, either fear from perill, or reason from madness.

Here the Verb [could call back] is the com∣mon word which is exprest 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, nomen{que} tuum, laudes{que} mane∣bunt.

Ego Dormio & tu.

What a shame is this, that neither hope of reward, nor fear of reproach could any thing move him, neither the perswasion 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 e∣quity, 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 lo∣cution, not of construction; as,

Joannes fuit piscator & Petrus.

John was a fisherman and Peter.

SYLLEPSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Comprehensio, Compre∣hension, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [syllamba∣no] comprehendo, to comprehend or contain.

A figure of Construction, and is when a No∣minative case plural is joyned 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.

* 1.147Personam, genus & numerum conceptio tri∣plex. Accipit indignum Syllepsis sub mage digno: Tu{que} puer{que} eritis. Rex & Regina beati.

Quid tu & soror facitis? In English,

What doe you and your sister make?

Ego & mater miseri perimus: I and my mother being miserable, doe perish.

Tu & uxor, qui adfuistis. testis estote: You and your wi••e, who were present, be ye witnes∣ses.

Syllepsis is threefold: viz.

1. Of the Person: as,

Ego & pater sumus in tuto: I and my father are safe.

Ne{que} ego, ne{que} 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 bro∣ther are white.

So Ovid. Impliciti laqueis nudus uter{que} jacet: They lie both naked fast tyed together with cords, speaking of Mars and Venus tyed together in Vulcans net.

DIALYTON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dissolutum, disjoyn∣ed; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [dialyo] dissolvo to disjoyn.

It is all one with Asyndeton.

Asyndeton, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inconjunctum, disjoyned, or without copulative: derived from the priva∣tive a, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [syndetos] colligatus, bound together; which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [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, id{que}* 1.148 * 1.149 Articulus faciet: Rex, Miles, Plebs negat il∣lud. Frangetoros, pete vina, rosas cape•• tingere nardo,

Tot res repente circumvallant, unde emergi non potest; vis, egestas, injustitia, solitudo, infamia.

Vbi singulae voces asynditae, sunt emphaticae.

Caeteros ruerem, agerem, raperem, tunderem, pro∣ste••nerem.

Veni, vidi, vici.

Here if the words were copulated with con∣junctions, the quick vertue, vehemency and earnest affection of the speech would languish and decay.

English Examples of Dialyton and Asyndeton.

Her face with beauty, her head with wisedom, her eyes with Majesty, her countenance with gracefulnesse, her lips with lovelinesse; where many [ands] are spared.

The King himself, the souldier, all sorts of people deny this.

By the folly and wickednesse 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 with∣out entreaty, but perswade without speaking.

Her wit endeared by youth, her affection by birth, and her sadnesse by her beauty.

Scriptural Examples.

1 Cor. 13, 4, 5, 6, 7. Charity suffereth long, envyeth not, vaunteth not it self, is not puffed up, behaves not it self unseemly, seeketh not her own, is not easily provoked, thinketh no evill, &c.

2 Tim: 3.2, 3. For men shall be lovers of their own selves, covetous, boasters, proud, blas∣phemers, disobedient to parents, unthankful, un∣holy, &c.

The like also you may find in Rom. 1.29, &c. Psal. 66.1, 2, 3. Rom. 3.11, 12, &c. 1 Thes, 5, 16. &c.

POLYSYNDETON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, varie & multipliciter conjunctum, diversly and many wayes joyned or coupled together: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [polu multum, valde, very much, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [syndetos] conjunctus, joyned together.

A figure signifying superfluity of conjunctions, and is when divers words are for their weighti∣nesse, (and not without an Emphasis) knit to∣gether with many copulatives.

Conjunctura frequens vocum Polysyndeton esto:* 1.150 Fata{que} forsunas{que} virûm mores{que} manus{que}

Liv. lib. 8. Dec. 3. Et somnus & vinum, & e∣pulae, & scorta, & balneae, corpora at{que} animos e∣nervant.

English Examples.

Overmuch sleep also, and wine, and ban∣quets, and queans, and bathes enervate and en∣feeble the body and minde.

He was both an enemie to his countrey, and a betrayer of his trust, and a contemner of the good laws, and a subverter of the peoples liber∣ties 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 chari∣ty, I am become as sounding brass, or a tinck∣ling

cymbal, and though I have the gift of pro∣phesie, 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, &c.

G••l. 4.10. Ye observe dayes, and months, and times, and years.

The like examples you have in Rom. 8.38, 39. P••al. 18.2, &c.

PLEONASMVS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, redundantia, superfluity: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pleona∣zo] redundo, to abound superfluously.

A figure whereby some superfluous word is ad∣ded in a sentence to signifie emphatically the ve∣hemency and earnestnesse of the speaker, and the certainty of the matter spoken.

* 1.151Vocibus exuperat Pleonasmus & emphasin au∣get. Auribus his audivi, oculis vidi, ore loquutus.

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 spake 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 weaknesse of our capacities, clear up things to our understandings, and beat them as it were into our dull apprehen∣sion: as,

Deut. 13.4. Ye shall walk after the Lord and fear him, and keep his commandments, and o∣bey his voyce, and you shall serve him, and cleave unto him.

Deut. 33.6. O foolish people and unwise, &c.

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, &c.

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 ano∣ther.

PARELCON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, protractio, protraction, or prolonging; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pa∣relco] potraho, to protract or prolong.

A figure when a syllable, or whole word is ad∣ded to another in the end of it.

* 1.152Syllabicum adjectum sit vocis fine Parelcon: Quipote. numnam. etiamnum. ehodum. tu Sosia a∣desdum.

PARENTHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, interpositio, in∣terposition, or an inserting between: de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [parentithemi] insero, inter∣jicio: to interpose, or cast between.

Parenthesis is a form of speech or a clause com∣prehended 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 then it will render the sentence obscure.

2. Let it be very seldome that one Parenthe∣sis be inserted within another.

* 1.153Membrum interjecto sermone Parenthesis au∣get: 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 ingenu∣ity in you) whether, &c.

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, &c.

And indeed all Parentheses are in extreams, either graces or foyls 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 spea∣ker supposing that the hearer may demand a rea∣son of, or make an objection to what he saith, p••even••eth him by an interposition expressed be∣fore the sentence be all ended: so that hereby it may appear that a Parenthesis serves to confirm the saying by the inte••position 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 anno∣tation or exposition to give light, and to re∣solve the doubt.

Scriptural Examples of Parenthesis.

2 Cor. 11.23. Are they Ministers of Christ? (I speak as a fool) I am more, &c.

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 bryars and thorns.

EVOCATIO, Evocation or calling forth.

* 1.154Evocation 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 se∣cond Person, which draws and as it were calls it away to its own impropriety: or,

When as the first or second Person doth imme∣diately call unto it self the third; they do both become the first or second Person.

* 1.155Personam ad primam revocatur sive secun∣dam. 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 doe seek pleasures.

PARATHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appositio, apposi∣tion, or a putting of one thing to another; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [paratithemi] appono, to put or adde unto.

Apposition is a continued or immediate Con∣junction 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 Noune Substantive is for Declara∣tion 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 Aga∣nippe.* 1.156

This figure is made for a threefold considera∣tion: 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 judgment.

Nierus, ••dolescens insigni formâ: Nireus, a stripling of an excellent beauty.

A Scriptural Example of Parathesis.

John 14.22. Judas saith unto him, not Isca∣riot, Lord how is it that thou, &c.

ANTIPTOSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 casus pro casu positio, the putting of one case for another derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anti] pro, for, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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: * 1.157Vrbem quam statuo vestra est. b 1.158 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 refer∣ti;* 1.159 for omnis generis.

Terence: Nam expedit bonas esse vobis. vobis, for vos.

Virg, Haeret pede pes, densus{que} viro vir. pe∣de, pro pedi.

But this figure and Hypallage are found rather to excuse the license or the error of Authors, then to shew that we may do the same.

Scriptural Examples.

Rev. 3.12. Him that overcometh will I make a pillar, &c.

Rev. 1.5, Luke 1.55.

HELLISMVS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graecorum imita∣tio, Sermo Graecanicus, Graecismus seu propri∣etas Graecorum verborum; A Graecism or speech after the manner of the Greeks, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [Hellen] Deucalions son, from whom the Greeks are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [Hellenes] fróm whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 man∣ner of the Greeks: which is,

When the construction proper to the Greek tongue is used in another language.

Hellenismus erit phrasis aut constructio Grae∣ca: Desine clamorum. fallunt, ardebat Alexin.

Nobis non licet esse tam disertis. (Terentius, Vti{que} vobis expedit esse bonas) —didicisse fideliter artes Emollit mores.

Virg. Cui nec certaverit ulla.

Hor. desine curarum, pro à curis.

This Graecism Edm. Spencer uses also not un∣elegantly in the English tongue: as,* 1.160

For not to have been dipt in Lethe Lake, Could save the * 1.161 son of Theris from to die.

Tmesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sectio, a Section, or dividing, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [temno] or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [tmao] se∣co, scindo, to cut or divide.

Tmesis is a figure whereby the parts of a com∣pound or simple word are divided by the inter∣position of another.

Compositae in partes est Tmesis sectio vocis:* 1.162 Quae mihi cun{que} 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.

HENDIADYS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hedia∣duo] unius in duo solutio, a dividing of one thing into two: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [edo] corrodo, to bite or gnaw in sunder, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hen dia duoin] unum per duo, one thing by two.

Hendiadys is a figure whereby one thing is divi∣ded into two, or when one thing is expressed by more words.

* 1.163Hendiadys unum in duo solvit, mobile fixum Dans: auro & pateris, Chalybem fraenos{que} momordit.

Pateris et auro, (i. e.) aureis pateri••.

Chalybem fraenos{que} &c. (i.e.) fraenos chalybeos.

In regione & umbrâ mortis, (i. e.) regione um∣brosâ mortis.

English Examples.

Cups of gold, (i. e.) golden cups.

In the Region and shadow of death, (i. e) in the shadie region of death.

Scriptural Examples of Hendiadys.

Gen. 19.24. And Jehovah rained upon So∣dom and Gomorrah brimstone and fire, &c. (i. e.) firie and burning brimstone, or sulphurous fire. See Gen. 1.26.

Jer. 29.11. Ad dandum vobis finem & expe∣ctationem, (i. e.) finem expectatum.

Matth. 4.16. They that sate in the Region and shadow of death; (i. e.) in the shadie region of death.

Matth. 20.20. Then came the mother of Ze∣bedees children with her sons, worshipping him and desiring, &c. (i. e.) desiring by worship∣ping.

ENALLAGE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ordinis permutae∣tio, a change of order; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [enallatto] permuto, to change one thing for another; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [enallos] inversus & praeposterus, turnd 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 tem¦pus,* 1.164 Cum{que} modo genus; ut:* 1.165 Pereo a 1.166 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 dix∣eris.

Cicero ad Trebat. Sed valebis mea{que}* 1.167 negotia videbis, me{que} dits adjuvantibus ante brumam ex∣pectabis: 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,* 1.168 desine: pro, Praesto sum; nam de se loguitur.

Virg. Omnis humo fumat Neptunia Troja. pro fumaevit.* 1.169

The Present Tense being put for the Preter-perfect.

Scriptural Examples of Enallage.

* 1.170This 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, &c.

See Exod. 20.2. Prov. 1.11. Matth. 1.21.

Here the singular is put for the plural number; or on the contrary.

* 1.171Thus in Isa. 3.12. Women shall bear rule over them, &c. (i. e.) effeminate men shall, &c. The Feminine gender put for the Masculine, effemi∣nate men are called women.

* 1.172Psal. 1.1. Blessed is the man that walketh not in the counsel of the ungodly, &c. (i. e.) whose heart, affections and will God hath so renewed, that he will not walk in their coun∣sel, &c. 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:* 1.173 and by my God have I leaped over a wall.

Deut. 32.15. But Jesurun waxed fat, and kicked: thou art waxed fat, &c. the like exam∣ple you have in Gen. 49.4.

SYNTHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Compositio, Composi∣tion, or a joyning together; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [syntithemi] compono, to compose or put together.

It is a construction made for significations sake, or a speech congruous in sense, not in voyce.

It is a figure of construction, whereby a Noun collective singular is joyned to a Verb plural.

Of others it is also called a figure whereby two words are joyned into one by a sign of uni∣on.

Synthesis est seusu tantum, non congrua vo∣ce:* 1.174 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 num∣ber: 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 whirlwinde.

Marble-hearted cruelty.

ANASTROPHE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praepostera rerum collocatio, a praeposterous placing of words or matter; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anastrepho] retro verto, to turn back.

A figure whereby words which should have been precedent, are postpon'd:

* 1.175Digna praeire solet postponere Anastrophe verba: Transtra per. Italiam contra. Maria omnia circum.

HYPERBATON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transgressio, Transgression, or a passing over, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hyperbaino] transgredior, to passe over.

By Rhetoricians, it is called a transposed or∣der of words; such as the cause and comeliness of speech often requires.

Hyperbaton is a figure when words are for ele∣gancy and variety transposed from the right or∣der of construction, (which is the plain Gram∣matical order) into another handsomer and more fit order: or,

When words agreeing in sense are in site or placing disjoyned:

* 1.176Est vocum inter se turbatus Hyperbaton or∣do: Vina, bonus quae deinde cadis onerarat Acestes, Littore Trinacrio, dederat{que} abeuntibus heros, Dividit.

But this figure and Antiptosis are found ra∣ther to excuse the license or the error of Au∣thors, then to shew that we may doe the like.

Scriptural Examples of Hyperbaton.

Ephes. 2.1. And you hath he quickned who were dead in trespasses and sins.

Ephes. 5.3. But fornication, and all unclean∣nesse, or covetousnesse, let it not be once na∣med amongst you, as becometh Saints.

Ephes. 1.14. Which is the earnest of our in∣heritance, untill the redemption of the purcha∣chased possession, unto the praise of his glory.

HYPALLAGE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immutatio; a changing; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hypo] in, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 them∣selves.

Casu transposito submutat Hypallage verba:* 1.177 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 un∣derstanding (i. o.) thou hast hid understanding from their heart.

Isa. 5.30. The light shall be darkned in the Heavens thereof, (i. e.) the heavens in the light thereof.

Psal. 104.4. Who maketh his Angels spirits, (i. e.) the spirits his angels or messengers.

Heb. 3.13. Through the deceitfulnesse of sin, (i. e) by deceitful sin.

See Isa. 1, 3. Psal. 80.6. Amos 5.16. Pro. 7.22.

HYSTEROLOGIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dictio praeposte∣ra, a praeposterous or disorderly speech, when that which by order ought to have been spoken first, is brought in last.

It is otherwise called Hysteron Proteron, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, postremum primum, the last first: deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hysteros] postremus, the last or hindmost, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [legos] 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.

* 1.178Hysteron & Proteron sive Hysterologia secun∣do Prima loco ponit: Lavind{que} littora venit.

Detrudunt naves scopulo. nutrit peperit{que}

Valet at{que} 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 o•• ••ime is not alwaies kept in Scrip∣ture; but sometimes ••hat which was done last is placed first; The Saints looked more at the sub∣stance then at small circumstances in their wri∣tings; and therefore the placing of things in Scrip∣ture 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 ex∣ceeding 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Concessio, Con∣cession, or granting of an argument: deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 losse unto him that grants it.

Sit Sacrilegus, sit fur, fit, flagitiorum omnium vitiorum{que} 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 maxi∣mè optandum, confitentem , se in ea parte fuisse, qua te Tuboro, quâ virum omni laude dignum pa∣trem tuum. Ita{que} prius de vestro delicto confiteami∣ni necesse est, quàm Ligarii ullam culpam repre∣hendatis.

English Examples.

I admit you are resolute; I grant your deter∣mination is immoveable, but it is in things di∣rectly repugnant to the grave advice of your knowing friends, and in things of a great tenden∣cy to your utter undoing.

They are proud, vain, disobedient, I acknow∣ledge 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 mans folly: Rejoyce O young man in thy youth, and let thy heart chear thee, &c. and walk in the wayes of thy heart, &c. But know thou, &c.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, huma∣nus affectus, humane affection: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anthropos] homo, a man, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pathos] affectus, affection: or rather from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [an••hropopatheo] humano mo∣re 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 transferr'd unto the Crea∣tor 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, conde∣scension, for that in holy writ the Lord doth as it were descend unto us, and under humane things resembles and expresses heavenly myste∣ries 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 sig∣nifie his omnisciencie; bowe's in Isa. 63.15; and a bosome 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 peo∣ples 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 shew 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 goodnesse and rich mercy of the incomprehensible Jehovah.

Thus the Lord also in respect of his adversa∣ries is by this Metaphor pourtrayed with letters of a contrary signification; as, a Giant to wound, a Judge to condemn, and a fire to consume.

EXEGESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, explicatio, explication or Exposition: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 mani∣festly explained: or,

When a thing spoken in one member of a sentence, is by way of explication and confir∣mation repeated in the latter part of it.

An English Example.

Time at one instant seeming both short and long, short in the pleasingnesse in calling to minde, long in the stay of his desires.

Scriptural Examples.

Rom. 11.7, 8. God hath given them the spi∣rit 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 hewen: look unto Abraham your father, &c.

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, &c.

Isa. 1.22, 23. Thy silver is become dross: thy wine is mixt with water: (i. e.) Thy Princes are rebellious and companions of theeves, &c.

Prov. 3.3. Let not mercy and truth forsake thee: bind them about thy neck, write them up∣on 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, &c. Jonah 2, 3, 4, 6. 1 Cor. 5.9. 2 Tim. 4.6.

SYNCRISIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Comparatio, a Com∣parison; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 shews that the example brought in, is either like, unlike, or contrary: like things are compared among themselves; unlike, from the lesse to the greater in amplifying, and from the greater to the lesse in diminishing; and con∣traries 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 ho∣nour, darknesse before light, and death before life.

Scriptural Examples of Syncrisis.

Luke 23.39, 40, 41. There you have the guil∣ty opposed to the just, and injurie 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 a∣miss

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 rejoyce, but ye shall be asha∣med: 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 Solomons 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 heavinesse to his mo∣ther.

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 Barque put to Sea, and as lyable to censures, as the Barque is to foul weather. Herbert.

In the greenest grasse is the greatest Serpent: in the clearest water the ugliest road: in the most curious sepulchre are inclosed rotten bones: the Estrich carries fair feathers, but ranck 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 vertue.

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 then they!

3. From the lesse to the greater: as,

Heb. 9.13, 14. For if the blood of buls, and of goats, and the ashes of an heifer sprinkling the unclean, sanctifie 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 lesse: as,

2 Pet. 2.4. If God spared not the Angels that sinned, but cast them down to Hell, and delive∣red them into chains of darknesse, to be reser∣ved unto judgment, &c. much lesse will he spare the wicked, who walk after the flesh in the lusts of uncleannesse.

1 Pet. 4.18. If the righteous scarcely be saved, where shall the ungodly and the sinner appear?

SIMILITVDO, a Simil••tude: It is a form of speech whereby the Orator or speaker compares one thing with the other by a simili∣tude fit to his purpose. This Exornation yields both profit and pleasure, profit by its perspicui∣ty,

and pleasure by its proportion.

A Similitude is a Metaphor dilated, or enlar∣ged, and a Metaphor a Similitude contracted.

English Examples of a Similitude.

As it makes no matter whether you lay a sick man in a bedsted made of plain wood, or in a bedsted guilded and garnished with gold; for whithersoever you remove him, he carries his disease with him: even so is it all one, whether the minde 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 Lyons 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, &c.

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 hin∣ges, so doth the slothful upon his bed.

Prov. 28.15. As a roaring lyon, and a ran∣ging bear; so is a wicked ruler over the poor people.

DISSIMILITVDO, Dissimilitude.

Dissimilitude is a form of speech, whereby divers things are compared in a diverse 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 co∣ming; but my people know not the judgment of the Lord, &c.

The like in Isai. 1.3, &c.

HOMOEOPTOTON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, similiter ca∣dens, similes casus habens, falling out alike, or having cases alike: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ptoo] cado, to fall out or happen, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [homoi∣••s] similiter, alike.

It is a Rhetorical Exornation whereby in the Latine tongue divers clauses end with like ca∣ses: But in respect of the English, which is not varied by Cases, it may be called, setting of divers Nounes in one sentence which end alike, with the same letter or syllable.

A Latin Example of Homoeoptoton.

Pomp. Non enim illae sunt solae virtutes impera∣toriae, quae vulgo exstimantur, labor in negotiis, for∣titudo in periculis, industria in agendo, celeritas in conficiendo, consilium in providendo.

English Examples.

In activity commendable, in a Common∣wealth profitable, and in war terrible.

Let thy Countrey be served, thy Governours obeyed, and thy Parents honored.

Art thou in poverty? seek not principality, but rather how to relieve thy necessity.

Foolish pitty 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 wickednesse: for the throne is esta∣blished by righteousnesse.

Prov. 16.32. He that is slow to anger is better then the mighty: and he that ruleth his spirit, then he that taketh a City.

Isa. 11.5. And righteousnesse shall be the gir∣dle of his Ioyns; and faithfulnesse the girdle of his reins.

HOMOEOTELEVTON, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ho∣moiotel••uton,* 1.179] similem finem habens, aut si∣militer desinens, ending alike: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [teleuton] ultimum, the last, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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.

Quàm celeriter Pompeio duce belli impetus navi∣gavit? 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 tempestates{que} obsecun∣dârint.

English Examples.

He is looked upon as an eloquent man, who can invent wittily, remember perfectly, dispose orderly, figure diversly, pronounce aptly, con∣firm strongly, and conclude directly.

No marvel though wisedome complains that she is either wilfully despised, or carelesly 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 hou∣ses

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, &c.

Isa. 40.2. Cry unto her that her warfare is accomplished, that he•• iniquity is pardoned, &c.

COMPAR, even, equal. alike:

It is of Grecians called Is••colon and Pa∣rison.

It is an even gait of sentences answering each other in measures interchangeably.

A Rhetorical Exornation whereby the parts of a sentence doe consist almost of the like num∣ber 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.

Latine Examples.

Sic ergo in Pompejana: Qui plura bella ges∣sit, quàm caeteri legerunt: plures provincias confecit quam alii concupiverunt.

Ibid. Extrema hyeme apparavit, ineunte vero sus∣cepit, media aestate confecit.

Idem pro Sylla: Permitto aliquid iracundiae tuae, do adolescentiae, cedo amicitiae, tribuo pa∣renti.

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 satisfie them.

Save his gray hairs from rebuke, and his a∣ged minde from despair: where gray hairs, a∣ged minde, rebuke and despair, answer each o∣ther.

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 righteo••snesse as a mighty stream.

Isa. 1.5. The Oxe knoweth his owner, and the Ass his Masters crib, &c.

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 oyl, shall not be rich.

Vers. 18. The wicked shall be a ransome for the righteous; and the transgressor for the up∣right.

See the like in Prov. 15.8. Prov. 19.29, 20.29.8.10.3.11.4.12.21.8, 10.1.12, &c. Isa. 29.1. Prov. 11.9, 17, 19, 20.

PARABOLA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [parabole] a parable, or a similitude of a thing: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [paraballo] confero, comparo, assimilo, to confer, resemble, or make comparison.

A Parable is as it were a shadow that goes be∣fore the truth: and is by nature a comparison of things that differ, made under some simili••ude.

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 hard∣hearted and strong man.

It is a comparing, signifying a similitude, (or a comparative speech) tending to the explanati∣on 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, be∣fore he be in authority.

If we need look so far back for an example, we may see this truth veryfied 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 misse the whole But: even so it is a shame for him that thirsts after honor, to fail of honesty. This is a saying of a Heathen Phi∣losopher.

A parable in the Gospel signifies an Aenigma∣tical or Allegorical Comparison, as also an Al∣gory and Aenigma.

A parable must be expounded, and no further strained then things agree with the principal in∣ten••ion scope and drift of the Spirit of God in that Scripture: as Matth. 20.1, 2, &c. where the scope is, God is not a debtor unto any man.

In Parables we must alwayes look more ••o the sense and scope, then to the letter.

Note that in a Parable there are three things essen••i••lly 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 mysti∣cal sense of the Parable, or the fruit which may be gathered from it.

Matth. 24.32. As from the budding and sprou∣ting 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 kingdome 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: where∣of 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 applyed, and by our Saviour signified in the first words: The kingdome of hea∣ven.

The mystical sense thereof is,

That the Gospel hath that efficacy, that be∣ing preached in Palestina, it should presently be spread over the whole world, and make the Church far larger then it was; for leaven doth mystically signifie the Gospel; and the whole lump, the Church, which God hath from eter∣nity 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 plea∣sant plant is the men of Judah; by grapes judg∣ment is understood; and by wilde grapes oppres∣sion.

Ezek. 17.2. A great Eagle with great wings, long winged, full of feathers,* 1.180 which had divers colours, came unto Lebanon, and took the high∣est branch of the Cedar, he cropt off the top of his young twigs, and carryed it into a land of Traffique, &c.

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 traffique and a City of Merchants, is signified Babylon.

See Luke 16.19. Mat. 13.3.24.44. Luke 8.4. Mat. 22.2, &c.

EXERGASIA. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expolitio, repetitio, a polishing or trimming; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 re∣peating one sentence, but yet with other words, sentences and exornations.

It differs (as M••lancthon saith) from Synony∣mia, forasmuch as that repeats a sentence, or thing, only with changed words: but this with like words, like sentences, and like things, ha∣ving 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 enter∣t••inment of his discourse, the contentment of his heart.

Your beauty (sweet Lady) hath conquered my reason, subdued my will, mastered my judge∣ment.

Scriptural Examples.

Psal. 17.1. Hear the right, O Lord, attend unto my cry, give ear unto my prayer, that pro∣ceeds 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. Jo∣nas 2, 3, 4, 6. Zech. 6.12, 13.

CHRONOGRAPHIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tem∣porum descriptio, a description of times and seasons: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [grapho] scribo, to write or describe; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [chronos] tempus, time or season.

Chronographie is a Rhetorical Exornation, whereby the Orator describes any time or season for delectations sake: as the morning, the eve∣ning, midnight, the dawning and break of the day, the Sun-rising, the Sun-setting, Spring, Sum∣mer, Autumn, Winter, &c.

When break of day had drawn the curtain of heaven.

When the morning had won the field of dark∣nesse.* 1.181

When bright Aurora with her glittering beams, sweet and comfortable rayes, had re-assumed her dominion in the air.

When the Morns 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 chearful birds had welcomed the first dawning light with their glad songs, and when black and sable clowds were changed into golden glory.

* 1.182When the stars begin to glory of the light which they borrowed from the Sun.

When the nights black-mantle over-sp••eads the sky.

When candles begin to inherit the Suns of∣fice.

When the night clad in black, mourns for the losse of day.

When the darknesse 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,* 1.183 when cares are slackned, and hearts for∣get their labours, &c.

When the Sun visits the face of the earth with the warming and enlivening influence of his beams;* 1.184 when fountains and streams wax clear, pastures green; when the flowers of the field, with the trees blossomes do present their beau∣ty to the eyes of the beholder, &c.

* 1.185When trees are widowed of their leaves.

By the like observation of circumstances are all other descriptions of ti••e.

EVPHEMISMVS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bona dictio∣nis mutatio, seu favorabilis locutio, a good change of a word, or a fair kind of speech: de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [e••] bene, well or pleasingly, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [phemi] dico, to speak; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [euphemeo] faveo linguâ, aut bona verba dico, to favour in ••peech or to give pleasing wo••d's.

It is a fair kind of speech, or a modest way of expressing ones mind.

A figu••e whereby in Scripture you shall finde a fair name put on a foul vice, and a word of a good and bad signification interpreted to the bet∣ter part; and it is also when things (which would offend a most modest and chast ear) are vailed with Periphrasis, or circumlocution.

Thus in Deut. 22.9.* 1.186 To sanctifie is put for to defile.

Thus incest and adultery is sometimes exprest by a modest term of uncovering the nakednesse; this you have in Lev. 18.6, 20, 11, 17. Ezek. 22.10.

Thus the vessel wherein nature eases it self, is for seemlinesse vailed with the Periphrasis, a v••ssel wherein is no pleasure, and this in Jer. 22.28 & Hos. 8.8.

Thus in Prov. 5.20. Solomon most seemly ob∣serves the modesty of speech; where he saith, Let her breasts alwaies satisfie thee, why shoul∣dest thou embrace the bosome of a stranger?

Thus urine is vailed with a Circumlocution, water of the feet.

PARRHESIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Licentia, loquendi li∣bertas & audacia, liberty or boldnesse of speaking: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pan] and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [rhe∣sis] license, or liberty.

A figure when we speak freely and boldly con∣cerning things displeasing and obnoxious to envy, especially when fear seemed to hin∣der it; or,

When in any case we shew our confidence for the present, our fearfulnesse 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 re∣buke 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 shewing the necessity of freedom of speech in that behalf.

Vide quam non reformidem, quantà possum vo∣ce contendam; tantum abest ut tuae sententiae sub∣scribam, 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 out-dare all their calum∣nies.

It is contrary to the known rules of Justice to condem 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, ac∣cept any mans person, neither let me give flatte∣ring titles unto man, for I know not to give flat∣tering 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 de∣clare his purpose of free speech, and adds his reason in vers. 22.

Gal. 1.10. For doe I now perswade men, or God? or doe 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 carryed into the midst of the Sea; though the waters thereof roar and be trou∣bled, &c.

HEBRAISM, or an imitation of the He∣brews in phrase or construction; It is when the construction proper to the Hebrew tongue is used in another language.

The Hebrews doe 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 un∣to 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 wickednesse, being as it were sin it self in the abstract.

This is an Hebraism very frequent in Scrip∣ture; hence in Isa. 53 3. Christ is called a man of sorrows, (i. e,) a man even com∣pacted and compounded of all kinds and de∣grees of sorrows.

The Hebrews doe also often use the Impera∣tive Mood for the Future Tense, to shew 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 goe up to Mount Nebo and dye there; (i. e.) thou shalt certainly die there.

And contrarily they sometimes put the Fu∣ture Tense for the Imperative Mood; as,

Exod. 20. Thou [shalt] not kill, steal, &c. for doe not kill, steal, &c.

Mal. 2.7. The Priests lips shall preserve know∣ledge; for, let the Priests lips preserve know∣ledge.

When the Hebrews would expresse an excel∣lent or glorious thing, they o••ten joyn 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 Moun∣tain of God: that is, a most high and excel∣lent Mountain.

Psal. 46.4. The City of God; (i. e.) a glo∣rious City.

If, among the Hebrews is a note of swear∣ing: as,

Heb. 3.11. Therefore I sware 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rejectio, expulsio, rejection or an expelling: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [apodioco] Rejicio, expello, to reject or expell.

A figure when any argument or objection is with indignation rejected as extreamly absurd, impettinent, false and by no means to be ad∣mitted of.

A Latin Example.

Sed de Lucullo alio dicam loco, & ità dicam, ut ne{que} vera laus ei detracta oratione meâ, ne{que} falsa affixa esse videatur.

English Examples.

Cicero for Milo: What should Milo hate Clo∣dius, 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 Peters ar∣gument, 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 re∣ceive him, Christ rebukes them, and said in Luk. 9.55. Ye know not what manner of spirit ye are of, &c.

See Act. 8.20. Mat. 4.6, 7. Psal. 50.16.

APODIXIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Demonstratio & evidens probatio, Demonstration or evident proof derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; [apodeiknumi] rationibus seu argumentis demonstro, aut probo, evidently to shew or prove.

A form of speech by which the Orator or spea∣ker 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 con∣firmation from known principles, which experi∣ence proves, and no man can deny.

English Examples.

Hereunto appertain many Proverbs, and com∣mon sayings, which arise from general proof and experience: as,

Trust not an horses heel, nor a dogges 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 bo∣some, and his cloaths not be burnt? Can one goe upon hot coles, and his feet not be burnt?

MARTYRIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Testimonium, Testa∣tio, Testimony or evidence: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [martyr] testis, a witnesse.

A figure when the speaker confirms something by his own experience.

Thus the Physitian makes report of his own proof in diseases and cures, and sometimes re∣cords them to the great benefit of succeeding ge∣nerations.

Thus the Captain which hath been in many battails, at many seiges, and hath had experience in many stratagems, teaches young souldiers, 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 suddainly 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 be∣ginning, 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 witnesse, and shew 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, &c.

EPIMONE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Commoratio, item perso∣verantia, a tarrying long upon one matter; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [epimeno] maneo, (i. e.) ex∣pecto ob rem aliquam, to stay or wait for some∣thing.

Epimone is a figure whereby the speaker dwels 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 o∣thers 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 varia∣tion.

English Examples.

And shall so eminent a vertue 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 happinesse; 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, &c. Here you have a good exam∣ample in Abrahams suit to God for the Sodo∣mites, 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, &c. And thus he perseverantly continues his suit to the sixth request.

John 21.15, &c. Thus Christ speaks to Si∣mon Peter, Simon, son of Jonas lovest thou me more then these? feed my sheep; which say∣ing he persists in and repeats three times one pre∣sently after another.

Matth. 12, 31, 32. All manner of sin and blas∣phemy shall be forgiven unto men: but the blas∣phemy against the holy Spirit shall not be for∣given 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Definitio, Definition, or an expresse declaring what a thing or the nature thereof is; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ho∣rizo] definio, to define, or make a plain descripti∣on 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 shew a difference between two words: namely by defining both.

Latine 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 mag∣norum vel in suos cives, vel in patriam, vel in omne genus hominum, fama meritorum.

English Examples.

Godlinesse is the exact care of a Christian, to worship God in the spirit according to the di∣ctates of his will, with all sincerity.

He that subverts the Laws, and infringes the peoples liberties, is a Tyrant.

Fear is an apprehension of future harm.

In way of Gradation:

To refuse good counsel is folly; to contemn it, wickednesse: to scorn it, madnesse.

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 dunghil covered with snow: a glass painted with false colours, &c.

This is not fortitude, but temerity; for for∣titude is an heroick contempt of evil through due consideration of the justnesse of the cause, controversie 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 un∣derstanding.

Isa. 58, 4, 4, 6, 7. Thus you have an hypocri∣tical 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, &c. Prov. 27.3, 4.

METABASIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Transitio, Transi∣tion, or a passing over from one thing to another: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [metabaino] transeo, to passe 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 spo∣ken.

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 mat∣ter.

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 de∣lectable, nor shall those bring lesse pleasure.

The matters which you have already heard, were wonderful, and those that you shall hear, are no lesse marvellous.

2. From the unequal.

Sed haec utcum{que} 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 grie∣vous.

I have declared unto you many of the com∣mendable 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 trayterous and disloyal acts; of which sort also are those which are reported to have been lately perpe∣trated at Rome.

I have hitherto made mention of his noble en∣terprises 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 vertues 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 preven∣tion 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 threatnings of the Law; I will now passe 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 conferr'd 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, &c.

Scriptural Examples of Transition.

1 Cor. 12, 31. And I will yet shew 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 interpreta∣tion; of the gifts of miracles, of healing, of di∣versity of tongues, &c. which are indeed emi∣nent

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 custome 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 Corin∣thians to remember what they had learned; So 1 Cor. 11.17. having briefly reprehended them, he passes over unto another matter.

PARECBASIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Digressio, Di∣gression, excursion, or a going from a mat∣ter in hand to speak of another thing: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [parecbaino] digredior, to digress or goe 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 mat∣ter, and goes out from the appointed dis∣cou••se.

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 abu∣ses

of this Exornation, namely, by going forth abruptly, by tarrying too long abroad, and re∣turning in unto the matter overthwartly, we shall in stead of adorning and garnishing our cause or speech, darken our main cause or principal mat∣ter, 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 de∣finition of the Gospel in the 2. verse, by and by to the description of Christ in the 3. & 4. ver∣ses; then he again as it were slides unto his cal∣ling in the 5. verse; at length he prayes for grace and peace for the Romans, unto whom his Epi∣stle is directed, and so he doth, as it were, finish his course or compasse: and these are occasioned by the words in the sentences or things spo∣ken of.

Col 1.3, 4. We give thanks to God [even the f••ther of our Lord Jesus Christ, alwayes pray∣ing for you]: since we heard of your faith in Christ Jesus, and of your love toward all Saints.

Where you see the Digression noted, then you have the apt return into the matter: Since we heard of, &c.

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, &c. 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, &c.

See 1 Cor. 1.13. Ephes. 3.1. Gen. 38. the whole chapter.

PARECHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, allusio, allusion, or a resembling of one thing to another: deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [parecheo] sono assimilis sum, to resemble, or allude unto.

Parechesis is a figure when we bring in some∣thing of anothers to another intent then 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 Ne∣ro senecae) in me merita, dum vita suppetit, aeter∣na erunt.

De bonorum societate dicere licet, quod Ovidius 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 Courti∣ers: They speak more readily with the Princes fortune then himself.

We may say of Providence, as Ovid of the Sun, It sees all things, and by it all things on earth are govern'd.

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 it's self for its com∣panion.

Scriptural Examples of Parech••sis.

Matth. 11.17. We have piped unto you, and ye have not danced, &c.

John 10.1. He that entreth 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 un∣to the Graecians foolishnesse: but unto, &c.

See Gen. 48.14▪ &c. John 1.5.

GNOME, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sententia, a Sentence: de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [gnoo] nosco, to know.

A Sentence is some excellent profitable and remarkable saying: it is a pearle in a dis∣course.

Gnome is a figure when we bring in a sentence or such a remarkable saying of anothers to the same purpose with the Author, he being not named.

Latine 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,* 1.187 is a wise mans countrey.

The rich mans bounty is the poor mans Ex∣chequer.

Error and Repentance are the companions of rashnesse.

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 it self.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, derivatum, de∣ductum; a derivative, or derived from: this word is a particle of the preterpefect tense pas∣sive

of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [parago] deduco, derivo, to derive or take from.

A figure when words, whereof one is derived of another, are conjoyned.

Latin Examples.

Is domum miser, cujus miseriam nobilitas locu∣pletavit.

Ingenio{que} faves ingeniose tuo.

English Examples.

Marvel not at that which is so little marvel∣lous.

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 wisdome unto the wise, &c.

Rom. 9.32. For they stumbled at that stum∣bling stone.

1 Cor. 15.47. The first man was of the earth, earthy, the second is the Lord from heaven, hea∣venly.

Prov. 11.15. He that hateth suretyship is sure.

See 1 Cor. 1.19. Prov. 11.17, 25, &c.

MIMESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imitatio, Imitation; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [mimeomai] imi∣tor, 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 re∣bellious 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 lan∣guage of the profane rulers in Jerusalem who made a mock at Gods 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 falshood have we hid our selves.

The like in Micah 3.11, &c.

MYCTERISMUS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Subsanna∣tio, irrisio, a disdainful gibe or scoffe; de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [mycterizo] subsanno, naso suspendo, to mock or scoffe with bending of the brows, or with blowing the nose at one; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [aeiro] erigo, suspendo, to lift up, or hang up, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [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 ma∣nifest, this more privy, that more easie; and

this more hard: And sometimes is a figure, when in shew of disdainful contempt of a person or thing we fling up our nose.

Thus when a certain man that was bald, had spightfully r••yled against Diogenes, after a little pawse 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 Philo∣sopher, if Philosophers did use to eat sweet Cakes: Demonax made this answer, Dost thou think (saith he) that Bees gather their hony for fools only?

Luke 16.14. Thus the Pharisees derided Christ; they did not simply contemn him, but they shew∣ed their contempt of him by their gestures.

ANAMNE••IS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Recordatio, Re∣membrance, or a calling to minde: deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [anamnaomai] recordor, to remember or call to minde.

Anamnesis is a figure whereby the speaker cal∣ling to minde matters past, whether of sorrow, joy, &c. 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 sate down; yea, we wept when we remembred Si∣on, &c.

Luke 15.17. The Prodigal son, when he came to himself, said, How many hired servants of

my fathers house, have bread enough and to spare, and I perish with hunger? I will arise and go to my father, &c.

Gen. 32.10. Thus Jacob in his return from Laban, in thankful remembrance of the good∣nesse of God to him, breaks out; With my staffe I passed over this Jordan, and now I am become two bands, &c.

Psal. 77.5, 6. saith David, I have conside∣red the days of old, the years of ancient times; I call to remembrance my song in the night, &c.

See Prov. 5.12, &c.

EXPEDITIO, expedition, or quick dis∣patch.

Expedition is a figure when many parts or rea∣sons of an argument being enumerated and tou∣ched, 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 alledge want of capacity in your self, 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 slan∣der, and a contradiction to your own conscience and my experience, that hath seen such fair es∣says of your endeavours: And to say you had ne∣ver any directions, were to give your two eyes the lye, and to make me believe, that I did ne∣ver

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 shew that either thou didst possesse it, be∣ing void, or made it thine by use, or purchase, or else that it came to thee by Inheritance: Thou couldst not possesse it void when I was in possession; also thou canst not make it thine by use nor custome. Thou hast no deed to evidence thy purchase of it; I being alive it could not de∣scend upon thee by Inheritance: it follows then that thou wouldst put me from mine own land, before I be dead.

DIATYPOSIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Descriptio, Infor∣matio, Description, information of a thing: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [diatypoo] describo, informo, to describe, inform, &c.

A figure when a thing is so described by more words, that it may seem to be set, as it were, be∣fore our eyes; or,

When we have spoken of a thing in general, descend unto particulars.

Latin Examples.

Personabant omnia vocibus ebriorum, natabant pa∣vimenta mero, madebant parietes, &c. 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 live∣ly description of the nature of Desire, I will tell you; It is a strange countrey, whereunto the Prodigal child sailed when he forsook his fathers house to undertake a banishment: a countrey where corn is still in grasse; vines in the bud; trees perpetually in blossome, and birds always in the shell; you neither see corn, fruit, nor any thing fully shaped, all is there only in expecta∣tion: A countrey where the Inhabitants are ne∣ver without feavers, one is no sooner gone, but another comes into its place: here time looks on you afar off, and never comes neer you, but shews you an inchanted looking-glasse, 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 bent his bow, he hath also prepared for him the in∣struments of death: he ordaineth his arrows a∣gainst the persecutors.

2 Tim. 3, 1, 2, &c. This know also, that in the last days perillous times shall come: for men shall be lovers of their own selves, cove∣tous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, &c.

So if speaking of war, the blood-shed, ene∣mies, clamours depopulations, &c. which hap∣pen by it, are laid open.

See Revel. 21.10. Revel. 1.13. Isa. 1.7, 8, &c.

* 1.188PROECTHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expositio quae prae∣mittitur; an exposition which is sent afore: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [porectithemi] priori loco expono, to expound in the former place.

It is as it were a prae-exposition or a praepositi∣on of a speech, wherein that which comes into controversie, 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 him∣self or the other person, as unblameable in such speech or action.

Thus Job being accused and rebuked of his friends, of impatiency, sin, folly, &c.

Replyes thus:

Job 6.2, &c. O that my grief were through∣ly weighed, and my calamities laid together in the ballance, for the arrows of the Almighty are within me, the poyson whereof drinketh up my spirit, &c. Doth the wild Asse br••y when he hath grasse? or loweth the Oxe over his sod∣der?

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 wi∣thered hand on the Sabbath day.

Mark 3.4. And he saith unto them, Is it law∣ful to do good on the Sabbath dayes, or to do evill? 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 then a sheep? Where∣fore it is lawful to doe well on the Sabbath dayes.

In like manner in Luke 6.1, 2, &c. Mark. 2.23 He defends his Disciples being accused for pulling the ears of corn on the Sabbath day, by alledging the example of David eating the Shew-bread in his great hunger. Secondly, By shewing his authority, as Lord of the Sabbath. And then by citing a saying of Hos. 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 Phy∣sitian, but they that are sick; I came not to call the righteous, but sinners to repentance.

DIALOGISMVS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sermocinatio; a Di••logue or conference between two: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [dialogizomai] sermo∣cino, to dispute or talk.

Dialogismus is a figure or form of speech, where∣by the speaker feigns a person to speak much or little, according to comelinesse; much like un∣to Prosopopoeia; differing only in this; When the person feigned speaks all himself, then 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 hims••lf, as it were talking with another, doth move the question, and make the answer: as,

Hos. 12.7, 8, 9. Saith the Lord by the Prophet there concerning Ephraim; He is a Merchant, the ballances of deceit are in his hands; he lo∣veth to oppresse:

Then follows the fiction of Ephraims 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 ob∣jection.

And I that am the Lord thy God from the land of Egypt, will yet make thee to dwell in Ta∣bernacles, as in the days of the solemn feast, &c.

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 per∣son would use: as, here in this example; Ephra∣ims speech savours of pride, arrogancy, and self-justification, suitable to the condition this and other Scriptures prove him to be of; if this cau∣tion be not observed, this form of speech will seem vain and absurd.

EMPHASIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, efficacia significandi, the vertue and efficacy of signifying ones mind: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [emphaino] repraesento, to re∣present: Or

It is an earnest, vehement, or expresse signifi∣cation of ones mind.

Emphasis is a figure whereby a tacite vertue and efficacy of signification is given unto words; Or

It is a form of speech which signifieth that which it doth not expresse; 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 o∣ther dissembler, after the nature and disposition of that Nation.

Thy looks upon a sudden are become dismal, thy brow dull as Saturns 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 climbe up into his mouth to take his tongues 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 moti∣ons and palpitations of my heart, then you would certified of the sincerity of my heart in this af∣firmation.

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 bed-chamber; for saith he; A bird of the air shall carry the voyce, 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 mo∣her 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, &c.

See Isa. 2.4.5. Micah 4.3. 1 King. 20.11. Mat. 12.35.

SYLLOGISMVS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ratiocinatio, collectio quae ratiocinando fit; reasoning, a con∣clusion which is made by reasoning together in argument; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [syllogizo∣mai] ratiocinatione colligo, to conclude by rea∣soning.

A Rhetorical syllogism is also by the Greci∣ans called Epichirema, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, argumentum, quo aliquid probari, illustrari, & argui potest: An argument whereby any thing may be proved, il∣lustrated and reasoned.

A Rhetorical Syllogism is a form of speech, whereby the speaker amplyfieth a matter by con∣jecture,

that is, by expressing some signs or cir∣cumstances 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 li∣veth, 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 Goliah is signified by the weight of his brigandine and spears head, and by the monstrous bignesse of his spear staffe, compared to a wea∣vers 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 Davids sorrowful be∣wailing of his son Absoloms death is described: whereby may be collected how dearly he loved his son, notwithstanding his evill inclinations.

See Isai. 49.20, &c.

A Logical Syllogism is a perfect argument con∣sisting of three parts, inferring a necessary conclu∣sion; or whereby something is necessarily pro∣ved.

The first part of a Syllogism is called, the Pro∣position or Major, whereby the consequent of

the question, or the conclusion is at least dispo∣sed 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 Logick.

• Major, 1. Every vertue is honorable;
• Minor, 2. Patience is a vertue;
• Conclusion, 3. Therefore patience is honou∣rable.

• 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, animi conceptus conception of the mind; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [enthymeomai] animo concipio, to con∣ceive 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 sen∣tence of the mind; and it is, as Cicero saith, when the sentence concluded consisteth of con∣traries.

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 Pro∣position, 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 utram{que} moderatè tulit, imo superavit.

Quem alienum fidum invenies, si tuis hostis fue∣ris?

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 mi∣sery, then the mean between these two extreams is a great blessing.

They which may doe me good, will not; and they which are willing, cannot; therefore my distresse remains.

If intemperance be hurtful, temperance is pro∣fitable: And if intemperance be not hurtful; nei∣ther is temperance profitable.

If fish bred in the salt water may want salting, then laws may need a law to mend them.

DILEMMA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Argumentum cornu∣tum, an horned argument, or a double ar∣gument: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [dis] twice, or dou∣ble, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [lemma] Assumptio, the As∣sumption or Minor Proposition, but sometimes it signifies the Major Proposition also.

Dilemma is an argument which convinceth eve∣ry way, and consists of two propositions, which both wayes conclude or convince ones adversa∣ry; 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 doe you keep him com∣pany?

Why should I sharply reprove him? if he be a good man, a friendly admonition is better; but if he be an evill man, reproof is odious and con∣temptible with him.

If you deem me unworthy of an answer, it pro∣ceeds of contempt if your passion defers a reply; it argues a displeasure.

Either covetousnesse, or poverty exposed him to this act; not covetousnesse, for the course of his life declares him no covetous man; nor poverty, for he hath large possessions.

Scriptural Dilemma's.

1 Cor. 9.17. For if I doe this thing willingly, I have a reward: but if against my will, a dispensa∣tion of the Gospel is committed unto me.

John 18.23. If I have spoken evill, bear wit∣nesse of the evill: but if well, why smitest thou me?

Mark 11.30, 31, &c.

HYPOTHESIS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suppositio, a suppo∣sition or argument, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hypotithemai] suppono, to suppose; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [hypo] sub, beneath or under, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [thesis] positio, a position or sentence propounded.

Hypothesis is an argument or matter whereon one may dispute; or it is a conditional propo∣sition.

By Rhetoricians it is in its peculiar significati∣on said to be a finite question.

Of Questions there are two kinds;

The one is infinite or endlesse.

The other finite or limited.

The infinite question is by the Greeks called The∣sis, which signifies also a general argument pro∣posed.

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 con∣cludes nothing; for a conditional proposition doth not simply affirm; and therefore conclusi∣ons gathered from it, as if it were affirmative, will not hold: as,

Ezek. 18.24. If a righteous man turn away from his righteousnesse, &c.

Hence would some conclude that a righteous man may finally fall from grace; but this is no other then 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 repented long ago in sack-cloth and ashes. It follows not that there was some in∣clination 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.

PARALOGISMVS, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falsa ratio∣cinatio, false reasoning or debating of a mat∣ter, or a decietful conclusion; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [paralogizomai] subdolâ supputatione fal∣lo, vel falsâ argumentatione utens decipio, to deceive by supposition full of deceits and wiles; or to de∣fraud by false reasoning.

A Paralogism is a sophistical or deceitful con∣clusion: 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, af∣firms him to be a living creature:

And therefore he that affirms William to be a Jack-daw saith true.

• All sin is evill.
• Every Christian doth sin:
• Therefore every Christian is evill.

It may be answered that the assumption in this place doth not take the argument out of the pro∣position, but puts in another thing, and so it is no right frame of concluding, the assumption be∣ing not affirmed from the proposition.

Sometimes all the parts of the Syllogism are denyed; as,

• No Pope is a Devill.
• No man is a Devill:
• Therefore no man is a Pope.

This may be answered, that it is not accor∣ding to the Definition of a Negative Syllogism, which must have always one Affirmative.

PATHOPOEIA, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pathopoiia] af∣fectus expressio, expression of the affection of the mind; derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [pathos] which sig∣nifies every more vehement affection, or an ex∣ceeding stirring up of the affections of the mind; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [poieo] qualitate afficior, to be affected with the quality of such ardent affections.

Pathopoeia is a form of speech whereby the Spea∣ker moves the mind of his hearers to some vehe∣mency of affection, as of love, hatred, glad∣ness, sorrow, &c.

It is when the speaker himself (being in∣wardly moved with any of those deep and vehe∣ment affections) doth by evident demonstration, p••ssionate 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, &c.

Jer. 31.20. Is Ephraim my dear son? is he a pleasant childe? for since I spake 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 wildernesse a lodging place, &c.

See Hos. 11.7, 8. 1 Cor 4.14, 15. 2 Cor. 2.4. Jer. 23.9, 10.

FINIS.

Notes

• * 1.1

  A Trope is an in∣•••• ••u••ent of Elocu∣tion wh••ch a∣dorns out Speech.
• * 1.2

  Metonymie
• * 1.3

  Irony.
• * 1.4

  Metaphor.
• * 1.5

  Synecdoche.
• * 1.6

  Catachre∣sis.
• * 1.7

  Hyperbile.
• * 1.8

  Me••alepsis,
• * 1.9

  Litotes.
• * 1.10

  Allego••ie.
• * 1.11

  A Figure▪
• * 1.12

  A note in the garni∣shing of speech in words, and in garni∣shing the frame of speech in a sentence.
• * 1.13

  1. Kinde.
• * 1.14

  2. K••nde.
• * 1.15

  5. Kinde,
• * 1.16

  4. Kinde.
• * 1.17

  By the Table may he found each Figure, and where they are opened, il∣lustrated and ex∣emplified.
• * 1.18

  Figura Sententiae.
• * 1.19

  Esteum nomen aut verbum ex prop••io lo∣co, in ••••m transfer∣tur, in quo aut propri∣um d est, 〈◊〉〈◊〉 sla••um pro∣p••io meli∣us est.
• * 1.20

  Farnaby.
• * 1.21

  Farnaby.
• * 1.22

  Met. Effi∣cientis.
• * 1.23

  Met mate∣riae.
• * 1.24

  Met. In∣strument.
• * 1.25

  Met Esse∣cli.
• * 1.26

  Met. Sub∣jecti.
• * 1.27

  〈◊〉〈◊〉, Ad∣juncti.
• * 1.28

  Met. An••e∣ceden••is.
• * 1.29

  Met. Conse∣quontis.
• * 1.30

  Met. Con∣next.
• * 1.31

  Met. Finis
• * 1.32

  See the explicati∣on of the Termes.
• * 1.33

  Met. For∣mae.
• * 1.34

  Farnaby.
• * 1.35

  Syn••c. Nu∣meri See pag. 43.
• * 1.36

  In exer∣citu mili∣tum virtus quam ma∣xime ju∣vat.
• * 1.37

  Synecd. Numeri. See p. 36.
• * 1.38

  〈…〉〈…〉 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.
• * 1.39

  Cum no∣men aut verbum u∣niversale restringitur ad partem vel aliquid saliem spe∣ciale, quod per accusa∣tivum ef∣fertur.
• * 1.40

  Farnaby.
• * 1.41

  Farnaby.
• * 1.42

  Farnaby.
• * 1.43

  Vir gre∣gis (i.e.) Caper.
• * 1.44

  Est autem haec in Me∣talepsi na∣tura, ut in∣ter quod transfertur sit medius quidam gradus, ni∣hil ipse sig∣nificans, sed prae∣bens transi∣tum; quem Tropum magis af∣fectamus, ut habere videamur, quàm ut ullo in loco desi∣deremus.
• * 1.45

  Farnaby.
• * 1.46

  Virg. Ae∣noid.
• * 1.47

  Virg. Ae∣noid.
• * 1.48

  Alicujus ougendi minuendi∣ve causa superat ve∣ritatem.
• * 1.49

  Farnaby.
• * 1.50

  The Glo∣ry of the odl Testa∣ment.
• * 1.51

  Farnaby.
• * 1.52

  Negatio contrarii auget vim affirmati∣onis.
• * 1.53

  Farn••by.
• * 1.54

  Farn••by.
• * 1.55

  Farnaby.
• * 1.56

  Farnaby.
• * 1.57

  Farnaby.
• * 1.58

  Farn••by.
• * 1.59

  Quod in 〈◊〉〈◊〉 dentes nu∣dan••ur car∣ne.
• * 1.60

  Farn••by.
• * 1.61

  Farnaby.
• * 1.62

  Note that he that will un∣derstand proverbs, must mark their op∣position.
• * 1.63

  Prov. 21.17.
• * 1.64

  Farnaby.
• a 1.65

  ☽
• b 1.66

  ☉
• * 1.67

  〈☐〉〈☐〉.
• * 1.68

  Farnaby.
• * 1.69

  Farnaby.
• * 1.70

  Farnaby.
• * 1.71

  Farnaby.
• * 1.72

  See Homo∣••teleuton.
• * 1.73

  Farnaby.
• * 1.74

  Farnaby.
• * 1.75

  Farnaby.
• * 1.76

  Cumter eadem re∣currimus, verba in∣verso ordi∣ne relegen∣tes. When we return back again by the same words, rea∣ding again the words in a clean contrary order.
• * 1.77

  Farnaby.
• * 1.78

  Terence,
• * 1.79

  Farnaby.
• * 1.80

  Thus it is a Re∣treat at the end of a Parenthe∣sis.
• * 1.81

  Farnaby.
• * 1.82

  Farnaby.
• * 1.83

  In Sym∣plece.
• a 1.84

  S••e Pa∣tiop••ta.
• b 1.85

  See Chrono∣graphia.
• * 1.86

  Farnaby.
• c 1.87

  S••e Dia∣typosis.
• * 1.88

  See Psal. 37.35, 36.
• a 1.89

  It ar∣gues a Pa∣ralogism of the con∣sequent.
• * 1.90

  Farnaby.
• * 1.91

  Farnaby.
• * 1.92

  Cicero.
• * 1.93

  Farnaby.
• * 1.94

  Farnaby.
• * 1.95

  Farnaby.
• * 1.96

  Cicero.
• * 1.97

  Cicero for Archia.
• * 1.98

  Farnaby.
• * 1.99

  This is called a figure of speech be∣tween two.
• * 1.100

  Farnaby.
• * 1.101

  Farnaby.
• * 1.102

  Hereun∣to is Syn∣choresis of kin.
• * 1.103

  Farnaby.
• * 1.104

  It is a kind of a Climux.
• * 1.105

  Farnaby.
• * 1.106

  Terence.
• * 1.107

  This form of speech So∣lomon in Prov. 14.2••. uses 〈…〉〈…〉 h•••• affir∣mation Do they not erre that devise evill?
• * 1.108

  Farnaby.
• * 1.109

  This is f••e∣quently u∣su••l in an Enthyme∣ma.
• * 1.110

  Farnaby.
• * 1.111

  It is a kind of Exclama∣tion.,
• * 1.112

  Farnaby.
• * 1.113

  Epanor∣thosis and Aposiope∣sis are kinds of Revocati∣on.
• * 1.114

  Farnaby.
• * 1.115

  This is al∣so a kind of Revoca∣tion.
• * 1.116

  Farnaby.
• * 1.117

  Virgil.
• * 1.118

  Farnaby.
• * 1.119

  Cice••o.
• * 1.120

  Of this kind are Mimesis and Diale∣gismus.
• * 1.121

  Farnaby.
• * 1.122

  This Exs¦ornation hath some affinitie with Pro∣sopopoeia.
• * 1.123

  Farnaby.
• * 1.124

  This fi∣gure a∣dorneth and gar∣nisheth speech as a rich war∣drobe, wherein are many and sundry changes of garments to adorn one and the same person.
• * 1.125

  Farnaby,
• * 1.126

  A Syno∣nymie of word••.
• * 1.127

  A Syno∣nymie of sentences.
• * 1.128

  Farnaby.
• * 1.129

  Farnaby.
• * 1.130

  Farnaby.
• * 1.131

  What∣soever may be more briefly signified, & is with eloquence more am∣ply mani∣fested, is a Periph••a∣sis.
• * 1.132

  Far••aby.
• * 1.133

  See it further in pag. 5.
• * 1.134

  Farnaby.
• * 1.135

  Farnaby.
• * 1.136

  Farnaby.
• * 1.137

  Farnaby.
• * 1.138

  Farnaby.
• * 1.139

  Farnaby.
• * 1.140

  Farnaby.
• * 1.141

  Farnaby.
• * 1.142

  Farnaby.
• * 1.143

  It is somewhat like unto Aposiopesis.
• * 1.144

  Farnaby.
• * 1.145

  Farnaby.
• * 1.146

  Cicero a∣gainst Ca∣taline.
• * 1.147

  Farnaby.
• * 1.148

  Farnaby.
• * 1.149

  Articu∣lus hath been ac∣counted among the Anci∣ent Rhet. a figure, but now Asyndeton. supplies its place.
• * 1.150

  Farnaby.
• * 1.151

  Farnaby.
• * 1.152

  Farnaby.
• * 1.153

  Farnaby.
• * 1.154

  I•• is an immediate Reduction of the third per∣son either to the first or second.
• * 1.155

  Farnaby.
• * 1.156

  Farnaby.
• * 1.157

  Farnaby.
• b 1.158

  Trabeate the Vocat. for trahea∣tus, the Nomina∣tive.
• * 1.159

  The No. for the Genitive. The Dat. for Accul. Abl. for Dat.
• * 1.160

  Edm Spen∣cer. ch. 13.
• * 1.161

  Achilles.
• * 1.162

  Farnaby.
• * 1.163

  Farnaby.
• * 1.164

  Farnaby.
• * 1.165

  Enal. Gen.
• a 1.166

  Pro qui mihi cha∣rior sum, Enal. Nu∣meri.
• * 1.167

  Enal. Modi
• * 1.168

  Enal Pers.
• * 1.169

  Enal Tem∣porum.
• * 1.170

  Enal. of the Num∣ber.
• * 1.171

  Enal. of the Gend.
• * 1.172

  Enal. of the Tense.
• * 1.173

  Enal. of the Pers.
• * 1.174

  Farnaby.
• * 1.175

  Farnaby.
• * 1.176

  Farnaby.
• * 1.177

  Farnaby.
• * 1.178

  Farnaby.
• * 1.179

  See Epi∣strophe.
• * 1.180

  An Epig∣matical Parable.
• * 1.181

  The mor∣ning.
• * 1.182

  The even∣ing.
• * 1.183

  Mid∣night.
• * 1.184

  The Spr.
• * 1.185

  Autumn.
• * 1.186

  See Anti∣phrosis.
• * 1.187

  Sentences.
• * 1.188

  This Ex∣ornation is of kin to Aetio∣logia.