A treatise of the necessity of humane learning for a Gospel-preacher shewing the use of I. Languages, II. Rhetoric, III. Logic, IV. Natural philosophy, V. Moral philosophy, VI. History, VII. Chronology, VIII. Arithmetic, IX. Geometry, X. Astronomy, XI. Geography, and the benefits of learning in all ages : also this question is determined, whether grace be essential to a minister of the Gospel? / by Edward Reyner ...

SECT. III. Of Figures.

SEcondly, Figures follow, which are appendant either to Words, or, Sentences.

I. Instances of Figures appendant to Words, which are eleven.

First figure, Epizeuxis, which is a con∣tinued repetition of the same word in a sentence, to express

1. An Emphasis, as I, even I am he, &c. Isa. 43.25.—The living, the li∣ving, Isa. 38.19.

2. Or Affection, as my father, my fa∣ther, 2 King. 13.14.—O my son Absa∣lom, my son, my son, 2 Sam. 18.33. O Jerusalem, Jerusalem, Mat. 23.37.

3. Or Certainty, Rev. 18.2. Baby∣lon the great is faln, is faln.—Gen. 2.17. dying you shall die, that is, surely die.

4 Or Greatness in any kind, as multi∣tudes,

multitudes in the valley of decision, Joel. 3.14. that is, very great multi∣tudes. —Psal. 68.12. kings of armies did flee, did flee, that is, fast, or apace.

5. Or an Inculcation of the same thing, as Isa. 28.10. precept must be upon pre∣cept, line upon line.

The second figure, Anadiplosis, when the same word that is used in the end of a foregoing sentence, is repeated in the be∣ginning of the following, as Psal. 121.1, 2. from whence cometh my help, my help cometh from the Lord, Rom. 8.16, 17. Luke 7.31, 32.

The third figure, Climax, or Gradati∣on, that is, a continuation of an Anadi∣plosis in divers degrees. When the suc∣ceeding words ascend higher, or exceed, or transcend each other, it is as it were a going up by steps: as Rom. 5.3, 4, 5. Tribulation worketh patience, and pati∣ence experience, &c. So chap. 10.14, 15. How shall they call on him, in whom they have not believed, &c. —So chap. 8.30. Whom he did predestinate, them he also cal∣led, &c. So Joh. 1.1, 4, 5.

The fourth figure, Anaphora, when the same word is iterated in the beginning of sentences, as Deut. 28.3, to 7. —blessed shalt thou be, &c. ver. 16, to 20. —Cur∣sed

shalt thou be, &c. Mat. 5.3, to 12. and 23.13, to 17. Wo to you, Scribes, Pharisees, Hypocrites. Psal. 148.1, 2, 3, 4.

The fifth figure, Epistrophe, when a like sound is repeated in the close of sen∣tences, or they end alike, 2 Cor. 11.22, 23. —so am I. Psal. 136. throughout, his mercy endureth for ever. Amos 4.8, 9, 10, 11.

The sixth figure, Symploce, or Com∣plexion, when the like sound is repeated both in the beginning and end of divers sentences, as Psal. 136.1, to 8. 1 Cor. 11.4, 5, 6. and ver. 14, 15.

The seventh figure, Epanalepsis, when the same word is used in the beginning and ending of a sentence, as Eccles. 1.2. vanity of vanities, all is vanity. Phil. 4.4. Re∣joyce in the Lord alway, and again I say, rejoyce.

The eighth figure, Epanodos, when words of one sentence are repeated with the order inverted in the next, as Mar. 2.27. The Sabbath was made for man, not man for the Sabbath. Isa. 5.20. John 8.47.

The ninth figure, Paronomasia, when a word by a change of some letter or syllable, is changed in signification also. This is a

pleasant sound of words.—Isa. 5.7. he looked for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgement, but behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac∣cumulation, scil. of sin; and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righ∣teousness, but behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cry.

— Jer. 48.43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fear and the pit, and the snare shall be upon them.

— Rom. 12.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—Rom. 1.29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Verse 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —So Rom. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So 2 Tim. 4.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The tenth figure, Polyptoton, when words of the same Original are consonant among themselves in divers Cases. This Figure is a variation of Cases, as Rom. 4.18. who Against hope believed in hope.

—Rom. 11.36. of him, through him, and to him are all things 2 Cor. 10.12. and 12.14. Hither may some Hebraisms be refer∣red, as A song of songs, Vanity of vanities.

The eleventh figure, Antanaclasis, or a repetition of the same word in a differ∣ent Signification. So Matth. 8.22. Let the dead bury the dead. So Joh. 1.10. the world was made by him, and the world knew him not.

—Joh. 2.23. many believed (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in his Name, but Jesus did not commit him∣self (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to them ver. 24.

—Rom. 9.6. They are not all Israel, which are of Israel.

—See Mat. 26.29. 2 Cor. 5.21. 1 Tim. 6.5, 6.

II. Instances of Figures appendant to a Sentence which are eleven.

First, Exclamation, is to signifie the greatness of the thing, or to express our affections, or to excite and move affecti∣ons in others; by an adverb of exclaming, expressed, or understood—and that by way

1. Of Complaint, or Lamentation, as Job 6.2. Oh! that my grief was throughly weighed—Lament. 1.12.—Rom. 7.24. Oh wretched man that I am, &c.

2. Of request, or wishing, Jer. 9.1. Oh! that my head were waters, &c.

—Gen. 17.18. Oh! that Ishmael might live before thee—Deut. 5.29. and 32.29. Psal. 55.6. Oh! that I had wings like a dove.

3. Of admiration Psal. 31.19. Oh! how great is thy goodness, &c.

Rom. 11.33. Oh! the depth of the riches, &c.

4. Of reprehension, Gal. 3.1. Oh fool∣ish Galatians! who hath betwitched you, &c. Matth. 17.17. O faithless and perverse generation, &c. and 8.26. O ye of little faith, why are ye fearful—Deut. 32.6.

5. Of indignation and commnation, Matth. 23.13, 14, 15, Wo to you Scribes, Pharisees, Hypocrites.

6. Of commiseration, Jer. 4.19. Mys bowels, my bowels, I am pained at my very heart.

7. Of obtestation, as 1 Thes. 2.10. ye•• are witnesses, and God also, &c. Rom. 1.9. God is my witness.—1 Tim. 5.21.

The second figure, Epiphonema, which is usually added to what was declared, or proved before; for confirmation, or brief comprehension, or admiration, or consequence, or application thereof.

Piscator conceives that in 2 Tim. 2.11. to be an Epiphonema. It is a faithful say∣ing,—and that in 1 Tim. 1.15.—that in Eccles. 12.15, 16. seems to be a remark∣able Epiphonema.

The third figure, Epanorthosis, or Corre∣ction, when something is recalled that was spoken before, as John 16.32. ye shall∣leave me alone, and yet I am not alone, &c. —1 Cor. 7.10. I command, yet not I, but the Lord: and chap. 15.10.—I labored more abundantly, &c. yet not I, but the Grace of God in me—Gal. 2.20. Thus, I live, yet not I, but Christ liveth in me. So Gal. 1.6, 7. and 3.4. and 4.9.

The fourth figure, Aposiopesis, or Reti∣centia,

when part of a Sentence begun is kept in, or concealed, which yet may be understood, as Luk. 19.42. If thou hadst known even thou in this thy day, &c. So Gen. 3.22. Such imperfect speeches are caused sometime by perturbation of minde, as Psal. 90.13.—return, O Lord, how long? scil. wilt thou afflict? or defer to help us, Psal. 6.3.

This is frequent in Oaths, where the Imprecation is oft omitted, or for the most part concealed, Psal. 89.36. If I lye unto David, what then? then I will cease to be God.—or somthing of that Nature is to be understood.

—So Hebr. 3.11.

See 1 Sam. 14.44.

The fifth figure, Apostrophe, when a Speech is turned to another person, as that of Paul to the Gentiles, Rom. 11.13, 17, see Piscator; and to the Jews, Rom. 2.17.

—And of Moses to things inanimate, as Heaven and Earth, Deut. 30.19. and 32.1. So Isaiah begins his Prophesie against ob∣stinate Israel, Isai. 1.2. Hosea 13.14. —O death, I will be thy plagues, Judg. 5.21. —1 Kings 13.2.

The sixth figure, Prosopopaeia, which is the siction of a person introduced, as speak∣ing

in our Speech—so in Rom. 10.6, 7, 8. Doth the righteousness, which is of faith, &c. See Piscator in locum.

Jotham in his parable Judg. 9.8, &c. brings in the Trees speaking like men, ver. 15. so Isai. 14.8, 9, 10.

The seventh figure, Aporia (Addubita∣tio) that is a deliberation with ones self, Psa. 139.7, to 12. Luk. 7.31. Luk. 16.3, 4. Hos. 11.8, 9.

The eighth figure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Anacaeno∣sis (Communication) that is deliberation with others. Rom. 8.31. Gal. 4.21. Jam. 4.1.

The ninth figure, Occupatio, which is, to prevent a Question, or Objection, that we conceive might be made by ano∣ther, and answer it.

The Objection, or Question is some∣times expressed, sometimes implied. So Rom. 11.1. I say, hath God cast off his peo∣ple? This some might take occasion to object from the last Verse of the former Chapter—To which he answers, God for∣bid, &c. See also Verse 7, 19, 20.

—So Rom. 14.22. Hast thou faith? have it to thy self before God. Here is an Ob∣jection understood, which some might have made. I have Faith, i. e. I believe all Meats lawful to a Christian, and so may eat any.

This Figure often occurs in the Epistle to the Romans. See chap. 2.13, 14, 25. chap. 3.1, 3, 31. and chap. 4.2. and chap. 6.1, 2, 15.

The tenth figure, Epitrope, or Permis∣sion, when the doing of a fact is pardoned, at least seemingly,—which is often Ironical. Judg. 10.18. 1 Cor. 15.32. Rev. 22.11.

The eleventh figure, Synchoresis (or Concessio) when some saying or Argument is pardoned, 2 Cor. 4.8. and cap. 12.16, 17.

There are other Figures also, which Rhetoricians call Figurae secundariae, which I will pass over, and mention onely two, scil. Antithesis, when Opposites answer one another in a Speech, as 2 Cor. 6.8, 9, 10.—as unknown, yet well known—as dy∣ing, and behold we live, &c. chap. 4.17. Rom. 8.13. Phil. 3.7.

Oxymoron, which is an elegant Conjun∣ction of contraries, Acts 5.41—They had the honor to suffer reproach—1 Tim. 5.6. she is dead while she liveth.

He that desires to see more Instances of the several Tropes and Figures, may con∣sult Glassius in that elaborate piece, which he calls Rhetorica sacra.