Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K

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

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

There are five of the first sort, viz.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exclamation, is a pathetical Figure,* 1.1 whereby the Speaker expresses the Passion, or vehement Ardor of his Mind, by various Interjections expressed or understood, to move the Affections and Minds of those he speaks to; O! Alas! Behold! are Signs of it; this Figure is made in Scripture:

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

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

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

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

5. In way of Commiseration or Pity. Josh. 7.7. Alas! O Lord God, wherefore at all hast thou brought this People over Jordan, to deliver us into the hand of the Amorite, to

destroy us! Ezek. 9.8. Ah Lord God, wilt thou destroy all the Residue of Israel, in thy pouring out thy Fury upon Jerusalem! Luke 13.34. Lam. 1.1.

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

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

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

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

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

Epiphonema (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifies Acclamation, and is wont to be subjoyned to an Exclamation, as a certain species of it. It is a little Clause or apt Sentence added after the thing is expounded,* 1.2 exhibiting a certain Emphasis (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) brief∣ly and concisely, as Psal. 2.12. Psal. 3.8. Mat. 22.14. Luke 10.30. Acts 19.20. Mat. 19.27. Mark 7.37, &c.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epanorthosis, Correction or Amending, is the Reinforcement of the Clause last uttered, by what follows, or a re-calling of what one said, to cor∣rect it.* 1.3 It is stated in a threefold manner;

1. When that which was said is wholly disown'd, and corrected by a more apt, more proper, and significant Expression: as Mark 9.24. when the Father of the Child that was possest with a dumb Spirit, said, Lord, I believe, but recollecting himself and confessing his Infirmity, immediately subjoyns, help thou mine Ʋnbelief. Joh. 12.27.* 1.4 Christ prays to be saved from Death, Father, save me from this hour; yet immediately correcting that Prayer, which shews the reality of his human Nature, that prompted him to express himself so, he adds, But for this Cause came I unto this hour (see Mat. 26.29.) Rom. 14.4.* 1.5 Who art thou that judgest another Mans Servant? to his own Master he standeth or falleth: as if he had said, There is but one Lord of all, Christ Jesus: To him he stands, if he be firm in Faith; to him he falls, if he sins, as thou suspectest: He has the Prerogative and Power of judging in himself, but thou hast not, &c. And whereas he had made mention of his Fall, he immediately adds the Correction, He shall be held up, for God is able to make him stand; that is, to clear up all suspition of Evil.

2. So in those Phrases where the denial of the Affirmative is subjoyned, where nevertheless the Denial is rather to be understood comparatively, or respectively, as Joh. 16.32.* 1.6 Ye — shall leave me alone; the Epanorthosis, the Figure we speak of, follows, and yet I am not alone, because the Father is with me: Christ was alone, with respect to Men, but not with respect to God. 1 Cor. 7.10.* 1.7 But to the married I com∣mand, — the Correction follows, Yet not I, but the Lord. Both commanded, the Lord principally, as the Soveraign Law-giver, and Paul, as his Servant and Minister. 1 Cor. 15.10.* 1.8 I laboured more abundantly than they all; the Apostle subjoyns a Cor∣rection, lest it should savour of Arrogancy, in ascribing that to himself, which was the work God,— yet not I, but the Grace of God, which was with me. He was set on work by Divine Grace, which was the primary Cause of all his Labour and Success. Gal. 2.20.* 1.9 I live, yet not I, but Christ liveth in me: he speaks of Spiritual Life, which he attributes not to himself, but to Christ the Prince of Life, as the supream Author and Cause of it: see Gal. 1.6. &c. Prov. 6.16. Rom. 8.34. Gal. 4.9. 2 Tim. 4.8. 1 Joh. 2.2.

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

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

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

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

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

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

IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apostrophe, Aversion, or turning away,* 1.10 is a breaking off the course of Speech, and a sudden diverting it to some new Person, or thing. This is made;

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

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

☞ Note that an Imperative, Commanding, or Exhortatory Apostrophe is frequently Indicative and Vaticinatory or Prophetical, that is, such things as are to come to pass, are foretold by the Prophets in the form of commanding, Esa. 6.9, 10. (see Mat: 13.14. Act. 28.26, 27.) Esa. 47.1, 5. & 23.16. Take an Harp,* 1.11 go about the City thou Harlot that hast been forgotten; upon which Musculus thus comments,

Per for∣mam Apostrophes, &c. By the form of an Apostrophe, he expresses the care of resto∣ring Tyre. He does dot exhort her to do this, but under this Figure foretels what she shall do after her Restitution, seventy Years from that time,— she shall act as an Harlot, who when released from any great Affliction, falls afresh to the practice of her Meretricious Arts, and Inticements, to allure the unwary Youth to her Snare; She takes her Harp, (for the Whores in those Countries were skilful in that sense-inticing Art of Musick) quavers her Notes, in consort with her charming Voice, gadding about the City to insinuate into the Affections of Young Men. So Tyre, when restored, will fall again to Merchandizing,* 1.12 in as brisk a manner as before its Devastation, &c. Jer. 6.1, 6, 26.

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

4. To things mute and altogether void of sense, where, by a Prosopopoeia, a Person is attributed to them; 2 Sam. 1.21. Ye Mountains of Gilboa, let there be no Dew,* 1.13 neither let there Rain be upon you, nor Fields of Offerings, because the Shield of Saul was cast away there, upon which place, Brentius says excellently,

This is Prosopopoeia, very fami∣liar with such as are full of Indignation: For as such as are in a mad fit of Anger, snatch up the next thing that comes to hand for a Weapon, to annoy or assault their Adversary; so to such as are oppressed with a weight of Grief, whatsoever

is obvious to them or in view, seems to be the cause of their Misfortune; yea such things as are insensible, and contribute nothing to it. So Job in his Affliction, cur∣sed the day of his Nativity, and the night in which it was said, a Man is born: Wherein was the Day or Night guilty? in nothing surely. So the Mountains of Gilboa are cursed by David, when yet they did no hurt: For Saul might have tarried at home, and acted righteously, which would have hindered that Mis∣chance. But by this Prosopopoeia, the Affection and Passion of him that grieves is denoted, who would have all destroyed, provided the thing he loves, be safe.

Other Examples are, 1 Kings 13.2. Psal. 114.5, 6. Psal. 148.3, 4, 5, 6, &c. Jer. 47.6. Ezek. 13.11. (in the Hebrew) & 21.16. & 36.1, 4, 8, &c. Joel 2.21. Micah. 6.2. Zech. 11.1, 2. Hos. 10.8. Luke 23.30. 1 Cor. 15.55, &c.

* 1.14In Specie, an Apostrophe is directed sometimes to the Heavens and the Earth; Deut. 32.1. Esa. 1.2. Jer. 2.12, 13. & 22.29. upon which Arias Montanus in libro Joseph. Cap. 6. says, Coeli aliquando testes adeo appellari solent, &c.

The Heavens are wont sometimes to be appealed to as Witnesses by God, because of their Integrity and Certainty. For nothing transacted on Earth, can be hid from the view of Heaven, which by its daily Motion perlustrates all things.

Heaven lives, feels, hears, and sees to God, to whom all things live, &c. By the very Text and Parallel Phrases, Deut. 30.19. Psalm. 50.1, 4. Rom. 8.20, 22. it is evident that these Apo∣strophes were used for Conviction and Detestation of the Malice, Stubbornness and Ingratitude of Men, whose Duty it was to receive the gracious Invitations of a Merciful God, and sincerely to obey him.

Jerome in his Commentary on Isa. 1.2. says, Quia per Moisen Testes vocaverat Dominus Coelum & Terram, &c.

Because the Lord by Moses called Heaven and Earth as Witnesses, when he prescribed Israel his Law after their Prevarication;* 1.15 he calls them again as Evidences, that all the Elements may know, that the Lord had just Cause to be angry, and distribute Vengeance to the Infringers of his holy Commands: the meaning is, If Heaven and Earth were endued with Understanding and Reason, they would certainly accuse this People for their Wickedness.

For they and all things contained in them, carefully observe their appointed Station, and do answer the end they were intended for: But Man alone, for whom all things were made, becomes refractory and disobedient.

* 1.16V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prosopopoeia, (signifying the feigning of a Person) is when an inanimate thing is introduced, as speaking like a rational Person. This Prosopo∣pooeia we have treated of in the first Volumn, Book 1. p. 92. among Metaphors, but that differs from this Figure, (1.) With respect to Subject, for that relates only to certain things inanimate, which are not Persons; whereas these concern Men also. (2.) With respect to the Predicate and Attributes: For in that, such Attri∣butes of all kinds, from animate things, chiefly Men, as are translated to inanimate things, are treated of; but in this what relates only to Speech, and when mention is made in that of Speech, attributed to inanimate Creatures, there is regard had only to its Action or Act; but in this, there is respect to the formality of Speech, or Words actually pronounced, &c.

Some distinguish this Figure into Imperfect and Perfect; the Imperfect they call that whereby the Speech of another is lightly and obliquely represented; or when one gives a short Narrative or Exposition of what another person spoke. The Perfect is, when the proper Person is wholly laid aside, and another Person or Thing is in∣troduced as speaking; or when the very formal words of the Person introduced are recited, which from* 1.17 Plato and Aristotle, de Poetis, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Imita∣tion: In the Sacred Scripture either the true Person is introduced as speaking, or an inanimate thing; the first is done openly or covertly: Openly as when the Verb of saying is premised, and a clear Intimation given that another Person speaks. Co∣vertly, when the Verb of saying is omitted; in an Apert Prosopopoeia, the Speech is uttered of the thing it self; or else feigned and framed to signify another thing: the former is either good and true, or false and evil. Examples of these in order.

1. A good and true Speech is proposed by the sacred Writers, whenever the Words of God himself, and our Saviour Christ, or of Angels and good Men are expressed:* 1.18 Psal. 2.7, 8, 9. The Lord said unto me, Thou art my Son, this day have I begotten thee. Ask of me and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession. Thou shalt break them with a Rod of Iron;

thou shalt break them in pieces like a Potters Vessel. Psal. 50.16. But unto the wicked, God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my Cove∣nant in thy Mouth? Verse 17. Seeing thou hatest Instruction, &c. Isa. 66.1. Thus saith the Lord, the Heaven is my Throne, and the Earth is my Footstool. And so very fre∣quently the Prophets introduce God himself speaking, not only that their Speech may have the greater Authority by it, but chiefly because (as 2 Pet. 1.21.) The Prophecy came not in old time by the Will of Man; but holy Men of God spake as they were moved by the Holy Ghost: 'Tis therefore doubtful, whether (speaking accurately) this kind of Speech belongs to this kind of Rhetorical Prosopopoeia; because God is the real Author of the Scripture, and immediately both spoke and writ it by the Pro∣phets, who were his Ministers and Amanuenses; Men do not introduce God as speaking, but God moves them by Inspiration to represent him; see Heb. 1.1.

As for the Speech of Angels and good Men, we need not produce Examples,* 1.19 the Scriptures are full of them; in reading of which we are carefully to heed the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Circumstances of every Text, and the Speaker, that the Fallacy of Com∣position and Division may be avoided. Jer. 26.17, 18, 19.* 1.20 the Elders of Judea are introduced, as speaking for Jeremiah; but if any will attribute to them, Ver. 20, 21, 22, 23. he goes against their words, and the scope of the Prophetical Text: For these Verses have a coherence with the last, and continue the historical Relati∣on of the Execution of the Sentence, and the deliverance of Jeremiah by a Just Judgment from the lawless Violence of the King, the Example of which is contained in those four Verses; on the contrary, the words of Paul, Act. 19.4, 5. are to be joyned together to prevent Error.

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

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

2. When the wicked or false Speech of another is related, a true Sentence, [Observ. 2] or Word of the holy Spirit is intermix'd, as 1 Kings 21.10. the words of Jezebel, writing to the Citizens of Jezreel are thus related; Set two Men, Sons of Belial, before him, to bear witness against him, &c. the words (Sons of Belial) are not Jezebel's, who would fain destroy Naboth by a colour and pretext of Right and Justice; but they are the words of the holy Spirit, which Exegetically and according to Truth, describe those suborn'd Wretches that would testify against the innocent, as Ver. 13, &c. Isa. 28.15. Because ye have said, We have made a Covenant with Death, and with Hell, are we at Agreement; when the overflowing Scourge shall pass through, it shall not come unto us,* 1.21 for we have made Lies our Refuge, and under Falshood have we hid our selves. It was not they that called it Lies and Falshood, but the Prophet so intitles their Hope. The words of the false Prophets are hereby to be understood, who lyingly advised them to hope well: Isa. 30.10. Which say to the Seers, see not; and unto the Prophets, prophe∣sy not unto us right things; speak unto us smooth things, prophesy Deceits: It is not those Unbelievers, but the holy Spirit that calls those Visions which they sought for, De∣lusions, for such indeed they were,* 1.22 &c. Brentius upon Isa. 44. thus speaks of this Scripture-way of Expression, and brings more Examples.

'Tis usual for inge∣nious Men to paint out Impiety of words in colours, and obtrude it upon Men as true Piety. But the holy Spirit acknowleges not, nor owns, such things as are framed and pretended to cloak and excuse Impiety; but sees (because there is nothing invisible to him) into the most private recesses of the Mind; and judges according to what he finds in the very secrets of the Heart. Deut. 29.19. the

wicked blesses himself in his Heart, saying, I shall have Peace tho I walk in the stubbornness of my Heart, to add Drunkenness to Thirst.— Who would be so impudent as publickly to say that his ways are wicked, and that he would persevere in them: See Psal. 14.1. Isa. 28.15. & 44.17. Jer. 18.12. the holy Spirit recites the words of the wicked, not the words of their Mouths, but the words of their Hearts: For the ungodly do not call their own Ways evil, but in regard they are really so, the Spirit so calls them as his own Sentence.

[Observ. 3] 3. Yet all things, which the Devil and wicked Men are said to speak, are not in them∣selves evil and false, altho pronounced with a fallacious and fraudulent Intention— this may be seen in the words of unclean Spirits; Mar. 1.24. I know thee who thou art, the holy One of God: See Luke 4.34. Acts 16.16, 17. In the words of Caiphas the Jewish High-Priest,* 1.23 John 11.49, 50, &c.

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

• When good Things are well spoken.
• When evil Things are ill spoken.
• When good Things are ill spoken.
• When evil Things are well spoken.

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

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

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

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

3. Speeches prudently feigned and composed to signify another thing, are to be read in Scripture-Parables, especially the Writings of the Evangelists, which shall be treated of at large in this Work, in the Chapter of Parables, to which we refer you. To this belongs when a Speech is attributed to persons, to be a sign of the very state of Things,* 1.24 and is figured as the thing signified by that Speech; as is intimated, Isa. 3.6. When a Man shall take hold of his Brother, of the House of his Father, (saying) Thou hast cloathing, be thou our Ruler, and let this Ruine be under thy hand: Ver. 7. In that day shall he swear, saying, I will not be a Healer; for in my House is neither Bread nor Cloathing; make me not a Ruler of the People: The rareness or few∣ness of Governours capable to exercise that Dignity,* 1.25 is denoted in this Dialogism, or feigned Speech: Isa. 4.1. And in that day seven Women shall take hold of one Man, saying,* 1.26 We will eat our own Bread, and wear our own Apparel, only let us be called by thy Name, to take away our Reproach.— This is a Prophecy of the want of Men, because of the frequent Slaughters that were to come, and the Desolation of Women. See other Examples, Mat. 23.39. with 21.15, 16.

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

5. There is a connex Mimesis in a Dialogism, or the Discourse of two or more;* 1.27 as Psal. 118.19, &c. which is an eminent Example of this, and is thus ex∣pounded by Junius, Parall. 1, 37.

Open to me (says the godly Man) the Gates of Righteousness, being entred at them, I will praise (Jah) the Lord; to this Petition an Answer is annexed, as if the Church, who is the Mother, were teaching her Children the Causes or Ways of Salvation,— Ver. 20. This is the Gate of the Lord, into which the Righteous shall enter, viz. Christ, who is the Way, the Truth, and Life. This Entrance being shewn or expounded, the Godly congratulate, saying Ver. 21. I will praise thee, &c. as if they had said, When we behold this Entrance which the Lord has opened, we cannot but praise and admire the greatness of his Favour and Goodness; especially when we consider, that all good things bestowed upon Mankind, proceed from the Benignity of the Deity, tho unthought of by them. Pray therefore what is this Gate? Ver. 22. The Stone which the Builders refused, is become the* 1.28 head Stone of the Corner (that is, not only the support of the Building, but what gives Entrance into it,) which, Ver. 23. is the Lord's doing, and exceeds the Capacity of humane Art, or Understanding. But when will this be? Ver. 24. This is the Day which the Lord hath made, not by constant Labour or Artifice. Therefore it is just, that we should place all our Joy and Comfort in him alone, and in an assured Confidence of our Deliverance proclaim his Glory, because he hath vouchsafed us so glorious a Redemption: Ver. 25. Save now, I beseech thee, O Lord, &c. that is, grant full Salvation to the Members of thy Church, and prosper the ways of thine Anointed, whom we celebrate with this joyful Acclamation: Ver. 26. Blessed be he that cometh in the Name of the Lord: not only in himself, or in his own Person, but transfusing Divine Benediction by the Voice of the Gospel into those who believe in his Word, saying, We have blessed you out of the House of the Lord; that is, from Heaven, or the highest Places, as the House of the Lord is frequently called in Scripture.

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

6. Speech is also attributed to a mute or inanimate thing:* 1.29 as Judges 9.8. and the following Verses, where Trees are represented as Persons, speaking and reasoning amongst themselves in the Parable of Jotham; as also 2 Kings 14.9. By the same Reason, Speech, or certain Words are attributed to De∣struction and Death, Job 28.22. to Fir-trees, Isa. 14.8. to the Dead, Verse 10. See Ezek. 32.21. to the Righteousness of Faith, Rom. 10.6, 7, 8. See also Rom. 9.20. 1 Corinth. 12.15, 16, &c. some refer hither, Prov. 1.20, &c. and 8.1, &c. to Chap. 9.7. where Wisdom, commending it self, and inviting Men to partake of it, is introduced. But the soundest Divines do rightly understand Christ by this Wisdom; which Chap. 1.20. & 9.1. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Plural by way of Excellency; as if it were said, He is the very Wisdom of the most wise God, and the very Author of it. Chap. 8.14. he attributes Counsel, Strength, and Prudence to himself, Ver. 17. and to love them that love him; Ver. 24, 25. that he was brought forth before the Depths, &c. Ver. 22, 27, 30. That he was Existent before the Creation of the World. Ver. 23. Anointed, or set up from everlasting, viz. to be a King and Governour. Ver. 30. Sporting always before him, viz. the Father, — All which, and other things there written, must of necessity be attributed to a true Person: See Matth. 11.19. Luke 7.35. & 11.49. (as also Matth. 23.34.) 1 Cor. 1.24, 30. Collos. 2.3. Therefore this Prosopopoeia is to be referred to the first Class, not to this latter.

Notes

• * 1.1

  Exclamation ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exclaim.
• * 1.2

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acclamo, to cry out.
• * 1.3

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••orrigo, to correct.
• * 1.4

  John 12.27.
• * 1.5

  Rom. 14.4.
• * 1.6

  John 16.32.
• * 1.7

  1 Cor. 7.10.
• * 1.8

  1 Cor. 15.10.
• * 1.9

  Galat. 2.20.
• * 1.10

  Apostrophe f••om 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to turn.
• * 1.11

  Isa. 23.16:
• * 1.12

  Vid. Gram: Sac. p. 339.
• * 1.13

  2 Sam. 1.21: Ye Mouroains, &c.
• * 1.14

  Apostrophe to the Heavens and the Earth.
• * 1.15

  Deut. 32.1.
• * 1.16

  Prosop poeia from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Person, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make o•• feign.
• * 1.17

  De Repub. 3.
• * 1.18

  Psalm 2.7.
• * 1.19

  Note.
• * 1.20

  Jer. 26.17, &c.
• * 1.21

  R. Kimhi in Loc.
• * 1.22

  Pag. 360. Ʋsi∣tatum est, quod ingeniosi Homines, &c.
• * 1.23

  Gregor. Lib. 23. Moral. cap, 3.
• * 1.24

  Isaiah 3.6.
• * 1.25

  Isaiah 4.1.
• * 1.26

  Vid Gram. Sacra. 263, 264.
• * 1.27

  Dialogism. Psal. 118.19, &c.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angularis, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sum∣mus▪ chief, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Angu∣lus, a Corner.
• * 1.29

  Speech attri∣buted to a mute or inani∣mate thing.