Divine Eloquence: OR, AN ESSAY Upon the Tropes and Figures Contained in the Holy Scriptures; And reduced under The proper Titles of Rhetoric:  
ALSO Several Texts of Scripture, which fall in with the Figures, are briefly interpreted; especially those that seem to favour the Papist or the Socinian.  
LONDON, Printed by J. H. for Luke Meredith, at the Star in St. Paul's Churchyard, 1694.   

A PREFACE TO THE READER.  
WHAT, publish a Treatise without any Name, or so much as a Dedication? Prithee then, who will but it, says the Reader? Why, as to that matter, Sir, you may do as you please; but give me also leave, to use my liberty.  
But, pray, Sir, what signifies any Name, at least, to a man of sense and understanding, who does not borrow his opinion and judgement of any Book, only from the very Title-page? And if this Essay, I now present to your perusal, is any way valuable, it will then introduce and recommend itself, to your good opinion of it; and if 'tis nothing worth, what Name or Character can ever justify the Publication?  
But now, Sir, upon this reservation of my name, you will have this one particular advantage; for now you can have no kind of prejudice or bias upon your thoughts; and so you cannot but pronounce more impartially, upon the whole matter, and not according to the general custom, discommend, or approve, as you are disposed in your fancy, to entertain either a good, or a bad opinion of our Author; and so, I think, 'tis no disadvantage to you, or to my self, whether you know my Name, or not; or whether I am D. D. or Esquire; such a one, or otherwise dignified or distinguished.  
And now, as to the very business of a Dedication, I must very freely tell you, Sir, I am at present, as much out of humour with that also; for, according to the common style, 'tis nothing else but a great many fine words, to very little purpose; for what you read there in Commendation of my Friend in the Country, or of the Right Honourable, my Lord, etc. has but the least relation to them; but if they themselves are so exceedingly vain, as to fancy their Pictures are very like them; 'tis only their private opinion.  
I cannot deny, that I have a friend or two, as very Beau's, as any in the Town, and they have a Right and Title to a very just Commendation, for the Rhetorical Twirl of their long Periwigs behind them, or for their most admirable use of their Snush-box, which is always so obliging, as to give my Sparks a pretence for a Sneeze, instead of an Answer to that Question; but then, I am very much a Stranger to all their other virtues, and I am not Orator enough to say any thing at first sight: and, after all, let me tell you Sir, 'tis no such easy matter neither, to make a fine Panegyric upon Nothing.  
But now, Sir, as to the Reasons of this Publication, I cannot in my excuse say, that I was at last prevailed upon by the violent Importunities of my Friends, whom I could not very civilly deny: or that upon the Communications of some Copies, I was very much afraid; one, or other, might send it to the Press; and so I was unwilling to give them that trouble: or lastly, as some Apology, for the incompetency of the very work it self; shall I inform you, Sir, that it was only the diversion of my idle hours; when I had nothing else to do? And would not this, think you, be a very civil Compliment to the Reader's understanding; if what was here done for my own Recreation, only to pass away the time, I now should publish, for his Instruction; and so emprove his thoughts and meditations: These, and many more, are the common excuses, our Authors often make use of, to insinuate, that they are very modest men; and that they could still do much better, if they had taken but more time and leisure in their Composition; and this, they presume, is a sufficient Title to the Reader's Candour and more favourable Opinion. But I can only tell my Reader, that after I made a Collection of these Sacred Figures of Scripture, and ranged them into some kind of order, I very privately conveyed this Scheam of Rhetoric into the Stationer's hands, and he seemed to fancy the Design; and now, this is the reason, why it comes into your hands; and, if'tis any way useful, to any sort of Persons, I am very well satisfied. I could gather many more Flowers of Rhetoric, out of the same field▪ but these I made choice of, perhaps are sufficient to discover, that the Holy Scripture is no barren nor unfruitful land; but that it abounds with all sorts of Tropes and Figures, and that it is the richest Treasury, containing the best, and most excellent forms of Rhetoric, of any book whatsoever; that no Gentleman has any reason to be afraid of losing the Elegancy of his style, by a frequent Conversation with the holy Scripture; which has its peculiar Graces and Beauties of Eloquence; and more especially, have not Job and Isaiah their lofty Flights of Fancy and Poetry? which, to speak but very modestly, are not unequal to any in our profane Authors. I know, there are some of another opinion; but then, does not their immorality influence their mind? and does it not give such a different colour and a tincture to all their imaginations, that they can never have the same relish and sensation of sacred matters; and why should they entertain any honourable thoughts of that very Book, when all the precepts and institutions of it are such a mighty Contradiction to their life and practice? why should they esteem it worthy their perusal? when perhaps their meditations upon it, may be no small temptation, to rectify their vile Opinions, and disturb their present Dreams of Happiness, and at last, reduce them to a Possibility of Salvation.  
Let others then still admire their heathen Rhetoric, let them still fancy the sacred Figures of Scripture not worthy their Consideration; yet, methinks, when I take a view of Scripture Rhetoric, and the Richness of her Eloquence, she seems to me, not unlike the King's daughter, who is all glorious within, her vesture is of gold, wrought about with divers colours, Psalms 45. 10, & 13.  
And now perhaps this Essay upon the Tropes and Figures of Scripture, may still farther recommend itself, to your better opinion, from the very use, and benefit of Rhetoric, in general; and is it not absolutely necessary, to convey to others, those sensible Notions or Ideas of things which are present to our minds? for Discourse is, or, at least, aught to be, nothing else, but the Representation, and the very Picture of our thoughts; and what can more sensibly express them to the life, than when a Metaphor presents the images of the soul in such an elegant and comely dress? Besides, to give our Passions their truest air and feature, do they not require a very different garb, and another mode of expression, than our other thoughts, which spring only from the cooler debates of reason, and argument? If you question this, I appeal only to the most natural Impressions of any Passions, and whether Nature herself discovers no sensible difference, when she expresses herself in a passionate way; as, suppose now, in a most violent transport of Anger; and cannot you easily, by the very Face, discern what passes in the soul of a furious man. Observe the fire, the very sparkling of his eyes, the wrinkles of his brow, the most sudden changes of his countenance, the mighty eagerness and the hesitation of his words; are not these the natural expressions of this angry Passion, which give us notice of the most disorderly motions of our spirits, and that the very stream of our thoughts are in a most violent and rapid motion; and therefore, to express this furious Passion to the very life; must there not be as great an alteration in all our words and phrases, as there is in our very Faces and Complexions? and this is enough to show, that this, and every Passion works very differently upon our minds, and requires different expressions and colours of speech, to give it a sensible representation.  
Rhetoric then is a natural Language, and a necessary Ornament of Discourse; and many an honest Gentleman now and then stumbles upon a Trope or a Figure, who was never acquainted with Mr. Butler or Farnaby; and much less with such profane Authors as Aristotle or Quinctilian.  
And are not Metaphors very frequent in holy Scriptures? The Prophets themselves seldom give us a description of the fury of God's displeasure; but they give him arms, and hands, and describe God preparing his mighty instruments of ruin, his lightning, and his thunder; and by such formidable representations, as these, they work more powerfully upon our minds, and there create the deeper impressions of his almighty Power.  
But if Rhetorical Figures are as common as necessary; must not that man be very ridiculous, who examines every thing in a strict and literal sense? What strange, what mighty inconsistent notions must they then conceive of God himself, or of his divine Attributes? What gross and very absurd Ideas of his infinite Power, if they should fancy God cannot accomplish the vengeance of his high displeasure, without material organs, without arms and legs? Must not such a man transform himself into any shape of error and delusion? if he pretends to maintain the doctrine of literal explications; must he not imbibe the false opinion of every Sect, as often as their pernicious errors are sounded upon a literal sense and meaning? Thus the Quaker must become a Roman Catholic, because, according to his Principle, he must understand these words according to the very letter; this is my body; so must he believe the bread and wine to be substantially changed into the very body and blood of Christ; and so at the least eventually, if not designedly, he will maintain the most absurd doctrine of Transubstantiation; and truly, perhaps their inward light may prove as dangerous, and not so different from Infallibility. But I do not charge them, as if literal expositions of Scripture, was their constant universal Principle: but if they expound any Text literally, though never so absurd, and so contrary to other places of Scripture: they may as well explain others in the very same manner, till at last they become nothing but mistake and contradiction. And now, if they will needs understand this Text literally, Matt. 5. 34. Swear not at all; and not as if it was only a prohibition of rash and voluntary swearing in our common discourses; although St. Paul himself useth an oath for confirmation, Rom. 1. 9 For God is my witness, whom I serve, that without ceasing, I make mention of you always in my Prayers. And again, Gal. 1. 20. Now the things which I writ unto you, behold, before God, I lie not. Nay, even God himself, when he could not swear by a greater, he swore by himself, Heb. 6. 13. This is enough to show, that the taking of an oath is not sinful in its own nature; when St. Paul, and even God almighty makes use of an oath: and therefore, if the Quaker will still expound this Text according to the very letter, in contradiction to other Texts of holy Scripture, and in direct opposition to the very practice of St. Paul, and even of God himself; he may, with as much reason, expound other Texts in the same manner; till he runs himself into the wildest absurdities.  
A great Master of Eloquence has long a go made the observation, That the Lawgiver of the Jews, meaning Moses, had a most incomparable notion of God's infinite power, when he describes the Almighty thus giving his Orders for the creation, and God says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let there be light, and there was light, as if there was no distinction between his pleasure, for the creation of any Being, and the actual formation of it: and is not the expression itself very stately, and full of majesty? for he only says, Let there be, and it was so. There are other expressions no less emphatical, representing God most infinite in power and operation, Isaiah 40. 12. Who hath measured the waters in the hollow of his hand, and meeted out the heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in Scales, and the hills in a balance? As much as to say, I, the Lord, only have done this. And verse 17. All nations before him are as nothing, and to whom then will you liken me, saith the Lord? And, how does holy David break forth in a mighty admiration of his infinite power and greatness? Psalm 104. 1, 2, 3. O Lord, my God Thou art very great, thou art clothed with honour and majesty; who coverest thyself with light, as with a garment; who stretchest out the heavens, like a curtain; who layest the beams of his chamber in the waters; who maketh the clouds his chariot, comes flying upon the wings of the wind. What can better represent to us his most incredible swiftness? than when he thus describes God, not only flying, but even upon the very wings of the wind; which still gives a most sensible Idea of the quickest motion that is possible.  
Psalm 50. 11, 12. How does God himself assert his own Supremacy over all things? I know the fowls of the mountains, and the wild beasts of the field are mine; If I were hungry, I would not tell thee, for the world is mine, and the fullness thereof.  
Isaiah 5. 26. How does God promise, that he will accomplish things most difficult, with the greatest ease and facility to himself? I will, says God, Lift up a sign unto the nations a far, I will hiss unto them, from the ends of the world, and, behold, they shall come with speed: God does not say, he will call them with the mighty voice of his thunder, but with the least kind of noise, as it were, with a whisper; and yet even those that are in the most distant places, in the remotest corners of the earth, shall obey the powerful summons of his voice, and presently come, and make their appearances: Here you have a description with no less elegancy, of the most unsearchable ways and councils of the great God; he made darkness his secret place, his Pavilion round about him were dark waters, and thick clouds of the sky: and the methods of his providence are very unaccountable, and past our understanding; his ways are extremely private, in the dark, and in the deep waters, and his footsteps are not known.  
But because some have the most severe, and rigid notions of God, shall I give you a taste of the sweetness of his love and kindness, Isai. 49. 15. Can a woman, says God, forget her sucking child? And the question is proposed, to assure us 'tis, at least, extremely difficult, though not impossible, for a mother to break through the strongest ties and impressions of natural affection; yet even then, God himself assures us, though a woman may be so very barbarous, and so inhuman to the child of her womb; yet, that he himself, had more Bowels, more affection, more tender compassions; and could never be unmindful of his children: nay, so great is his care, his solicitous concernment for them, that in all their sufferings, God cannot but have the same sense of Pain and misery, and sympathise with them in all their afflictions, says the Prophet, He was afflicted, Isai. 47. 7. Nay, to the very last degree of kindness and commiseration; that no relation, how near soever, can have more; for like as a father hath compassion on his children, so the Lord hath pity on them that fear him. And Psal. 103. v. 13. if 'tis yet possible, to give a suller sense of his infinite love and affection to us, he assures us, that, if his Church is under the least kind of suffering, that he himself is extremely sensible of it, even as the most tender part resents the smallest injury; They that touch you, touch the apple of my eye.  
Psalm 7. 11, 12, 13. God is there represented, as a mighty man of war, preparing to engage his enemy; but yet, he is so indulgent, and merciful, that he seems very unwilling to execute the fury of his wrath, but is still in expectation of our conversion, that we will at last sue for a peace, and repent, and obey him; but if he will not turn, says David, He will whet his sword, he hath bend his bow, and made it ready, he hath prepared for him the instruments of death.—  
And is there not a greatness of spirit and majesty in this short definition God gives of himself? I am that I am hath sent me unto thee; that is, I am God unchangeable, the same yesterday, to day and for ever, 'tis I that send Moses.  
And now perhaps these Texts of Scripture, without any more, are sufficient to discover, that the Scripture is not written in so very low and plain a strain as some ignorantly imagine, and perhaps 'tis not the least recommendation of the inspired Writings; that no other book in all the world, can furnish our minds with more distinct and clearer Revelations of his Being, or his divine Attributes, no other book can so excellently describe the power, the majesty, the infinite justice, the mercy, and goodness of Almighty God. And now, if you are desirous to take a view of his wonders in the deep; how should man, without an express revelation from heaven, have been able, in the least, to discover the incomprehensible Mystery of the Trinity? or how should he, upon the fall of Adam, have been ever capable to dive into the mysterious contrivance of our Redemption? or acquaint himself with the reasons of Christ's Incarnation, his Death, and Passion, Resurrection and Ascension. And if you please to take into your serious consideration, the Divinity of its Doctrines, what a noble Scheme is the Christian Religion of all moral virtues, such as a Seneca or a Plutarch never dreamt of; and what are all their Systems of Morality, in comparison of the Christian Institution? what Charity, what Forgiveness of Enemies, what Provocations to mutual Love, what tender Compassions to one another in distresses, and miseries, are we obliged to put in practice, upon every occasion? yea, what Purity in all our thoughts, what Innocence, what Sincerity in all our Intentions? these are all such mighty Perfections of moral Virtues as we can only learn from Scripture. Perhaps others may recommend the practice of Virtue, from common decency, and convenience, or from a temporal satisfaction attending the exercise of it, but we derive our Obligations much higher; for if we had only hopes of being happy in this life, we were of all men the most miserable, for how does the Christian Religion extend our Prospect beyond the grave? and give us those comfortable hopes of a Resurrection, and of eternal happiness hereafter, which the heathens did but guests at.  
But perhaps the spirit and the inimitable style of the Scripture may still more effectually recommend it to your perusal; and has it not, think you, a mighty force, power, and efficacy; when our Saviour began his Institution to the Christian Philosophy only with this very plain and naked Benediction, Blessed are the poor in spirit, and, Blessed are they that are persecuted for righteousness sake. Who can believe such kind of Blessings, such Invitations, to embrace the terms of the Gospel, should be so very prevalent, and bring in such a numerous company of Proselytes, Jews and Gentiles? Who can believe that Christianity should advance, and make its way into the world against the opposition of so much wit, and power, from such sort of encouragements? Thus the very difficulty of its moral Duties, and the discouragement of the Proposals, and the mighty plainness of its Principles, are so far from being in the least disadvantageous to the Christian Religion, that they are no small argument of its Divinity; it being impossible it should ever make such a progress in the world, unless it had been assisted by the power and the wisdom of God himself; and thus the divine Authority of its Original commands our respect and reverence.  
And after all; the Simplicity of the Scriptural Style, is not without Majesty. How plain, yet how magnificent is this expression? I am, that I am hath sent me, Exod. 3. 14.  
And now, as to the Translation of the Bible it self; I will not deny, but as very many places are not without a graceful, and elegant ornament of expression; so there are some other parts, less artificial, neither is this so very strange; since the original Languages sometimes carry in them a native Grace, and Emphasis, hardly expressible in a Translation, at least, with the very same beautify and significancy of speech. And if our Translators, here and there, fall below the spirit and the dignity of the Original, they are very excusable, because they were sometimes afraid to venture at a phrase or a fineness of a period; lest they should deviate more from the true sense and signification of the Text; and, after all, you will discover some elegant Turns, and some Beauties of Rhetoric in the Translations, which do not so clearly shine out in the very Original, which I have purposely inserted sometimes, to let my Reader see, that if our Translators lose in one place, yet they gain in another.  
As to my own part, I shall only tell you this; that I was extremely pleased, when any Figure was lodged upon any Text of Scripture, that seemed to favour and countenance any false doctrines, especially the Romish, or the Socinian, that I might take an occasion to make a little inroad into them, and recover them from the unkind and false imprisonment of the enemy: and when several other Texts of Scripture were in darkness, and obscurity, or under any difficulty, I have endeavoured, to let in more light into them, by an easy explication, or a short paraphrase upon the words; which perhaps were not always so very plain, and obvious, at least, to every man's capacity and apprehension.  
Sir, I will now trouble you no farther, but I hope, you will receive it kindly, as if in this Essay some things, at least were tolerable.  
Farewell.   

Divine Eloquence: OR, AN ESSAY Upon the Tropes & Figures Contained in the Holy Scriptures.  

A TROPE.  
A Trope is nothing else, but the change of a word, from its natural Signification, into another, whereby the Idea of any thing is more sensible to us. Instance,  
Matt. 4. 19 And I will make you Fishers of men: that is, Instruments of drawing and converting men unto God; and our Saviour useth the term by, way of allusion to them, that being their former Employ.  
Psal. 65. 14. The valleys, says our Psalmist, shall stand so thick with Corn, that they shall Laugh and Sing: that is, A very plentiful harvest is the occasion of joy and pleasantness; laughing or singing are the proper expressions of a gay and cheerful Spirit; and so those terms applied to other things by way of Analogy, represent to us the excessive joy and pleasure of Plenty.  
Luke 13. 32. Go, and tell that Fox, meaning Herod, that crafty and politic Dissembler: and the application of the term, gives us a fuller notion of his Hypocrisy.  

I shall here set down only three Affections belonging to a Trope, leaving the fourth, to those who are more industrious to find it out: viz. Hyperbole, Allegory, Metalepsis.  

HYPERBOLE.  
Hyperbole, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exceed. This Figure represents things greater, lesser, or better, than they are in their own natures; and this sort of Trope is extremely useful, when our ordinary terms are so very weak, that they carry in them no proportion, with the notices of our mind; and so the soul, for fear of speaking too little, presently flies out, and enlargeth too much; but let no one fancy, that the use of this Figure is in the least unlawful; for if we sometimes express ourselves in the highest, or in the lowest degree imaginable, yet 'tis no Lie, for we have not the least intention to deceive any one; but we only fly so extravagantly high, that our discourse may come down with more force into the minds of our audience, and give them such a sense of what we are talking, as may oblige them to conceive 'tis highly impossible; or else to enlarge their thoughts about it.  
2 Sam. 1. 23. of the latter kind, Saul and Jonathan were swifter than Eagles, they were stronger than Lions: and by such sensible Ideas, and familiar Resemblances, you conceive still but an higher notion of their mighty strength and activity.  
Gen. 32. 12. Thy Seed shall be as the Sand of the sea, which cannot be numbered for multitude; and the Comparison only implies, that his family should be exceeding numerous.  
Psal. 107. 26. The Waves of the sea Mount up to Heaven, and go Down again to the Deep; that is, the foaming Waters are carried up exceedingly high, and they tumble down again into the lowest places of the Earth. See Luke 10. 15. to the same purpose.  
Rom 9 3. I could Wish that myself were Accursed from Christ, and as One cut off from the Communion of his Church, for my Brethren and Kinsmen according to the flesh; which Wish was absolutely a thing impossible; yet such a kind of Imprecation could not but give the Jews, an infinite Assurance of St. Paul's excessive Love and Charity to them. See John 21. 25. the World itself could not Contain the books that should be written; a figurative expression very large.  
Gen. 11. 4. Let us Build a Tower, whose Top may reach up unto Heaven: that is, rise up exceeding high, and lofty.  
There are two sorts of this Figure Hyperbole; Auxesis, and Meiosis.  

Aaxesis.  
James 4. 1. From whence come Wars and fightings among you? Wars is a word that carries in the very sound of it a public Dispute and Engagement of Nations against one another; but the term here is only made use of, by way of amplification, and signifies the private quarrels and animosities of Christians among themselves.  
Judges 5. 4, 5. Lord, when thou Marchedst out of Edom, the earth Trembled, and the heavens Dropped, the clouds also Dropped with water, the mountains Melted before the Lord: Not that all these wonderful Effects did then actually come to pass; but they are here specified, to give us a mighty notion of God's presence, and how the most sacred Majesty of it strikes an universal Fear, and Consternation every where.   

Meiosis.  
Meiosis, a Figure of diminution, when we use a less word or expression, than the matter requires.  
James 4. 17. To him that Knoweth to do Good, and doth it Not, to Him it is Sin; but not a sin of the least degree, as the phrase at first sight, seems to import; but of a very great Aggravation, being against Reason and Reflection, and so a very dangerous and presumptive sin.  
Matt. 5. 19 Whosoever shall break one of the least of these commandments, and shall teach men so, shall be the Least in the kingdom of Heaven: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a very soft expression, and much milder than such sort of false Teachers can pretend to deserve; but indeed it signifies, such shall be accounted as nothing, and insignificant, in the Church of God.  
1 Cor. 10. 5. But with Many of them God was not Well pleased: A very soft and favourable expression, God was not well pleased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it is very plain by the Consequence, that he was extremely angry, insomuch that in the fury of his displeasure, they were presently cut off and destroyed in the wilderness.  
Matt. 3. 11. But he that Cometh after Me is Mightier than I, whose Shoes I am not Worthy to Bear: This was spoken by St. John, not without the greatest sense of his own unworthiness; even to that degree, that he thinks himself not worthy to perform the offices of the meanest Servant, for his Blessed Saviour Jesus Christ.  
1 Sam 24. 15. After whom is the King come out? after a Dead dog, and after a Flea: The most inconsiderable sort of Creature. See 2 Sam. 9 8. and 16. 9  
Numbers 13. 33. We saw Men, and were as Grasshoppers before them: A people of the least size and figure in comparison of them.  
Matt. 2. 6. And thou Bethlehem, in the land of Juda, art not the Least among the Princes of Juda: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which is by no means a term of diminution; but, on the contrary, it rather signifies, thou art very great and honourable, upon the Birth of our Saviour, being the place of his Nativity.  
Isaiah 40. 17. All Nations before me are as Nothing; and they are counted to him, Less than Nothing and vanity▪ As if in respect of God's Superlative Greatness, it was not sufficient, to say the whole Universe was nothing: But still the Prophet goes farther, and says, it was lesser, even than Nothing; to give us a fuller sense, if possible, what an Inconsiderable thing the whole World is.  
Psal. 22. 6. The Royal Psalmist styles himself a Worm, and no Man.  
Gen. 18. 27. Now have I taken upon me to Speak unto the Lord, which am but Dust and Ashes: A Preface of the highest sense of his own Unworthiness; as if Moses had said, What, shall I presume to plead with the great God, who am vile Earth, and, which is worse, a most miserable Sinner?— Oh, let not the Lord be angry.    

AN ALLEGORY.  
An Allegory is the Continuation of a Metaphor, and as that consisteth, in the translation of one word, from the proper signification of it; so the Allegory translates many terms, from their native sense and meaning; this Figure must not be interpreted according to the strict and literal signification, but with respect to a metaphorical sense eminently contained in it.  
Matt. 3. 12. Whose Fan is in his▪ Hand, and he will throughly Purge his Flour, and Gather the Wheat into his Garner, but he will Burn up the Chaff with Unquenchable fire: this is all▪ spoken in allusion to the righteous and to the wicked, who are here termed the wheat and the chaff: and the Figure explains what a discrimination and difference, God will at the last day make between them, upon his impartial distribution of Rewards, and Punishments.  
Psalm 1. He shall be as a Tree planted by the rivers of waters, that bringeth forth fruit in his season, his Leaf also shall not whither, and whatsoever he doth, it shall prosper; intimating to us, under this sensible Allegory, the happy and flourishing condition of the godly Man.  
Galat. 4. 25. This Agar is mount Sinai, in Arabia, and answereth to Jerusalem that now is: that is, Agar bears some proportion to the earthly Jerusalem of this Age; for as the Jews, so all that spring from Agar, are under a servile state. But then, Vers. 26. Jerusalem which is from Above, is free, which is the Mother of us all: but there is another Church, namely, the Christian, answerable to Sarah; and as all born of Sarah were free, so all Christians, now living under the milder dispensations of the Gospel, are perfectly set free from spiritual bondage. In short, Agar, by way of Allegory, represents to us the state of the Jewish Church, who are in a servile condition; but Sarah denotes the Christian Church, which is in a perfect state of freedom, and not in the least obliged to observe the ceremonial Law of Moses.  
Matt. 13. where you observe, the sowing of Seed represents the dissemination of the Word of God; which improved, or miscarried, in proportion, as the heart of the Believer was more, or less prepared for it. But some fell on the Good ground: that is, some were of a good and virtuous disposition of mind, and there the Doctrines of Christ, here called the spiritual Seed, did spring up in their souls, and thrive and grow exceedingly well; and they became extraordinary Professors of Christianity.  
Eccles. 12. there is a very elegant Description of the many Infirmities of Old-age carried on Allegorically: Verse 2. While the Sun is not dark; that is, while thy Reason and Understanding is bright and vigorous within thee. Vers. 3 When the Keepers of the house shall tremble; that is, the Hands which keep and defend the Body, shall grow weak and languishing.— and the strong men shall bow themselves; that is, the Legs, through the Infirmity of Age, shall not be able to support themselves, but sink under the burden and fail.— and the Grinders shall cease, because they are few; that is, not so many in Number, and very much decayed in their strength and firmness.— and they wax dark that look out at the windows; which very well expresseth the dimness of sight, and the Eyes being, as it were, the windows of the Body.— Verse 4. and the Doors shall be shut without, by the base sounding of the Grinding; that is, the Mouth, and Lips, and Jaws, shall fall in, and close and contract themselves, not being able to keep their distances, and open and chew any more; as being much more tired, through the failure of Teeth, that they cannot without much time and labour perform their Offices— and he shall rise up at the voice of the bird; that is, the old man shall be more watchful, and without soundness of Sleep, and so presently awaken at the least noise, at the voice of the Cock-crowing.— and the Daughters of music shall be brought low, that is, the Organs of the voice decay, and now are unable to create, and send out the pleasant and harmonious sounds in singing▪— and the man shall be afraid of high places; that is, the poor old man shall tremble to go up into any high place, for fear his Head, through weakness, turns giddy, and he fall and tumble down again. Vers. 5. And the Almond-tree shall flourish, that is, his Head shall be as white with Gray-hairs, as the Blossoms of an Almond-tree.— and the grass-hopper shall be a burden; that is, the old man shall be so much decayed, and so extremely weak, that he cannot sustain the weight of the lightest burden.  
Luke 15. You have there an Incomparable Instance of God's Mercy and Compassion to Penitent Sinners, very lively described, under the notion of a tender and affectionate Father, to his prodigal Son, upon his Recovery and Reformation of his former life.  
And, What is the whole Book of Canticles, but a continued Metaphor? where the sweet Conference between Christ and his Church, is represented in such words and expressions, as seem only proper to Man and Wife, and therefore Christ condescends to express himself in the same familiar dialect, to give us the best assurance of his infinite Love and Affection to his Church.  
Matt. 25. 1. Where you have the state of the Church represented in the Character of a Wedding, and with the usual Ceremonies belonging to it; and the whole Allegory, as to the Morality of it, may suggest thus much; that 'tis not sufficient for us to be once prepared and disposed to follow Christ, unless we also persevere in our Course after him. Now then, the Bridegroom is Christ himself, the time of the Wedding is at his last coming, the night is the melancholy state and condition of the Church in the World; the Virgins are they that make profession of the purity of the Gospel, and the wise Virgins are the true Believers, that are constantly provided in their Hearts, to receive him at his coming, making an holy Life and Practice their daily Business, through the assistance of Divine Grace, which is the Oil that burneth, howsoever it be not always in actual exercise; but the foolish ones are they in the Church, who have been very negligent to excite and cherish the Gifts and Graces of the Holy Spirit: the Lamps are their Hearts, which are unprovided, the Slumber is their Remissness and Cessation from continual exercise of Piety, without expectation of Christ's sudden appearance, caused chief through the Infirmity of the Flesh, that is unactive and tired out through his long delays of coming.  
The Holy Scripture is very full of Allegories of all sorts: See Job 20. 12, 13. c. 27. v. 20. c. 28. v. 9 Psal 23. v. 1.— 69. 1, 2, 3.— 75. 8.— 80. v. 8, 9, 10. Prov. 3. 8. Isai. 1. 5, 6, 7.— 30. 30. Matt. 3. 10, 12.— 5-13.— 7 3, 4, 5, 6.— 9 14. Luk 9 62. Rom. 11. 16, 17, 18. But I should be too tedious should I give you an accurate view of the particular Instances belonging to this Figure.   

METALEPSIS.  
Metalepsis multiplies a Trope in one word, when one improper term serves to express another by it, till you arrive at the most proper one of all.  
Matt. 21. 20. All the City was moved: The word City here signifies Jerusalem; the general term comprehending the particular, by Synecdoche generis, and Jerusalem denotes the Inhabitants of it, by a Metonymy of the Subject.  
Lament. 4. 4. The tongue of the sucking child cleaveth to the roof of his mouth for very thirst: here first, by the extreme thirst of the sucking Infant, is signified the barren and dry breasts of the Mother; and by her Want of Milk, extreme Hunger and Famine; and by Famine, the dismal Poverty and Misery of the People.    

Four kinds of a Trope.  
There are four sorts of a Trope, Metonymy, Irony, Metaphor, Synecdoche.  

METONYMY.  
Metonymy, of the cause, when the name of the very Person serves to express the act, or operation, proceeding from him: thus,  
The Holy Spirit sometimes signifies only regeneration, or a new birth, which is the peculiar efficacy of the third Person in the Blessed Trinity.  
Psal. 51. 10. Renew a Right spirit within me: and to the very same purpose see Ezek. 36. 26. Eph. 4. 23. Rom. 12. 2. all which places seem to imply nothing less than a moral change wrought in our Souls by the Influence of divine grace, whereby we become regenerate or born again.  
1 Thess. 5. 19 'tis the admonition of St. Paul, not to quench the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a similitude borrowed from the fire of the ancient Altars, which was continually to be preserved alive; and so here, he must not extinguish the Gifts of the Spirit, but keep them in constant exercise, such are Grace, Charity, meekness, etc. See Matt. 25. 8.  
2 Tim. 1. 6. The very same Apostle commands us to stir up the Gift of the Holy Spirit, that is, Grace, or Faith, or Godliness, or some other divine Quality which is excited in us by the mighty energy, power, or operation of the Holy Ghost.  
Spirit also sometimes signifies a divine power or energy reigning in the Soul of the regenerate Man: See Luke 1. 46, 47. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. There are not a few other places of Scripture where you will find the word, Spirit, is often made use of, to express the new Man, and spiritual strength, Rom. 1. 9 Galat. 3. 3. Acts 17. 16.  
2 Kings 2. 9 It was the earnest request of Elisha to Elijah, let a double portion of thy Spirit be upon me; that is, give me an extraordinary measure of the gift of Prophecy, and power in working Mirecles, which are here called the portion of thy Spirit, as being the peculiar gifts of the Holy Spirit conferred upon us. See Num. 11. 25. 2 Kings 4. 1, and 42.  
Dan. 5. 12. Daniel had a more excellent spirit, that is, a more eminent gift of the spirit, more knowledge, and more understanding.  
Numb. 11. 25. The Spirit of the Lord rested upon the seventy Elders; that is, the Gift of Prophecy and Prediction.  
Acts 19 2. We have not so much as heard, whether there be Any Holy Ghost: that is, we are very much Strangers to the virtue, power, or influence of him. And you find afterwards, they received the Holy Ghost; that is, the divine Inspirations of him, which did eminently appear in the Gift of languages and of power of working Miracles, and other kind of Wonders. To the same purpose, see Acts 1. 5. Jo. 7. 39  
Rev. 1. 10. I was in the Spirit; that is, in a Rapture or Ecstasy, in which the Understanding is exalted after a wonderful manner, to the Contemplation of Heavenly things.  
Ezek. 37. 1. The hand of the Lord carried me out in the Spirit of the Lord; that is, by a vision occasioned by him; where you see, in both these places, the Spirit, the efficient Cause, is put for the Effect, proceeding from him.  
Luke 16. 29. They have Moses and the Prophets; that is, the Books of Moses; where by a Metonymy of the efficient Cause, the Author is put for his Writings. See Luke 24. 27.  
Eph. 4. 20. But ye have not so learned Christ; that is, the Gospel and Doctrines delivered by him.  
Acts 2. 4. They began to speak with Other tongues; that is, with different sorts of languages.  
Prov. 25. 15. A Soft Tongue breaketh the Bones; that is, a mild and courteous way of speaking, softens the hardest Heart, and most obstinate Resolutions; where you see, in both these places of Scripture, the instrumental Cause signifies the Effect itself produced by it.  
Gen. 11. 1. And the whole earth was of One lip; that is, of one language, and uniform way of speaking; Instrumentum pro Effectu ipso.  
Job 31. 6. Let God weigh me in an even Balance; the instrument of Equity and Justice, for equity itself; and so without a Metaphor, the Phrase signifies no more, but, Let God try and examine me impartially.  
Ezek. 7. 15. the Sword is without, and the Pestilence and the Famine within; that is, death, and ruin, is scattered every where; and is signified by those which are the unhappy instruments of it.  
Matt. 10. 34. I came not to send Peace, but a Sword; that is variance, and death, and persecution; instrumentum, pro Re effecta. Not that our Saviour's Coming was the proper Cause of such Unhappiness; but so it should eventually happen out upon his appearance in our Nature, because his Kingdom was of another World, and so extremely contrary to all the designs and interest of the present World.  

Metonymy of the Matter.  
Metonymia Materiae, when the very name of the matter signifies the very thing made and fashioned out of it: thus,  
Psal. 115. 4. Their Idols are Silver and Gold.  
Dan. 5. 4. They praised the Gods of Iron and Brass; that is, made out of those metals.  
Gen. 3. 19 Dust thou art, that is, thou art form out of it.  
Psal. 105. 18 He was laid in Iron, that is, in Chains of Iron.   

Metonymy of the Effect.  
Metonymy of the effect, when the thing caused is put for the efficient Cause of it.  
Gen. 4. 13. My Punishment, says Cain, is greater than I can bear, that is, my iniquity is greater than can be forgiven▪ There, punishment signifies the very sin itself, as the immediate Consequence of it.  
2 Kings 4. 40. there is Death in the Pot; meaning some most destructive and poisonous thing, which causeth Death.  
John 17. 3. And this is life Eternal, that they may know Thee, the only true God; that is, the Knowledge of God and his Son Jesus Christ, is the principal Cause of everlasting Salvation to all that live suitably to those notices.  
Luke 2. 30. My eyes have seen thy Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, our Saviour himself, the Author of it. So Gen. 49. 18. I have waited for thy Salvation; that is▪ the promised Messiah. So Isai. 49. 6. All flesh shall See the Salvation of God; that is, a Saviour.  
Gen. 25. 13. Two Nations are in thy womb; that is, the Fathers of two Nations, Esau and Jacob.  
Rom. 7. 7. Is the law sin? saith our Apostle; that is, Is the Law itself the proper cause of Sin? or, Is there any such malignity in the very nature of it, as produceth any such Effect?  
1 Cor. 10. 13. Let every one Please his Neighbour for Good, to Edification; that is, so behave himself in all things of indifferency, that such a deportment may be the cause of their good will and pleasure, and purchase their favour and kind opinion of us. So Rom. 15. 2.   

Metonymy of the Subject.  
A Metonymy of the Subject; when the Subject is made use of, to signify the accident or quality inherent in it.  
Prov. 6. 32. whoso committeth Adultery with a woman, wanteth a Heart; that is, wisdom and understanding: so he that trusteth in his own heart, i. e. in his own discretion and prudence.  
Psal. 7. 9 the heart is put for the thoughts and inclinations of it, Psalm 62. 8.- 142. 2.  
Continens, pro Re contenta. 
The thing containing for the very thing itself contained.   
Luke 22. 17. He took the Cup, and gave thanks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the cup is put for the liquor contained in it, as is more plain from v. 18 I will not drink of the Fruit of the Vine. Thus in the Blessed Sacrament of the Lord's Supper, this cup is the N. Test. in my blood, not the vessel itself, but the liquor in it.  
The Place signifies the Thing or Person in that place. 
The place serves to denote any thing in that place.   
Matt. 8. 34. The Whole city went out to meet him: Locus, pro Incolis. So Mark 1. 33. Isai. 38. 18. The Grave cannot Praise thee: they that are dead, and buried, are incapable of it.  
Gen. 7. 1. Come thou, and All thy house, into the ark; thou and all thy family.  
Psal. 69. 22. Let their Table be made a Snare to them; that is, Let their meats and drink, prove dangerous to their health and happiness.  
woe unto thee Corazim, woe unto thee Bethsaida. So Matt. 10. 15.- 3. 5. where the places signify the inhabitants of them, and those heavy judgements denounced against their impenitency and disobedience.  
Luke 15. 18. I have sinned against Heaven, that is, God himself; for altho' he is Omnipresent, and so in all places of the World at the very same time, yet if we can say God dwells any where, we may more properly say, he is in heaven.  
The name of the things represented is sometimes used to express the sign of it: thus,  
Ezek. 7. 27. The Prince shall be Clothed with Sadness and desolation; that is, with such garments, as are the proper expressions or signs of mourning and lamentation.  
Mark 14. 22. Jesus took Bread, and blessed it, and Broke it, and gave it to his disciples, saying, Take, eat, This is my body: where the Verb substantive, is, must not be taken in the strictest sense; but there it must be expounded thus, this Bread is representative of, or signifies my Body broken, being to you all, a sensible sign or resemblance of it. Wine is sometimes called Christ's Blood.  
Matt. 26. 27, 28. Our Saviour took the Cup and gave it to them, saying, Drink ye all of it; for this is my Blood: which is a figurative expression; Nomenrei signatae, pro Signo; and how very absurd is the Consequence, if you suppose there is no Figure, and that the words must be taken in their literal strictest sense? For then the Article, this, refers to the cup, and so, this cup is my blood; which is such an Absurdity, that to avoid such a plain Contradiction, we must confess, that nothing else can with any tolerable sense, be there signified by those words; but that the wine contained in the Cup, represents, or is a manifest sign of my blood: And that this is a true and proper explication of the words, is still more plain from the next Verse, v. 29. where our Saviour assures his Disciples, that although he commands them all to drink of it; but, says he, I will drink no more of the Fruit of the vine; where he himself plainly calls it wine, immediately after he gave it to his Disciples, although in vers. 28. he calls it his blood. But I refer you to a Treatise upon this Subject written by his Grace, the Arch Bishop of Cant. where this absurd Doctrine of Transubstantion is sufficiently exposed.  
Gen. 17. 10. This is my Covenant, Every Male-child shall be circumcised; where Circumcision, the Sign or Condition of it, is yet called the Covenant it self.  
1 Sam. 18. 7. Saul hath slain his Thousands, and David his Ten thousands: Metonymia Subjecti, Dux, pro Exercitu; the Armies of these two Generals had done so.   

Metonymy of the Adjunct.  
Metonymy of the Adjunct; when that which belongs to any thing, serves to represent the thing itself: thus,  
They shall bring down my Gray-hairs with sorrow to the Grave; that is, me, that now am Grey and old in years.  
Gen. 31. 53. Jacob swore by the Fear of his father Isaac; that is, by the God, whom Isaac feared.  
2 Kings 20. 1. Set thine house in order; meaning his household affairs.  
The time is put for things that are done, or are in time.  
My Times are in thy Hands; that is, my life and continuation of it is in thy Power.  
John 12. 27. Save me from this hour; that is, from that Agony and Passion I must undergo at that very time.  
Eph. 5. 16. The Days are evil; that is, The men of these times are so.  
Job 32. 7. I said, Days should speak, and Multitude of years should Teach wisdom: that is, Men of great age and experience should instruct us. 
The Sign for the Thing expressed by it.   
The Sign is commonly used to express the very Thing signified by it.  
A Throne is put for a Kingdom, Psalm 89. 4.  
Sceptre signifies regal Power, Gen. 49. v. 10. The Sceptre should not departed from Judah.  
Rom. 13. 4. He beareth not the Sword in vain; that is, power and authority.  
Phil. 2. 10. At the Name of Jesus every knee shall bow; that is, at the Person, when his name is mentioned.  
The Gospel of Uncircumcision was committed to me, as the Gospel of Circumcision was to Peter; that is, Paul had the same Commission, to go and instruct the Gentiles, as Peter had, to teach the Jews; these two terms being signs of distinction between them, Circumcision, and Uncircumcision.  
His enemies lick the Dust; a sign of slavery and subjection, and so signifies their enemies should be slaves to them.  
Lament. 2. 10. The elders of the daughters of Zion sit upon the Ground, and keep Silence; they have cast up dirt upon their heads, they have girt themselves with sackcloth, the virgins of Jerusalem hang down their heads to the ground: meaning, they were in mighty sorrows and afflictions, described very sensibly by all these mournful signs and representations.  
Antecedent, or that which goes before, is put for the Consequent of it: Thus;  
Rom. 2. 5. After thy impenitent heart, treasurest up wrath unto thyself; that is, Punishment, as the natural result of our disobedience.  
He that eateth or drinketh unworthily, eateth and drinketh damnation: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies no more than judgement or condemnation, which are antecedent to his damnation hereafter.  
Psal. 105. 44. He gave their labour unto the locust; where labour signifies, the profit and benefit arising from it, the very fruits of all their labour and industry.  
Prov. 24. 27. It is not good to know the face in judgement; not that the bare notice, or the acquaintance with a Person, was inconvenient in itself: but there is an unhappy Consequence often attends, which is favour and partiality, to him, in matters of judgement and justice.    

IRONY.  
Irony is a sort of a Trope or Figure, by which we speak contrary to our very Thoughts; saying one thing, but meaning what is very different to it.  
2 Sam. 6. 20. How glorious was the King of Israel to day? that is, how shameful? how dishonourable? See the Context.  
Job 12. 2. No doubt but ye are the people, and wisdom shall die with you: as if he said; You, surely, fancy yourselves to be extremely wise; and that all wisdom shall perish with you; which is a tacit reprehension of their imprudent censure, in accusing Job of some impiety, as if God's judgements upon him was an infallible sign of his wicked life; this very opinion is condemned, Luke 13. 4.  
Gen. 37. 19 Behold this Master of dreams cometh: this was said not without the highest scorn and derision of Joseph, when their opinion of his Interpretation about them, was otherwise.  
Amos 4. 4. Come to Bethel, and transgress at Gilgal, multiply transgressions, and bring your sacrifices every morning: As if the Prophet said, Come, Make haste, and make preparation to offer Sacrifices in your worship of Idols: but then remember, you shall not go unpunished for these Offences. And if at first sight the words seem to be some kind of Invitation to the practice of Idolatry; yet really they are the highest dissuasion from it imaginable.  
Eccles. 11. 9 Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: Now what literal Expositor would not presently take this advice of Solomon to the young man, to be a very great encouragement, now he is in the flower of his youth, to make the very best use of his time, and to pursue all kind of sensual pleasures? and yet, Are they not the severest check imaginable, to stop the course of his sinful Life?— But know thou, that for all these things, God will bring thee into judgement: This indeed was an amazing Sentence; and sufficient, one would think, to strike his Soul, and force her to consider the dangerous consequence of Sin. Go on, but yet remember, there is a day of judgement, when you must give a most severe account, of all your Excess and Sensuality, to the supreme Judge of Men and Angels.  
1 Kings 18. 27. Thus Elijah adviseth the Prophets 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 he must be awaked: As if the Prophet said, Cry aloud, ye Prophets, for perhaps your God is full of thought and contemplation, and discoursing to himself; or possibly your God cannot presently hear the sound of your Voices. Cry aloud, perhaps your God is in a full pursuit of his enemies; or possibly he may be sleepy and drowsy, and you must awaken him by your excessive Noises. And it came to pass, that Elijah mocked; and the Event was a very sufficient demonstration of it.  
2 Cor. 12. 13. What was it wherein▪ you were inferior to other Churches, except it be, that I myself was not burdensome to you? forgive me this wrong: as if S. Paul said, You differ from no Church planted by any of the Apostles, but only in this one particular, that I put you to no kind of charges for the relief of my Necessities; and this, I hope, was such a kind of injury, such a trouble, as you, I suppose, can easily pardon. Forgive me this wrong, that I was not so very chargeable to you, as some of the Apostles have been to other Churches. This was a very gentile and pleasant way of reprehension, and carries with it more force and power of Conviction, than a more serious way of argumentation.  
2 Cor. 10. 12. For we dare make ourselves of the number, or compare ourselves with some, that commend themselves: tho' Saint Paul had very great qualifications, and therefore had much more temptation to compare himself with other men, especially with those, who in all respects, were so very much inseriour to our Apostle; yet still we dare not presume, to make the least comparisons. How pleasantly does St. Paul reprove the Pride, the Arrogance, the vain presumption of some false Apostles, who pleased themselves with false applauses of their own merits; and flattered themselves, that others were in no respect comparable to them.  
— Master, we know that thou art true, and teachest the way of God in truth neither carest thou for any man: for thou regardest not the person of man: Now that Christ was the most sincere Lover of truth, not handling the Word of God deceitfully, in compliance to humane passions, and infirmities, cannot be denied without the highest Blasphemy; yet the hypocritical Pharisee said this, in a way of scorn and derision of him; and not as if it was in the least conformable to their opinion of our Saviour Christ; but all this solemn Preface was only made use of as a more artificial expedient to betray Christ, to deliver his opinion with more freedom, concerning the lawfulness of giving tribute to Caesar; for the question was very treacherous, and to determine either for, or against Caesar, was almost equally dangerous; if he declares in favour of Caesar, than he is no longer a friend to the common People; and if Christ answered, that the payment of tribute was unlawful; he had been presently found guilty of Sedition; this was their Motive to this insidious Question, and that pompous Introduction to it, was only looked upon by them as a more effectual and plausible way to betray him. But Jesus perceived their wickedness, their dissimulation, their vile hypocrisy; and says, Why do ye endeavour, under this specious pretence of respect and reverence, to ensnare me? Why tempt ye me, ye Hypocrites?  
Matt. 2. 8. Go, says Herod to the Wise Men, and search diligently for the young child, and when you have found him, bring me word again, that I may come, and worship him: Thus the Tyrant disguiseth his most villainous design, under the colour of an honourable respect; when his intention was to destroy and murder him, as appears from Verse 16.   

A METAPHOR.  
A Metaphor is an artificial Translation of a word, from the proper signification of it to another, because there is some proportion between the similitude, and the very thing signified. This kind of Trope is extremely pleasant, and not without excellent use; for it inriches our mind with two Ideas at the very same time, with the truth, and the similitude.  
Deut. 32. 42. I will make my arrows drunk with blood, and my sword shall devour flesh: The first Metaphor is borrowed from excessive and intemperate drinking, intimating to us the mighty effusion of blood, and the exceeding greatness of their ruin and destruction. The second is taken from the most eager and hungry appetites of a beast; which makes the images of death come much more lively to the understanding, and how impossible it is for us to escape the edge of the Sword, when God himself is concerned in our ruin and execution.  
Zech. 9 14 His Arrows shall go forth as lightning. A very proper simile to express their swift death and execution.  
Hos. 5. 12. I will be unto Ephraim, as a Moth; which expression represents to us insensible decay and ruin; as a Moth secretly fretting a Garment, so Ephraim shall silently consume away, by the most secret and unaccountable ways.  
Matt. 5. 13. Ye are the Salt of the Earth; for as 'tis the property of Salt to preserve any thing from its Putrefaction, so the doctrines of the Apostles were to season our minds, and preserve and purify us from all immoral Corruptions or Impurities.  
Psal. 91. 5, 6. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the Pestilence that walketh in darkness; and the Expression still gives us a more lively and sensible notion of the secret Malignity of the Plague, and how it ruins and destroys us after invisible ways and degrees; so that the Invasion of it becomes irresistible.  
Job 6. 4. For the arrows of the Almighty are within we; the poison thereof drinketh up my spirit; the terrors of the Lord set themselves in array against me; the term is military; when an Army of Men put themselves in a posture to attack and encompass their Enemies.  
1 Tim. 6. 16. God is said to dwell in Light, which no man can approach unto: Which Metaphor conveys to our Mind a stronger notion of his incomprehensible Nature, and forbids our reason to make curious inquiries after God, who is inaccessible, as the Sun is to our Eye when it shines out in its brightest glory. Why then dost thou dive into abstruse and mysterious Truths concerning the Blessed Trinity? for with Job the Question is, Chap. 11. v. 7. resolved, that all such Inquiries are unprofitable; Canst thou find out God unto Perfection; that is, 'tis all in vain, for 'tis impossible so to do.  
Numb. 6. 25. The Lord make his face to shine upon thee; that is, the Lord be gracious and favourable to thee, as the Sun looks most kindly upon us when it appears in its brightest lustre and glory.  
— But unto you that fear my name, shall the Sun of righteousness arise with Healing in his wings: This is a very lively Comparison between Christ and the Sun, which by his refreshing influence, warms every thing into life. So our Saviour also, by the comfortable heat and efficacy of his perfect Righteousness, brings life and salvation, and quickens, and revives all who were spiritually dead, and who before his appearance sat in darkness and in the shadow of death.  
Christ is sometimes called a Star, Num. 24. 17. because his appearance brought more light of Knowledge into the world. He is sometimes called a Sceptre, to signify his royal Office; and sometimes a Father, to express his love and affection; sometimes a Shepherd, which kind appellation declares his care and watchfulness over us. He is termed the spiritual Rock, of which the Israelites did drink in the Wilderness, Exod. 17. 6. 1 Cor. 10. 4. for they drank of that spiritual rock that followed them, and that rock was Christ; that is, did sacramentally represent Christ, who being smitten by his Father, did by the precious effusion of his blood, deliver us from death.  
Judges 5. 20. They fought from heaven, the stars from heaven fought against Sisera; which is a military Expression, but here it may signify no more, than that the very stars by their secret influences did some way or other contribute to their overthrow, perhaps by causing great Falls of Rain or Snow.  
Colos. 2. 17. Which are but a shadow of things to come; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitory signs or representations, but the body, or substance, or the reality of these Mysteries, are opposite to ancient Ceremonies, as much as body is to shadow; for what are ceremonies, but as it were the first drawings or shadows of a Picture, which strokes and delineations all vanish and disappear as the life and perfection of it is coming on.  
Psalm 139. 2. Thou understandest my thoughts afar off: A Metaphor taken from a prospect of any thing at a great distance from us; but in a proper sense, the phrase assures us, that God by the infinite power of his prescience, knows our thoughts before they spring up in the soul; and yet this infinite view of them gives no determinations to them; for by his infinite understanding, how does God foresee all the various turns and reflections of the mind, and how the soul after many ways of thinking, will at last resolve to put this or that design in execution; so that this infinite prospect of our thoughts derives no necessary power and influence upon them. To use a lower Instance; And if you yourself could foresee that your friend after many changes of his mind, would certainly travel into Italy, such a previous knowledge of his affairs and designs, by no means gives any bias to them; neither is he obliged by any power of yours, to prosecute his journey.   

SYNECDOCHE.  
Synecdoche, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to comprehend: This Trope is a form of speaking, when we make use of words that are more comprehensive, for others which are less: and so on the contrary, when we put the name of a part to signify the whole, or else the name of the whole to express any particular part of it; as if you say, the Plague is in France, when perhaps 'tis only in Paris.  
There are four sorts or species belonging to this Figure.  

Synecdoche Generis.  
1. Synecdoche Generis, when a general word comprehends a particular, or when the universal denotes the special term. Thus:  
Luke 2. 1. It came to pass that all the world was to be taxed; meaning the whole Roman Empire, a small, though very remarkable, part of the World.  
Exod. 9 6. And all the  of Egypt died; which signifies not universally, as if every kind of Beast were destroyed, but only, or at least chief, those that then were in the fields; for that some were preserved alive is plain enough from vers. 19  
Thus, All flesh, Gen. 6. 12. and All Creatures, Mark 16. 15. signify man only.  
And, Every Creature, implies only some of each sort, and not all of every kind, Gen. 7. 8.  
So, All manner of four footed beasts, signifies a very great number, Acts 10. 12.  
Exod. 20. 10. Thou shalt not do any manner of work on the Sabbath day; that is, no toilsome and servile labour, which is the business of every other day; where the universal term of negation is limited and restrained to a particular Negative. So,  
Ye shall not swear at all, is a prohibition, not excluding all manner of Oaths, but such only as are rash and not required in a judicial way by the supreme Magistrate.  
Matt. 27. 44. The thiefs also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were crucified with him upbraided him; where the plural Number denotes the singular, for only one of the two Thiefs did vilify our Saviour, as appears from Luke 23. 39   

Synecdoche Speciei.  
2. Synecdoche Speciei, when a particular word or expression of a more narrow signification does imply one of a general and larger notification. Thus,  
James 1. 27. Pure religion is this, to visit the fatherless and the widow in their affliction; which are but a very narrow compass of Religion; but they are taken more generally, for any Persons under any sort of Calamity.  
Exod. 3. 8. A Land flowing with milk and honey; that is, abounding with all things good and desirable.  
Abraham and Israel, two proper Names, signify the Patriarches, a word of larger extent, Isai. 63. 16.  
Exod. 20. Honour thy father and thy mother, is a duty more universal, and commands us to pay obedience and reverence to all Superiors, especially those in high Authority.   

Synecdoche Totius.  
3. Synecdoche Totius, when the Name of the whole serves to denote a part of it. Thus,  
Luke 23. 43. To day thou shalt be with me in Paradise; where the word thou seems to comprehend the whole man; but it signifies his soul only, without his body.  
2 Pet. 3. 6. The whole world being overflowed with water; that is, the earth, the lowest part of the world.  
Dan. 2. 4. O King, live for ever: where all duration of time, even to Eternity, signifies a long part of time, for ever, that is, for a long time.   

Synecdoche Partis.  
4. Synecdoche Partis, when the Name of a Part or Member is made use of to notify the whole thing or person.  
Acts. 27. 37. And we were all in the Ship, two hundred threescore and sixteen souls: where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends the whole man.  
And the evening and the morning were the first day; where the principal parts of the day signify the entire spaces of day and night.      


Of Figures in the Repetition of the same Sound.  

EPIZEUXIS.  
Epizeuxis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to join together. This Figure repeats the same word in the same Sentence, by way of emphasis, and so gives more life and passion to our discourses: Thus:  
How does Holy David express himself in an infinite Passion, upon the death of his Son Absalon, 2 Sam. 18. 33. O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon my son, my son: How often are the very same words over and over again; to signify, if possible, the mighty grief and anguish of his Soul, for the irreparable loss of his dearly beloved Son.  
Psalm 22. 1. My God, my God, why hast thou forsaken me? See Matth. 27. 46. The words are full of Complain, most earnestly lamenting, that God himself was departed from him, even when his Divine presence was most needful to preserve him from the approach of some imminent danger, but in respect of Christ figured by David, they are the expressions of his Humanity, representing the extreme Agony of his Passion, and the inexpressible Pains and Torments. See Matt. 26. 38, 39 My soul, saith Christ, is exceeding sorrowful, even unto death. See also Luke 22. 44.  
Luke 23. 21. But they cried, saying, Crucify him, Crucify him; representing to us their most violent Importunities, and loud Clamours of the People against his Life.  
Acts 9 4. Saul, Saul, why persecutest thou me: A very earnest and passionate Expostulation from heaven, to move and persuade Saul, that he should no longer breath out threaten and slaughters against the Church of Christ.  
Matt. 23. 37. Oh Jerusalem, Jerusalem; How is the same word repeated over again very emphatically, to give us the highest conception of God's trouble and mighty concernment for their impenitency and wilful disobedience? See Psalm 145. 18. Joel 1. 15. Exod. 34. 6.   

ANADIPLOSIS.  
Anadiplosis, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplico. This Figure pronounceth the same word in different Sentences: when the last word of the preceding Proposition is repeated in the beginning of the following: thus;  
Rom. 14. 8. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: and therefore in either state, 'tis our business to preserve in our minds a lively sense of God's providence; and refer ourselves to his care and protection of our souls and bodies; since whether we live or die, we are the Lord's. See Rom. 8. 17.  
Phil. 2. 8. He became obedient to death▪ even the death of the Cross: and was it not still an higher instance of his great Humility and Condescension; because such a sort of death was by all reputed the most infamous and shameful way of dying.  
Knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: thus is there a gradual progress from the practice of one Virtue, to another, although▪ through some accidental indisposition of our minds. One Virtue may not promote the exercise of another.   

CLIMAX.  
Climax, gradatio; when the words are in such a Position, that there is a gradual ascent from one to another: till you arrive at the last step of the period: Thus;  
Matt. 10. 40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me: There is here a gradual advancement in every period, and the last is the highest of all. In as much as the respect and honour given to God the Father, upon the reception of his Son, is much greater, than any that is paid to the Son, who, in respect of his humanity and his mission from Heaven, was inferior to God the Father.  
John 1. 11. In the beginning was the word, and the word was with God, and the word was God: In the beginning, that is, before the creation of the world, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had then his being; for if he was not before all things; how then could all things be made by him? The first word than signifies his eternity, the next his personality: And the word was with God; which phrase expresseth a distinct mode or manner of subsistence of the Son, from the Father; because no Person is said to be with himself, but with another Person. And the last words expressly assert his Divinity; And the word was God: See this Text expounded in a Sermon of his Grace, the Archbishop of Canterbury.  
1 Cor. 3. 22, 23. All are yours, and you are Christ's, and Christ is God's.  
Rom. 8. 30. Moreover, whom he did predestinate, them he also called; and whom▪ he called, them also he justified; and whom he justified, them also he glorified.  
Matt. 5. 27, 28. Ye have heard, it hath been said by them of old time, Thou shalt not commit adultery▪ But I say unto you, That whosoever looketh on a woman, to lust after her, hath committed adultery with her already in his heart: So that the Christian morality is much more refined; and reaches not only to the external actions▪ but even those of the mind, the most secret imaginations.  
Matt. 11. 9 But what went ye out for to see; a Prophet? yea, I say unto you, and more than a Prophet.  
Matt. 8. 20. Jesus saith unto them, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.  
Here, in these Verses, there is a noble rise in the sense of the words, and without much impropriety they are reducible to this Figure.   

ANAPHORA.  
Anaphora, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring back again: 'tis a repetition of a word in the beginning of several Sentences: Thus;  
The voice of the Lord is powerful, the voice of the Lord is full of majesty, Psal. 29. 4.  
Praise the Lord from the Heavens, praise him in the height, praise him all his Angels, praise him Sun and Moon: where the Royal Psalmist affectionately calls upon the whole order of created Being's, to sing Praises to their Maker.  
Charity suffereth long, and is kind, charity envieth not, charity vaunteth not herself: where the abstract is made use of for the concrete, the charitable Person, Psal. 118. v. 8, 9  
Jer. 50. 35, 36, 37. A Sword is upon the Chaldeans, saith the Lord, a sword is upon the Inhabitants of Babylon, and upon her Princes, and upon her wise men, a sword is upon her mighty men; and they shall be dismayed, a sword is upon their horses, and upon their chariots: This induction of Particulars, with the continual application of the same term to every period, renders the discourse much more emphatical, and infuseth into the mind a notion of universal ruin and desolation.   

EPISTROPHE.  
Epistrophe, conversio, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verto. This Figure returns the same word at the end of several Clauses: Thus;  
Are they Israelites, so am I? Are they the seed of Abraham, so am I? 2 Cor. 11. 22.  
Have we not prophesied in thy Name, and done miracles in thy Name? Matt. 7. 22.  
See Psal. 106. where, His mercy endureth for ever, is the conclusion of every Verse, and very proper to express the endless duration of his Mercy.   

SYMPLOCE.  
Symploce, complicatio, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fold together; when the same sort of words are in the beginning and in the end of several Sentences.  
Jer. 9 23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: And this is the very Admonition of God himself, That we should not in the least place our hope and confidence upon the best of worldly things, but only upon God Almighty, who is only able to save, and defend us.   

EPANALEPSIS.  
Epanalepsis, resumptio, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accipio. This Figure makes use of the same word or expression in the beginning and ending of the same Sentence.  
Phil. 4. 4. Rejoice in the Lord always, and again, I say, Rejoice.  
2 Sam. 18. 33. O Absalon, my son, my son.   

EPANADOES.  
Epanadoes, regressio. This Figure employs the same word at the beginning and middle of a Sentence, or in the middle and end of it; as if they were inverted, and the contrary sense turned upon them▪  
Isai. 5. 20. woe unto them who call good evil, and evil good; who put light for darkness, and darkness for light.  
Rom. 7. 19 For the good that I would, I do not; but the evil which I would not, that I do.  
How are the terms here inverted? good is the object of his will, but still 'tis impracticable; and evil, tho' contrary to his will and intentions, yet that he puts into practice.  
John 8. 47. He that is of God, heareth God's word; ye therefore hear it not, because ye are not of God; that is, because ye are not regenerate by his Spirit.  
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: that is, the Gospel is preached to all persons, without any distinction, but the blessed efficacy of it, is extremely different, and varies according to the disposition of the receiver; for 'tis life and salvation to the believer; but to the faithless and disobedient, inevitable death and destruction.   

PARONOMASIA.  
Paronomasia, a likeness of words; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in composition, signifies with alteration, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to change or allude to a name. This Figure employs the same word to a very different purpose, and sometimes it changes one letter or syllable of a word to another sense and signification.  
Matt. 8. 22. Let the dead, bury their dead: the first words signify a moral death, those that are dead in trespasses and sins; but the last imply a natural death, such as are dead and departed this life.  
2 Cor. 10. 3. Though we walk in the flesh, yet we do not war after the flesh: though we are men, and made in the same fashion like other men; yet in this respect we differ from them, for we place no confidence in the arm of flesh, no assistance from the world, but all our sufficiency is from God.  
2 Cor. 6. 9 As unknown, and yet well known; as dying, and behold we live: tho' some may look upon us, as if they were not so desirous to know us in our afflictions; yet others esteem and value us the more, and are willing to know us in the greatest of our Calamities.   

PLOCE.  
Ploce, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bind together. This Figure pronounceth a word so emphatically, that it denotes not only the thing signified, but also the very quality of it; thus 'tis no unusual thing to repeat the proper name of a man, to express some remarkable virtue belonging to him; as we may say, In that action Alexander was Alexander, that is, a mighty Conqueror.  
Gen. 27. 36. Is he not rightly called Jacob, saith Esau, for he hath supplanted me these two times.   

POLYPTOTON.  
Polyptoton, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variatio casuum. This Figure employs words of the same derivation, but altars the termination, or the Mood, Case, or Gender.  
Rom. 2. 21. Thou that preachest, a man should not steal, dost thou steal?  
Rom. 11. 16. For of him, and through him, and to him, are all things; that is, God is supreme, and disposeth every thing to serve the wise ends of his providence.  
2 Tim. 3. 13. But evil men and seducers shall wax worse and worse, deceiving and being deceived. See the various termination of the same words, Heb. 6. 14.    

Figures in reference to a sentence, are such as affect the whole sentence, not without some emotion of the Soul.  

ECPHONESIS.  
Ecphonesis, Exclamation. This is a most pathetical sort of Figure, whereby the Orator discovers the excessive passion of his own mind, and so makes a suitable impression upon the affections of his Audience.  
This Figure is varied many ways. First, In a way of wonder and admiration of God's infinite Perfections▪  
Rom 11. 33. Oh the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out?  
Secondly, In a way of sorrow and mourning, for God's absence, or of his disregard to the voice of our Petitions.  
Psal. 22. 1, 2. My God, my God, Why hast thou forsaken me? O my God, I cry in the day time, but thou hearest not.  
Isai. 6. 5. Woe is me, for I am undone; Thus, in a way of desperation, how is the Prophet extremely sensible of his own unworthiness, as if he thought the forgiveness of his sin was now impossible; this was the dreadful apprehension of men in former times, when God did more signally manifest himself, Deut. 5. 25. Judg. 6. 22. and 13. 22.  
Thirdly, In a way of expostulation with God himself, for his Mercy and Compassion.  
Ob remember that my life is wind; Thus he makes the short continuance of his being, a very great inducement, that God should be more indulgent to him, and preserve him from sudden ruin and destruction.  
Rom. 7. 24. O wretched man that I am, Who shall deliver me from the body of this death?  
Job 6. 11, 12. What is my strength, that I should hope? and, What is my end, that I should prolong my life? How does holy Job here complain of his insufferable miseries, and longs most passionately to be at rest in his grave, as if he despaired of any cessation from his pains and afflictions so long as he was alive. On that I might have my request, and that God would grant me the thing that I long for!—  
Rom. 9 20. Nay, but O man, who art thou, that repliest egainst God? A severe reprehension to our peevish murmur and complaints, as if God had not an absolute power over us, to punish us, unless we ourselves gave our consent to the inflictions of it.  
Fourthly, In a way of censure and reprehension.  
Acts 12. 10. O full of subtlety, thou child of the devil, thou enemy of all righteousness. And, Can there possibly be a worse Character than this?  
Fifthly, In a way of most earnest wishing.  
Psalm 55. 6. O that I had the wings of a Dove! that I might flee away, and be at rest.  
Sixthly, In a way of infinite commiseration and pity of our unhappy condition.  
Oh Jerusalem, Jerusalem, which killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, as a hen doth gather her thickens under her wings, and ye would not?  
How does God himself mourn for the misery of his People? that they so neglected all the means to their salvation; when he himself infinitely desired to preserve them, even with the very same degrees of tenderness, as the most affectionate creature desires to save, and hover over her Young.  
Lament. 1. 1, 2. How is the golden city spoiled? how doth the city sit solitary, that was full of people? how is she become a widow? And so the Prophet goes on in a most elegant manner to describe the misery of her ruin and fall from her prosperity.  
Seventhly, In a way of triumph and exultation.  
1 Cor. 15 55. Oh death, where is thy sting? oh grave, where is thy victory?  
Eighthly, In a transport of love and admiration.  
Psal. 84. 1. Oh how amiable are thy tabernacles, thou Lord of hosts! As if the Royal Psalmist was in such a rapture, that he could give no adequate notion of his love and delight in God's house; by a cold affirmation of the pleasure of it, but was forced to run himself into an Ecstasy, and so leaves the question undetermined, as if it was unexpressible.   

EPIPHONEMA.  
Epiphonema is an Acclamation, containing some very remarkable sentence at the close of our discourse; it is, as it were, the last finishing stroke which we desire to leave upon the affections of our Audience. Thus; St. Paul after he had confuted several false opinions concerning the manner of the resurrection, at last he recommends the doctrine of it, advising them, upon the certain hopes and expectations of another life, to be constant in all manner of holiness. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord, 1 Cor. 15. 58.  
Matt. 6. 21. Our Saviour here endeavours to call off their affections from an excessive pursuit of the world; for if they did engage their thoughts so exceedingly, they would leave no room for Heaven; and then at last, to leave his discourse still more warm upon their spirits; thus he concludes, For where your treasure is, there will your heart be also.  
2 Cor. 10. 18. St. Paul, endeavouring to discourage the vanity of self-commendation, leaves this sensible impression upon them, as the best dissuasive from the practice of it; for not he that commendeth himself is approved, but whom the Lord commendeth.  
Prov. 9 17, 18. Stolen waters are sweet, and bread eaten in secret, is pleasant. This is the insinuation of the adulterous woman, concerning the high relish of her unlawful pleasures; but then see the conclusion of such unhappy satisfactions; but he knoweth not that the dead are there, and that her guests are in the depths of hell.  
Eccles. 7. 31. Lo, only this have I found, that God hath made man upright, but they have sought out many inventions. The only thing I fully apprehend, after all my inquiries, is this, That God at first endowed man with a principle of right reason for his certain guide and direction to happiness; but he lost this noble talon through sin, which is the cause of all his vain thoughts and imaginations.  
When our Blessed Saviour had performed many wonderful Cures, how do the People, with one voice, conspire in this Acclamation, He hath done all things well; he maketh both the deaf to hear, and the dumb to speak. Mark 7. 37.   

EPANORTHOSIS.  
Epanorthosis, from a Greek word signifying to correct or amend. When we are in a passion we are seldom satisfied with what we say, or do; insomuch that we are apt to fancy our expressions are no ways equal to our thoughts, and so we still add fresh, and more words to correct, as we think, the insufficiency of the former.  
Acts 26. 27. King Agrippa, believest thou the Prophets? I know that thou believest. Does not our Apostle seem as it were to question the faith of King Agrippa, as if he were not yet sufficiently convinced concerning the divine authority of the holy Scriptures: but then St. Paul, as if he was afraid of the incivility of the question, does not scruple to say, that there was the least reason to suspect the belief of King Agrippa; and the insinuation of Saint Paul was very powerful, even almost to his very conversion, Verse 28. then Agrippa said, Almost thou persuadest me to be a Christian. And St. Paul said, I would to God, that not only thou, but all that hear me this day, were both almost, and altogether such as I am, except these bonds. And what expression can be more Courtly, more Genteel, what more effectual to prevail upon their affections, than thus to wish them, in all respects, like himself; but not so miserable, not so unhappy, as to be under any confinement of Chains or imprisonment, as he himself was at that time?  
1. Cor. 15. 10. I laboured more abundantly than they all, yet not I, but the grace of God which was with me. Observe here with what care and caution St. Paul distrusts his own natural strength and abilities as very unsufficient to his conversion, and so presently corrects himself, and ascribes it more especially to the influence and the conduct of divine Grace. As if he had said, Though I was not wanting to the best of my power, to become a true Disciple of Christ, yet must I freely say, that my conversion is principally to be ascribed to another Cause: for the Incitations of the will, and the power, and the occasions, and the means to make use of it, is derived from the inspirations of the holy Spirit, which animates and gives life and vigour to all our thoughts, and so disposeth us to repentance and amendment of life. See 2 Cor. 3. 5. and Phil. 2. 13.  
Mark 9 24 Lord, I believe, help thou my unbelief. How does he reprehend himself, as if it was almost a presumption in him to speak with so much confidence of his strength of faith, even to our Saviour himself; and therefore as if he were now diffident again, and that his belief was imperfect, and had some degree of weakness and infirmity; he at last humbly implores the divine assistance, to increase and fill up the measure of his faith; Lord, help thou my unbelief.  
1 Cor. 7. 10. And unto the married I command, yet not I, but the Lord. He presently recolle●ts himself, and assures his Corinthians that he gave them not these directions as a mere man, but as an Apostle and a person of divine Inspiration, and so, not I, but the Lord commandeth; and this he said, to give the more force and efficacy to their obedience of the Precept.  
Luke 11. 27, 28. A certain woman said unto him, Blessed is the womb that bore thee, and the paps that gave thee suck. But he said, Yea, rather blessed are all they, that hear the word of God and keep it. As if our Saviour was sensible some might, through a mistaken principle, ascribe too much honour and respect to the blessed Virgin, being the mother of our dear Lord and Saviour; and therefore, how does Christ himself most industriously give the preference to those, who live and obey the precepts of the Gospel? Yea, rather blessed are they; so that the moral birth of Jesus Christ in the soul, is a greater blessedness, than the natural birth of him was to the Virgin Mary: to believe and obey him, than to be the natural Mother of our Saviour. So that Christ himself lays no great matter of stress or privilege upon such a relation, but assures them in another place, to anticipate all mistake upon such an opinion; That he that lives in obedience to his Commands, is equally dear, and related to him, without any distinction, the same is my sister, and father, and mother. Matt. 12. 49, 50.   

APOSIOPESIS.  
Aposiopesis, a Greek word; and I have more manners, than to pretend to give you the derivation of it.  
This Figure, through some violent passion, either of sorrow, fear, shame or anger, obligeth us to break off our discourse, and though we seem to conceal some part of it; yet, through the excess of passion, we do but the more sensibly discover our resentments.  
1 Kings 217. And Jezebel his wife said unto him, Dost thou now govern the Kingdom of Israel? The words are spoken with a mighty emphasis, and signify much more than is there expressed; dost thou, or art thou worthy of the name of a King? thou that art so mean spirited, as to grieve thyself upon this refusal of Naboth's Vineyard: and, where is thy princely power and authority? Dost thou now govern the Kingdom of Israel? is this any mark of thy regal Office? is this a sign of thy indispensible power? thus tamely to sit down, thus to submit to such a denial; Dost thou now govern?—  
Gen. 3. 22.— And now, lest be put forth his hand, and take also of the tree of life, and eat, and live for ever. These words are spoken in a way of commination, and punishment, to Adam, for his high disobedience to God's command; and they imply thus much; since thou hast been so rebellious against me, I will now presently drive thee out of my garden, and suffer thee no longer to be in a possibility of making thyself happy, or to be in my presence.  
Luke 19 42. If thou, even thou, hadst known, at least in this thy day, the things which belong to thy peace! but now they are hid from thy eyes: which contain a most dreadful denunciation of some future judgements that were to befall the Jewish Nation, that the time for their repentance was now past, beyond all recovery, and therefore they were now to expect nothing else but ruin, and desolation.  
Psal. 6. 3. My soul is sore vexed: but thou, O Lord, how long? The sense is imperfect and interrupted; but thou, O Lord, how long? that is, shall thy wrath and infliction of punishments endure? how long wilt thou delay to comfort and refresh my soul, and take away the sad occasions of my grief?  
Heb. 13. 1. I swore in my wrath, if they shall enter into my rest: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words contain a mighty kind of resolution, though the expression is more soft and gentle: as if God should say, in his high displeasure, I will not be found to speak the truth, if now they enter into my rest; which is the highest asseveration that is possible.   

APOSTROPHE.  
Apostrophe, a turning away, or a dislike; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verto: 'tis a diversion of our discourse to another person, than we intended first person, than we intended first of all, to make our applications; thus a Man, who is in a violent transport of passion, turns himself on all sides, and makes his addresses from this, to another person, whom he thinks at least, will be more favourable to the cause of his complaining; nay, sometimes he appeals to the most insensible things, to the heavens, to the earth; and in the fury of his passion, makes no difference and distinction; and sometimes, like a mere child, quarrels with any thing, without cause or reason.  
2 Sam. 1. 21. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, nor fields of offering. How does Holy David, in the violence of his sorrow and lamentation, curse these very places with barrenness, as if they were any way in the least, accessary to the occasions of his mourning, and therefore cruelly wishes them to be dry and fruitless, without bringing forth any more fruit, or offerings of sacrifice; but, what is all this expression, what is this severe malediction, but only a more pathetical instance or aggravation of David's infinite sorrow, for the loss of his dearest friend Jonathan? Vers. 26. Thy love to me was wonderful, passing the love of women: as if there was a more infinite tye of friendship, than in the very affections of the husband to his wife. Ibid. I am distressed for thee, my brother Jonathan: very pleasant hast thou been: How does mournful David discourse to his dearest Jonathan, as if now he was sensible, or could give attention to the voice of his mourning? and how goes he on to recollect the past endearments of his conversation, recalling to his mind the joys, the complacencies, and all those innocent familiarities which rendered his company most delightful to him, the sense of which had made such a very strong and mighty impression on his soul; that to remember, he was once so very happy in his dearest friendship, and not to be always so, makes him now but the more miserable, and the more sensible of his infinite loss, of his dearest friend?— Ye daughters of Israel, weep over Saul:— Oh Jonathan, thou wast slain in the high places.— very pleasant hast thou been.  
Isai. 1. 2. Hear, O heavens, and give ear, O earth, for I have nourished and brought up children, and they have rebelled against me. The thoughts of so much tenderness and so much indulgence, and such ingratitude upon it, so highly provokes the Prophet, to that degree of wonder and amazement, that in his transport of passion, he seems to fancy the most senseless Creatures were capable to be judges of such strange ungratefulness; and therefore appeals to them, to make their remarks upon such extravagant and unnatural rebellions.  
Sometimes, for want of other objects, we turn our discourse upon our own selves; and so the same person reproves, and is reproved by his own self. Thus, in Psal. 43. 5. Why art thou cast down, O my soul? and why art thou so disquieted within me? Oh trust in God.  
Sometimes again we make our addresses and applications to insensible things, as if it was in their power to hear, and favour our petitions; Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. Luke 23. 30. And the apprehensions of their dangers, and the extravagance of their fears may justify, in some degree at least, such kind of applications, though in themselves very vain, and most unreasonable.  
How does St. Paul triumph over death, and the grave? as if they heard his insulting eloquence, or were sensible of their overthrow. O death, where is thy sting? O Grave, where is thy victory? 1 Cor. 15. v. 55.  
Psalm 114. 5. What ailed thee, O thou sea, that thou fleddest? or thou Jordan, that thou wast driven back? The Prophet asks the waters themselves what was the reason of the wonderful ebb of the red-sea; or the standing still or partitions of the river Jordan: and in the vehemency of his passion, seems to expect from them a suitable answer; Why, says he, were you so very sensible of fear, when like trembling and amazed persons, you left your places, and as it were, made up a wall on either side; as if you had forgot your natures, and were no longer fluid and moving; tell me then, What ailed you?   

PROSOPOPOEIA.  
Prosopopoeia, fictio personae, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persona, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facio.  
This Figure supposeth another person speaking our sense and meaning, and so we introduce him into our discourse. Sometimes also this Figure makes inanimate things to hear or speak, as if they were real persons.  
Prov 8. 1. Doth not▪ wisdom cry, and understanding put forth her voice?— Unto you, O men, I call, and my voice is to the sons of men. Thus Solomon introduceth wisdom under the character of a person speaking and giving instructions, how they should practise, her kind admonitions. Some, though I think, erroneously, understand the Son of God, the second person in the Trinity, under this representation of Wisdom, who is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
But ask now the beasts of the field, and they shall teach thee; and the fowls of the air, and they shall tell thee: where holy Job adviseth his friends to go to the beasts and birds for better information; and even they should be able to tell them, that prosperity or afflictions were accidental to the pious, or to the ungodly man, and that no man ought to esteem any one wicked, from the sufferance of any calamity.  
Prov. 30. 24, 25. The Aunts are a people not strong, but they are exceeding wise, and they prepare their meat in the summer. And now, who would not, at the first sight, almost fancy this was a description of the State of Venice, and a character of their wisdom and forecast in political matters; rather than a commendation of the wisdom and providence of those little Infects, which here are not inelegantly termed a people extremely wise.  
Sometimes we introduce mute and insensible Being's, reasoning and discoursing after the manner of Men, Judges 9 8. See also 10, 11, 12, 13, 14, 15. verses. 2 Kings 14. 9 The Thistle that was in Lebanon, sent to the Cedar that was in Lebanon, saying, Give thy daughter to my son to wife; and there passed by a wild beast that was in Lebanon, and trod down the Thistle. How does Jehoash, under this sensible representation, deride the folly and the presumption of Amaziah, King of Judah, who being a petty and inconsiderable Prince in comparison of himself, therefore styles himself the Cedar; as if there was no less difference between them, than there is between the Cedar, the great Monarch of the forest; and the Thistle, a very mean and inglorious vegetable; and therefore, not without the highest indignation, he scorns the very thoughts of such a poor and despicable Relation.  
Song of Solomon, c. 2. v. 7. I charge you, O daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awaken my Love, until he please. How do these very expressions discover, what a mighty tenderness Christ has for his beloved Church, that he would not have the least thing to trouble and discompose her? I charge you by the roes, by the example of these fearful Creatures, which the Hunter's endeavour to steal gently upon, and not to terrify and affright them, and force them to fly, and run away, by noise and sudden surprises.  
Gen. 4. 10. The voice of thy brother's blood crieth unto me from the earth. Thus when any sin is exceeding great, as that of Murder most certainly is, 'tis an elegant way of speaking, to give it a voice and language to speak, and cry aloud to the God of heaven for justice and punishment upon the Author of it.— Verse 11. And now thou art cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand: Thus the earth itself, though insensible, yet by this Figure is said to curse, as if she was in very great wrath and indignation, upon this inhuman and barbarous action.  
Psalm 108 2 Does not Holy David call upon his instruments of music, Awake lute and harp.— and 14. How does he desire the sun, and the moon, and the stars to praise the Lord, and also the fire and bail, snow and vapours, which fulfil his word. And again, he calls upon the more sensible parts of the Creation, upon the beasts and all , and creeping things, and feathered fowl, to sing their praises to God their Maker.  
Psalm 77. 16. The waters saw thee, O God, the waters saw thee, and were afraid; the depths also were troubled. Thus sight and fears, and disquietness are applicable to things insensible, to give us a lively sense of God's majesty and power, which strike terror and amazement into all things. Psalm 114. 3 The waters saw thee, and fled; as if they were under great fears and apprehensions of his coming, and so with great precipitation retired suddenly.    

Of Figures which we sometimes make use of in a way of Dialogue.  

APORIA.  
Aporia, a word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be doubtful in mind, when we reason and consider with ourselves, as if we were uncertain either what to say, or do.  
Luke 16. 3. Then the unjust steward said within himself, What shall I do? for my Lord taketh away from me the stewardship: I cannot dig, to beg I am ashamed. Thus the steward debates with himself what course of life is most suitable to his own humour and disposition, and that labour or poverty were equally disagreeable.  
Mark 11. 31, 32 And they reasoned among themselves, saying, If we say, The baptism of John was from heaven, he will say, Why then did ye not believe? but if we say, Of men, they feared the people: for all men counted John, that he was a prophet indeed: and they answered, We cannot tell.   

ANACOENOSIS.  
Anacoenosis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to communicate with others. This Figure teacheth us to advise, deliberate, or argue with others concerning the expedience of our actions.  
Phil. 1. 22, 23, 24. What I shall choose, I wots not, for I am in a straight between two, having a desire to departed, and to be with Christ, which is far better; nevertheless to abide in the flesh is more needful for you. How is our Apostle here very dubious and wavering in his mind? Sometimes he debates within himself his own particular profit, and presently concludes, it was highly advantageous for him to die and to be with his dear Saviour. And sometimes also he considers the good and benefit of the Church, which seems yet to require his more immediate Care and personal presence; and thus what was so expedient to his private interest, was very inconsistent with the public safety and prosperity of the Christian Church. And these thoughts, and these considerations sway his inclinations here, and there, to the great distraction of his mind.  
Psalm 139. 7. Whither shall I go from thy spirit? or whither shall I flee from thy presence? The question perhaps seems to insinuate that God's presence was confined to time and place; but if you observe, 'tis rather a stronger Confirmation that God is every where present to all persons in all manner of places, and that no man can be, where God is not.  
Luke 11. 18. If Satan be divided against Satan, how shall his king dom stand? Thus from the evil Consequences of division, and from the manifest absurdity that so wise a being as the Devil is, should ever conspire to destroy himself, our Saviour prooes his miracles to be performed by a divine power.  
Acts 4. 19 But Peter and John said unto them, Whether it be right in the sight of God, to hearken unto you more than God, judge ye. And the Appeal itself was so just and equitable, that even in their own partial opinion, they could not but decide the question in favour of the Apostles.  
Mal. 1. 6. If then I be a father, when is my honour? if I be a master, where is my fear? If then you grant me the antecedent, why are you so absurd, as to deny me the consequence.  
Jerem. 23. 23. Am I a God at hand, saith the Lord, and not a God afar of? Is not this the severest reprehension to those, who conceive such narrow thoughts of God, as to think the distance of places can hinder his knowledge, or void his presence, or render his power ineffectual?   

PROLEPSIS.  
Prolepsis, anticipatio: by this Figure we give a diversion to any thing that may be objected against us, by answering by way of prevention, the very objection ourselves.  
Rom. 11. 19, 21, 22. Thou wilt say then, The branches were broken off, that I might be graffed in. Well, because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. St. Paul here obviates the objection of the Gentiles who were inserted into the body of the Church, and the unbelieving Jews, who are here styled the broken branches, were rejected: this he tells the Gentiles, was a mighty favour of God, so to incoporate them with his Church; but then he also assures them, that they must not so far presume upon their present state and vocation; For if God spare not the natural branches, that is, the Jews themselves, take heed lest he also spare not the●. For if by your disobedience you now incur God's displeasure, you cannot in reason, but expect to suffer the same unhappy fare with the Jewish Nation.  
St. Paul, discoursing of the resurrection, resolves a difficult question concerning the mode and manner of the resurrection, and what sort of body shall be raised up from the grave. But some will say, How are the dead raised up? and with what body do they come? 1 Cor. 15. 35, 36. Thou soul. Our Saviour stifles their objection, by offering another, so very difficult, that they were unwilling to answer it. Matth. 21. 24, 25. I will also ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men? This was such a Dilemma, and the resolution of it so highly inconvenient, that they pretend ignorance, and answer, We cannot tell.  
Rom. 9 19, 20. Thou wilt say them unto me, Why doth he yet find fault? for who hath resisted his will? Nay but, O man, who art thou, that repliest against God? Thus St. Paul anticipates their false opinion, assuring them that the work of grace is of God's mere freewill; and, if he doth deprive some of it, he is not in the least guilty of any injustice to them, since he is under no obligations to confer it upon them; and this very subtraction of his grace, upon their impenitency, and continuance in a vicious course of life, is no cause of their sin and wickedness; but on the contrary, their disobedience and sinful life is the reason why God withdraws the influence of his holy spirit from them; and so our sins chase away the holy spirit, and render its operation ineffectual to our conversion, and so the heart of Pharaoh is hardened.   

EPITROPE.  
Epitrope, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concedo. By this Figure we often grant a thing not unwillingly to obtain another, and show more effectually the inconveniency of such a Practice or Principle.  
Romans 2. 17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God; and art confident that thou thyself art a guide to the blind. Thou therefore that teachest another, teachest thou not thyself? As if he said, I grant thou art an Instructor of the foolish, and a teacher of babes; but then, Why is thy conversation so unsuitable to thy doctrine? Where is thy example? Where is thy practice? and, Why are they so disagreeable to thy external profession? thus, How does our Apostle seem to concede all they desire? to prove at last upon them; that their practice was not consonant to their principles; and from that absurdity, more severely reprehends them.  
Judges 10. 14. Go and cry unto the gods which ye have chosen; let them deliver you in the time of trouble: This seems no small encouragement to their practice of idolatry; but in reality, 'tis the strongest dissuasion from it; and virtually implies the disability of other gods to save and deliver them in times of danger.  
1 Kings 22. 15. The King said to Micaiah, Shall we go against Ramoth gilead to battle, or shall we forbear? and he answered him, Go and prosper: Where the Prophet seems to encourage them to the battle, though he easily foresaw the dangerous consequence of the war.  
1 Cor. 14 38. But if any man be ignorant, let him be ignorant still: that is, If after such a plain and positive proof of my ministry, he will nevertheless resolve to continue ignorant of it, let it be at his own peril; where the concession is nothing else but a discouragement to his want of understanding, and reflection in a matter of so high importance.  
See Amos 4. 4, 5. where the Prophet, in a way of derision, seems to approve of their idolatrous practives.  
Prov. 6. 10. Yet a little sleep, a little slumber, a little folding of the hands to sleep: As if he said, You do well to indulge yourself in ease and slothfulness; but then at last, how does the wise Man ruturn upon the Sluggard; so shall thy Poverty come, as one that traveleth, and thy want as an armed Man; and so more fully convinceth him of the great inconveniences of an idle way of living.  
James 2. 19 Thou believest that there is one God, thou dost well; the devils also believe and tremble: Where after this sort of commendation of their faith, he at last tells them, that such a belief, without a suitable practice, is vain and ineffectual, and that even the devils themselves have a speculative faith.  
Matth. 5. 46. If ye love them that love you, what reward have you? do not even the Publicans the same? I will, if you please, saith the Apostle, allow the matter of fact; yet, what use can you make of it▪ where is the commendation? where is the virtue of such a practice, if the worst of men do the very same?    

These following are called secondary Figures of a word.  

PLEONASMUS.  
Pleonasmus, you know, Sir, is a Greek word, and 'tis uncivil to explain it in your company.  
This Figure makes use of more words than are necessary; but they give a much stronger accent and emphasis to our discourses.  
Deuter. 33. 6. O foolish people, and unwise! Which sort of expression still more eminently denotes their want of wisdom, and discretion.  
Prov. 27. 2. Let another man praise thee, and not thy own mouth; a stranger, and not thine own lips: And this variety of words is not so unuseful to engage our thoughts, to consider with more attention, the subject matter of our discourse, and the importance of it.  
See Deuter. 13. 4.—  
John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were made by him, and without him was not any thing made that was made: And the variation of the sense in other words was very convenient to assure us, that Christ was before the world; and that all things in it, were the works of his hand; and from the universality of his creative power, he must be omnipotent, and therefore God; for what less than infinite power itself, can make and produce all things?   

DIALYTON.  
Dialyton, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dissolve. This Figure pretends, through a mighty hast and vehemence of speech, to use no conjunction, to render our discourse the more emphatical and earnest; nay, should we insert the Copula, our discourse would seem too slow and heavy, and lose much of its life and vigour, and expressiveness.  
1 Tim. 3. 2, 3. For men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy. Thus the Verse runs off presently, with more quickness and presently, than if the Particle and was frequently interposed.  
Rom. 1. 29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, debate, deceit, malignity, etc. As if the Apostle was in such haste to run over the chief heads of their immoralities, that he had no time for their connexion. To the same purpose, See Rom. 3. 11, 12. and 1 Cor. 13. 4, 5, 6, 7. and Psal. 66. 1, 2, 3. all which are disjoined and without a Copulative. See also Mark 7. 21, 22.   

POLYSYNDETON.  
Polysyndeton, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multum, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conjunctus. This Figure is contrary to the former, and very often employs the copulative, to tie and join words together. See 1 Cor. 13. 1, 2, 3. Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass, or a tinkling cymbal; and though I have the gift of prophecy, and understand all mysteries, and all knowledge, etc. where the Copulative and is not inelegantly so often used, though the ear is the best Judge of the harmony of sounds, when 'tis proper to use it, or lay it aside.  
Rom. 8. 38, 39 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God. I place this instance under this Figure; but if you think it rather belongs to Dialyton, nor, being a disjunctive particle; because you are my friend, I will not stand with you for so small a matter.  
See Psal. 18. 2. The Lord is my rock, and my fortress, and my deliverer: The Copulative and makes the sense pass on more leisurely, and so the words still make a deeper impression upon the mind.   

ANTITHESIS.  
Antithesis represents terms contrary to each other, to convey to the mind a more sensible and lively image of our discourse, by such an opposition in the words.  
Prov. 14 29. He that is slow to wrath, is of great wisdom; but he that is of an hasty mind, exalteth folly.  
Psalm 126. 5. They that sow in tears, shall reap in joy: where the opposition of the terms more sensibly instructs us, that though afflictions are at present matter of trouble, yet in the end, they are extremely beneficial.  
Matt. 16. 25. For whosoever will save his life, shall lose it; and whosoever will lose his life for my sake, shall save it: though not in this world, yet in the next, even to all eternity.  
See Prov. 28. 1. and 29. 2.—  
Prov. 11. 24. There is that scattereth, and yet increaseth; but not through prodigality, and want of care, but through the prudent offices of charity.  
See also Prov. 15. 18. 28. 1. Isai. 59 9    

Secondary Figures in a Sentence.  

PARRHESIA.  
Parrhesia, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Figure takes the courage and liberty to speak freely our sense of things which are displeasing to us; but we then must use this sort of Figure extreme nicely in our reprehension of Superiors; only in cases of the greatest extremity, and when our duty obligeth us to such a freedom.  
Gal. 1. 10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of God. Where he freely tells them, that it was a different thing to please God, and men; and consequently insinuates, that their ways were disagreeable to God's commands. And in Gal. 3. 1. O foolish Galatians, who hath bewitched you, that you should not obey the truth? Was not this a very harsh expression, to call their prudence so much into question; and again, Who hath bewitched you?  
St. Paul adviseth his beloved Timothy to preach the word, be instant in season, out of season, reprove, rebuke, exhort, 2 Tim 4. v. 2. And he taught them as one having authority, and not as the Scribes, Matth. 7. 29.   

EROTESIS.  
Erotesis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interrogo. This Figure is of excellent use, and carries in it more force and vehemence; for bare affirmations have no life nor spirit in them, and are less powerful to influence our sense and reason.  
Gen. 4. 7. If thou dost well, shalt thou not be accepted? That is, I will most certainly receive thee, and thy Sacrifice.  
Mark 12. 24. Do you not therefore err, because ye know not the Scriptures, neither the power of God? Where the question being expressed with the sign of negation, gives still the stronger force and emphasis to his discourse; and is as much as to say, You are extremely mistaken.  
Psalm 8. 4. Lord, what is man, that thou hast such respect unto him? Where the question implies the greatest diminution; as if man was so very inconsiderable, and unworthy of the least notice.  
How can this man give us his flesh to eat? Where the interrogation carries in it a manifest contradiction to our sense and reason: and 'tis no wonder if it was so absurd and so unconceivable to understand the words in their literal sense and signication.  
John 3. 4. Nicodemus said, How can a man be born when he is old? And truly to conceive that our Saviour did speak of a natural birth, and not of a moral change of life; a state of regeneration; was not the least absurdity.  
Matth. 21. 25. The baptism of John, whence was it, from heaven or of men? And the question carried with it such an evident conviction, that which way soever they answered it, they did equally confute their own selves.  
Isai. 14. 12. How art thou fallen from heaven, O Lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations? And in Ver. 10. Art thou also become weak as we? art thou become like us? Thus to see a mighty Prince tumbling down from the highest pitch of his honour and glory; to see his crown and Sceptre falling to the ground; the mighty man to become so very weak and impotent; is a consideration very surprising: What! Is this the man that was so powerful, that he made the earth to tremble, and did shake the kingdoms? What! Is this the man? Bless me! What a change is here! How are the mighty fallen?  
Job 3. 11. Why died I not from the womb? why is light given to a man, whose way is hid? And in Verse 20. Wherefore is light given to him that is in misery, and life unto the bitter in soul? who long for death, but is cometh not; and dig for it more than for hid treasures. And Vers. 22. Which rejoice exceedingly, and are glad when they can find their grave. Thus, How is holy Job full of expostulations; breathing out sad complain, that he cannot find any rest, or any cessation from his miseries; and enjoy the kindness of a grave.   

PARENTHESIS.  
Parenthesis is nothing else but the interposition of one or more words within another Sentence, the sense of which, without the insertion, is of its self entire and perfect. 'Tis a rule, that a Parenthesis should neither be very long, nor very frequent, lest our discourse grow obscure, and not so intelligible. Are they ministers of Christ? (I speak as a fool) I am more. 2 Cor. 11. v. 23.   

PERIPHRASIS.  
Periphrasis, circumlocutio. This Figure describes a thing in more words than are necessary, for the sake of Illustration, or to avoid some Ideas not so pleasing to the mind.  
Job 18. 14. Death is called The king of terrors.  
John 21. 20. The disciple whom Jesus loved: which modest circumlocution Saint John often useth, to signify himself, who was the beloved Disciple of his Dear Saviour.  
Gen. 15. 15. And thou shalt go to thy fathers in peace: which is a softer expression, and not so terrifying, as to say, Thou shalt die.  
Eccles. 10. 20. where the wise Man adviseth us not to speak evil of a King, tho' in the most secret places; because such discourses are published very unaccountably; For a bird in the air shall carry the voice, and that which hath wings shall tell the matter: still varying the same sense in other words.  
Hab. 3. 17. Although the figtree shall not blossom, neither shall fruit be in the vine: although the labour of the olive shall fail, and the fields shall yield no meat; although the flock shall be cut off from the fold, and there be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation. See what a noble Confidence the Prophet has in his God, even in the greatest extremities; and how elegantly doth he express the Particulars with a decent Periphrasis?   

SYNONYMIA.  
Synonymia is a Figure that useth several words of the same signification; because we fancy that one word alone, is not sufficient to express our sense, and to make a deep Impression upon our Audience.  
Psal. 119. 60. I made haste, and delayed not to keep thy commandments: As if the Psalmist could not sufficiently set forth his readiness to obey God, without a repetition of the same sense in other words.  
Prov. 4. 14, 15. Enter not into the path of the wicked, and go not in the way of evil men; and the variety of the phrase renders the dissuasion more forcible to us.  
Prov. 6. 4 Give not sleep to thy eyes, nor slumber to thy eyelids; that is, Be extremely watchful and restless in thy endeavours to accomplish this design.   

HYPOTYPOSIS.  
Hypotyposis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to represent or describe to the life. This Figure presents the objects so very lively to the mind, that we are apt to fancy we hear, and see them continually, as if they were really presented to our very senses.  
Psalm 37. 35, 36. I have seen the wicked in great power, and spreading himself like a green bay-tree; yet he passed away, and lo he was not; yea, I sought him, but he could not be found. This is a very lively Character of the prosperous condition of the ungodly man, and of the most sudden ruin, and destruction of him: how does his image vanish away? how is his memory soon forgotten? oh! how suddenly does he perish, and come to a fearful end?  
Psalm 124. 6. Our soul is escaped as a bird out of the hand of the fouler; the snare is broken, and we are delivered: and what can give us such a lively sense of our narrow deliverance, as this sensible description of a bird escaping out of the very hand of the fouler; such an image as this conveys to the mind, that our preservation was as great, as our very danger.  
Prov. 24. 30. I passed by the field of the slothful, and by the vineyard of the man destitute of understanding; and lo it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall was broken down; which give us a very sensible notion of the sad effects of sloth and idleness; and how insensible the man is of his poverty and misery coming upon him, saying, Yet a little sleep, a little slumber, a little folding of the hands to sleep; till he is reduced to the last extremities of want and misery.  
Song of Solomon, ch. 2. v. 10, 11, 12, 13. My well beloved spoke, and said unto me, Arise my Love, my fair one, and come away; for behold the winter is passed, the rain is changed, and is gone away; the flowers appear in the earth; the time of the singing of the birds is come; the voice of the turtle-dove is heard in our land; the figtree hath brought forth her young figs, and the vines with their small grapes have cast a savour: Arise my Love, my fair one, and come away. This is a most elegant description of God's infinite kindness and love to his Church, and with what tender Invitations he calls and desires holy Men, to forsake the world, and arise, and follow him: the other parts of this representation signify the coming of the Messiah, who, like the spring of the year, gives new vigour, new life and pleasantness to the world.  
Lam. 1. 4, 5, 8, 9 which presents to the fancy a sad, but very lively Image of famine and misery.  
Isai. 4. 7, 8. Ah sinful nation, your land is waste, your cities are burnt with fire, strangers devour your land, and it is desolate, like the overthrow of strangers: that is, so entirely wasted, as if they desired no kind of advantage by the preservation of it from ruin and destruction.  
Isai. 5. 5, 6. And the daughters of Zion shall remain like a cottage in a vineyard, like a lodge in a garden of cucumbers, and like a besieged city; and I will take away the hedge thereof, and it shall be trodden down; I will lay it waste, it shall not be cut nor digged; but briers and thorns shall grow up; I will also command the clouds, that they rain no rain upon it. What a dismal state of misery is this? Nothing here is presented to thy view, but a dismal scene of destruction, and famine, and misery.   

ANTHROPOPATHIA.  
Anthropopathia. This Figure represents God speaking or doing after the manner of men; and ascribing to him the parts of body, or any thing else belonging to our humane nature.  
Thus Christ is called the head over all things to the Church, Eph. 1. 22. And God is called the head of Christ, 1 Cor. 11. 3. in respect of his humane nature, and office of mediation; for in respect of his divinity, the Son is equal to the Father, as appears from John 5. 18. for Christ makes himself equal with God in power, and operation, v. 19 for whatsoever things the father doth, these also doth the son; likewise by reason of unity of essence, and perfect will, and operation, which is between me and my father; and this equality of Christ, to God the Father is very evident from Phil. 2. 6. Who being in the form of God, thought it no robbery to be equal with God: thought it not; that is to say, Christ, without the least usurpation, was truly equal to God; and unless Christ was truly God, how otherwise will you make out his mighty humiliation, when he was made in the likeness of man, and made himself of no reputation, and took upon him the form of a servant: All this seems a mighty great diminution of himself; as if he had now brought himself, as it were, to nothing, by this low and mighty condescension, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evacuavit, Christ did almost annihilate himself, in the debasement of himself to such a low and abject condition of life, as to be found in the fashion of a man: and this profound humiliation of Christ, upon his appearance in our nature, can not otherwise be rationally explained, but from the extreme distance and opposition that there was between his divine Majesty and Glory, as he was God; and the most abject and despicable state of his humanity. Where otherwise can be such a mighty debasement of himself, if he was only man? Where otherwise is there such a vast diminution, or such a strange humility; but only from the mighty difference and disproportion between his divine and his humane nature; as he was God, as well as man; which, in comparison to his infinite nature and essence, was indeed nothing; here than was his mighty condescension very manifest; here his great humiliation of himself was extremely visible.  
Sometimes God is represented in Scripture as if he had a face: as, the Lord talked to Moses face to face; not that there was such a likeness; but only, that God was then present to Moses after the most illustrious and signal manner; revealing himself with the greatest and familiar Intimacy to him.  
Sometimes God again is endued with a soul, with acts of hatred and abhorrency belonging to it. See Isai. 1. 14. and Psal. 11. 6. He that delighteth in wickedness, doth my soul abhor.  
Sometimes God is described with hands, The right hand of the Lord bringeth mighty things to pass; that is, his power is very wonderful in operation.  
Sometimes God is said to have eyes, Psalms 11. 4. For his eyes are upon the ways of man, and he seethe all his go, Job 34. v. 21. See also Psalm 139. 2. That is, God most clearly knows and understandeth all the actions and designs of men, and perfectly discerns the rise and progress, and the consequence of his thoughts, even before they do actually spring up in his Soul; thus David, Thou, O Lord, understandest my thoughts long before, Psal. 139. v. 1. But what need I introduce more Texts of Scripture, to prove that God is often described to us after the manner and fashion of a man; such a sensible representation of himself to us, is an infinite condescension in the Almighty; but then, let us be most extremely careful, that we conceive him under no humane shape or figure; as some very grossly picture God Almighty. Whereas God did purposely appear to Moses without any body or figuration of parts, to prevent all kind of similitude and likeness in our representations of him; which must of necessity be the highest diminution and injury to the spiritual nature and essence of the Great God. When therefore you hear of God's hand, there must be present to your mind an Idea of his active, or his creative Power. And when you read of his Almighty arm stretched out still, you must to yourself form a notion of his irresistible strength and dominion. And when feet and walking are attributed to God, such metaphorical expressions suggest to you, that God, by the immensity of his presence, is every where; for how can such bodily parts, or the peculiar offices of them, be in the least degree necessary to such an infinite and spiritual Being? Why should God have eyes, who is Sight itself? or, Why should he have any feet, to go or walk, who by the infinity of his divine nature, is omnipresent? and, How can God possibly go or come, who at the same instant of time, equally fills every place; that he cannot be absent from one part of the World, and present to the other part of it? and pray, What occasion has God for a hand or an arm, who performs all things by the mere efficacy, and virtue of his will? Let there be light, and there was light. Why should God have ears to hear, who perfectly knows all the secret motions of our very thoughts, and all their consequences, even before the actual determinations of them? or, tell me, What occasion has God for a tongue, whose very thoughts execute his high commands, and accomplish all his pleasure. Such parts and members as these, are indeed very necessary to us, because all our purposes, and all our designs are vain and ineffectual, and cannot be put in execution, without the mediation of such organs; but the Almighty will of God commands obedience, and a most ready submission and compliance from every thing in the Creation, and by his pleasure only, they receive, or lose, their being, their life and operation.  
Hos. 11. 8, 9 How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admab? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim; for I am God, and not man. Thus are humane passions attributed to God himself; and, How is he represented here expostulating with himself as a Being full of mercy and compassion; and most infinitely desirous to abstain from punishment, even when their sins did highly deserve the greatest infliction of temporal evils? as if God had said, Thou deserve● destruction no less than those wicked cities See Gen. 19 23. and Deut. 29. 23. Ye● my commiseration is so infinite to thee, that I cannot suffer my self to be so mighty rigorous, as to show my displeasure in thy ruin and destruction. How full of condescension are such passionate expressions? how useful and how beneficial are they, to assure us of his infinite love and affection to the sons of men; That he is not, as some represent him, a God inexcrable, or void of compassion, or that he takes any complacency in the misery of his Creatures; but he even spares us, when we deserve punishment, and in his wrath, thinketh upon mercy. And now, if sometimes God did not thus condescend to discover himself in such mighty pathetical strains of love and tenderness to us, we might fancy there was some kind of truth in those impious and pernicious doctrines which tell us, God designed to make man, to make him miserable, even from all eternity; but how unworthy are such notions of God, who is infinite in goodness and mercy? how contradictory to his lovingkindness to us? Not willing that any should perish, but that all should come, and be saved.  
Eph. 4. 30. Grieve not the holy Spirit of God; where the Passion of sorrow is applied to the Holy Ghost, as a personal act; and cannot, with any propriety, be ascribed to a mere power or faculty, as some fancy the Holy Spirit, and not to be a real Person. Grieve not then the Holy Ghost, the third Person in the Blessed Trinity, lest he withdraw his comfort, his joy, and consolation, from your heart; lest the blessed influence of his grace departeth from you, as from an unpleasant conversation.  
Gen. 6. 6. God is said to repent. See also 1 Sam. 15. 11, 29. Not that there is the least change or alteration in God, but only in the object, in the works of his hand, which were once good, but now are evil; for God himself is unchangeable, and always the same; but 'tis his eternal will and pleasure, that wicked men should be miserable, and good men happy; either here, in this world; or at least in the world to come; which always is accomplished in some respect or other, though we are sometimes unable to make the discovery of it, we cannot look into the hearts of men, and there see their joys, or their sorrows, growing up in their minds; and therefore how often do we make a false estimate of the condition of the ungodly man, and fancy him to be at ease and quiet in his thoughts, and to live with pleasure and satisfaction; who, upon reflection upon his past actions, and upon expectation of death and judgement, is often a man of sorrows and acquainted with grief, full of trouble and anxiety; and thinks himself unhappy, and miserable, even beyond all expression.  
Thus, when God is said to descend, which implies a local motion, a motion from one place into another; yet the phrase by interpretation signifies, that God did there reveal and manifest himself, Gen. 11. 5.  
Gen. 18. 21. I will go down and see whether they have done altogether according to the cry of it, which is come to me, and if not, I will know; here God himself discourseth, as a man to his neighbour; as if he was not a Being of infinite knowledge; but did receive his notice and information of worldly affairs, by a gradual course of thinking and observation; and by farther inquiries into second causes. Thus God suffers himself to be described like a Judge, who repairs to the place where the matter in question was transacted, that by his personal appearance, he may more fully and easily assure himself of the innocence, or the guilt, of the accused person; and one reason why God makes use of such a form of speaking, is, to certify us, that there is not always one event to the righteous, and to the wicked; but that he rewards or punisheth man, according to the rules and equity of Justice; and not with unadviseable rashness and indeliberation.  
And the Lord called unto Adam, and said, Where art thou? Not that this kind of question in the least signifies, that God possibly could be ignorant where Adam was; but this way of speaking is rather a formal citation, or a summons to Adam who seems unwilling to come and appear before his offended God; being extremely conscious of his sin and guiltiness, and of his fall from the happy state of innocence; and now beholding a mighty train of miseries, which were to follow him as a just retribution for his disobedience. One of the Fathers is of opinion, this expression, Where art thou? is rather a severe kind of reprehension to Adam; as if God said, to terrify him more exceedingly, From what grace and innocence art thou fallen? Come then, and appear before me; Where art thou? and behold Adam was afraid.  
And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let the fowl multiply in the earth; which kind of phrases denote nothing else, but his divine appointment, of the increase of his Creatures in their kind for certainly you can never be so unkind to your own sense and reason, as to fancy God speaks to his irrational Creatures, as if they were capable to hear, and obey his pleasure; but God rather dictates to their proper natures; and by natural instinct and inclinations he has given them power, and virtue, and efficacy, to propagate and preserve their kind.  
Isai. 5. 6. I will command the clouds, that they rain no more upon it: and now, who supposes that God himself presently sent strict orders to the Clouds, to keep back their fall of waters; for the expressian imports no more but this, that God, by the course of natural causes, so disposeth things in heaven, and earth, that at such a time the Clouds of heaven should be void of water; so that he orders second causes, and the operations of them, not according to the present exigency, but by his infinite prospect into futurity, he does antecedently so manage every thing, that nothing falls out unexpectedly, but according to his will and pleasure.  
Psalm 18. 10. He road upon a Cherub, and did fly; yea, God did fly upon the wings of the wind; which expression conveys to our mind a more sensible notion of speed; God did not ride, but fly, even upon the very wings of the wind, which is the highest degree of speedy motion that possibly can be described, to frame in us an Idea of his incredible swiftness.  
And now, because God is so indulgent to submit himself to our Capacities, must we presently pretend to describe him according to the narrow proportions of man. How does God baffle us, how does he put us to silence, when he is pleased to ask us questions beyond the compass of our knowledge? Hath the rain a Father, or who hath begotten the drops of dew? Job 38. 28. that is, Am not I, the Lord, and the Author of these, and is there any one besides?  
Job 38. 19 Where is the way, where the light dwelleth? and as for darkness, where is the place thereof? that is, No man knows the particular points of the Sun's rising or setting; and now, that God may make us still more sensible of our ignorance, Hast thou, says God, entered into the springs of the seas? or hast thou walked in the search of the depth? that is, Thou art perfectly a stranger to the whole course of nature. Vers. 22, 23. Hast thou entered into the treasures of snow? or hast thou seen the treasures of hail, which I reserved against the time of trouble, against the day of war and battle? All which assure us, that we are unacquainted with the secret cause and origin, use, and production of these things; and how, and when, God lays in his mighty treasures of storm and tempest, to confound his Enemies. The falling of snow and rain may seem very accidental, and according to the usual course of nature; but I am satisfied, that the wind and the waters are laid up, as in a treasury; and when God pleaseth, he sends them abroad, as well for the preservation of some, as for the destruction of other people. Thus do I conclude this Figure with these difficult and amazing questions, to let you know, that although God condescends to speak to us in a familiar way; yet sometimes too he thinks it convenient to let us know our distance, and our ignorance too, when he proposeth such questions to us; as declare his infinite power and greatness Such questions as are above our comprehension, and so they should make us more sensible of our weakness and infirmity.   

CHARIENTISMUS.  
Charientismus, a Figure when we return a very mild, and gentle answer, although we are not insensible of the provocation.  
John 18. 23. Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? How does our Blessed Saviour not render evil, for evil? How does he patiently suffer the affront, and meekly expostulate for the Injury he received? and, How does the soft Answer turn their wrath away? Prov. 15. 1.  
When St. Paul was interrupted by Festus, with a reproachful language, telling him that he was mad, Acts 26. 24. How does our Apostle return a soft and submissive Answer to him, not without the greatest deference? But he said, I am not mad, most noble Festus, v. 25.  
Matth. 15. 26, 27. When the woman of Canaan importuned our Saviour to work a wonderful Cure upon her daughter, who was tormented with an evil spirit, our Saviour tells her that, It was not convenient to take the children's bread, and cast it to dogs; that is, It was not proper to work those Miracles among the heathen, which were chief designed for God's own peculiar People, the Jews; observe, how they are here called the children, and the heathen are termed the dogs. And what expression can be more harsh, more severe, or more likely to provoke the meekest Soul to some undecent and passionate expression. But how extremely civil, how courteous, how very obliging is her Answer? and she said, Truth Lord; and so still gives him the greatest Title of respect and honour; 'Tis true, my Lord, I cannot deny what you please to say; Yet the dogs eat of the crumbs which fall from their master's table: as if she had said, The dogs do receive the remainders and scatter which fall from the table; so even I myself, who am a Gentile, or call me, if you please, by the vilest name; so long as you will but suffer me to enjoy the same favour with the Jews; I can easily dispense with any such infamous or reproachful language. Such humiliation, such an humble disposition of Soul, and such importunity, can never be unacceptable to Almighty God; and Heaven itself cannot but favour such desires. And you find, our Saviour himself was in no small admiration, and mightily surprised with this meek and humble insinuation, especially after so great a provocation; for the very sound of the word, so applied, is very ignominious; and so Christ presently tells her, O woman, great is thy faith! be it unto thee even as thou wilt: Thus an importunate Prayer, accompanied with such a deep sense of our own unworthiness, is still the nearest way to receive and enjoy all the blessed consequences of our Petitions; and Heaven itself is overcome with such a pleasing violence. Thus, you see, the woman was not insensible of the provocation; and yet, how very courtly, how genteel is her Answer? True, my Lord; yet the very dogs eat of the crumbs which fall from their master's table; and let me beg you to be so kind, as to suffer me now, with them, to enjoy such a kind of favour, such a superfluity, and so Christ himself breaks out in amazement of such a most kind, beseeching, unexpected reply; O woman, great is thy faith: thy belief is mighty strange and wonderful to me, and so very forcible, so prevailing with me, that I cannot possibly deny what you desire.   

APODIOXIS.  
Apodioxis. This Figure, not without scorn and indignation, rejects any sort of argument, as very absurd in itself, and not reducible to practise.  
Matth. 16. 23. How does Christ reprove St. Peter when he importunately desired our Saviour not to suffer persecution; Get thee behind me, Satan, thou art an offence unto me: for thou savourest not the things of God: This is a reflection upon our Apostle of the highest nature, and certainly nothing less, than the greatest provocation could extort such expressions from Christ himself. And now, Who would think that St. Peter, who was so extremely displeasing to our Blessed Saviour, and so highly condemned by him, as to call him Satan, a word of the greatest infamy and reproach; should, of all the Apostles, be the only head of the Christian Church; as if the rest, were not as equally concerned in the foundation of Christianity as St. Peter himself; whereas all the Preference that was given to this Apostle, was rather with respect to his age, than to any authority and power he received as an Apostle. Indeed, was there any preeminence among the Apostles, I should think St. John deserves to be called the very chief of them all; because he is remarkably distinguished by Christ himself, and styled in the Gospel, the disciple whom Jesus loved, with more expression of kindness, and affection, than all the rest: and, Who can be so well qualified, to be supreme in the Church, as that Person, who was dearest to his Saviour? And therefore certainly most deserving in himself: Whereas St. Peter was guilty of the greatest Apostasy, in his obstinate denial of Christ, even to abjuration of him, Matth. 26. 74. even when he had given his Saviour the highest kind of assurance, that though all the Apostles did forsake him, yet, for his part, he was resolved, not to do the like; and yet was he the first deserter of him.  
Acts 8. 20. But Peter said, Thy money perish with thee, because thou thoughtest that the gift of God may be purchased with money. This was an imprecation of the highest nature.  
Psalm 50. 21. Thou thoughtest that I was such a one as thyself; but I will reprove thee, for thy sins, and set them before thee.  
Matth. 7. 16. Do men gather grapes of thorns, or figs of thistles? How then can you, being evil, speak good things? Matth. 12. 34. and the very absurdity of the question was too manifest to require an answer.   

LITOTES.  
Litotes. This Trope we make use of, when we say not so much as we think; yet such a way of speaking is often much more forcible, and makes stronger impressions upon us. 'Tis, in short, a sort of Figure extremely decent, and never used without modesty and discretion.  
What, shall I praise you in this? I praise you not. Rom. 11. 21. Which was a softer way of reprehension, to tell his Romans, when they were guilty of very great irreverence in the Blessed Sacrament, that he could not much commend them, upon that account; and though the expression seems very mild, and favourable, and genteel, What shall I say unto you? I praise you not. Yet it really signifies thus much, I do highly blame, and discommend such kind of practices.  
I hear there be divisions among you, and I partly believe it? As if the Apostle was not willing to tell them he was certainly assured of it; but rather chooses to say, that his information was from some rumour and report abroad, and then declares he had some reason to believe there was separations among them, and this he mentions in such a way, to correct and reform them more effectually and make them still more sensible of the sin and danger of division; and so is, as it were, unwilling to think them so ill Christians, as to be guilty of so great and so dangerous a sin.  
Psalm 51. 17. A broken and a contrite heart, O Lord, shalt thou not despise: which is spoken with a mighty sense of his own unworthiness, and the expression implys a great deal more, than barely that God will not reject or disregard him that is so penitentially sorrowful for his sins; for it signifies, that God will graciously pardon and receive such a person into his favour and friendship.  
Psalm 9 12. He will not forget the cry of the poor and humble; that is, God will be certainly mindful and remember their afflictions and miseries, and at last severely punish their cruel Oppressors.  
Job 31. 16. If I have withheld the poor from their desire. Vers. 17. Or have eaten my morsel myself alone. Vers. 19 If I have suffered any to perish for want of clothing, or let the poor go naked, without a covering▪ Thus, with what modesty and reservation does holy Job speak of his own justice, his hospitality, his charity to the poor, not without some extenuation of it.   

SARCASMUS.  
Sarcasmus. A most severe way of mockery and derision, not unlike an Irony. Unless that 'tis commonly malicious, or more scoffing in its kind.  
Psalm 103. 3. They that carried us away captive required of us a song; and they that wasted us, required of us mirth; saying, Sing us one of the songs of Zion. This must be spoken not without contempt and scorn, and derision to them; to desire at a time so very unseasonable, when they were slaves and captives, mourning under great oppressions, to commemorate their former days of joy and liberty; such a request must needs be highly provoking, and give them still but a fresher sense of the present miseries; especially considering the persons who importune them to be joyful and pleasant; for they were the lords and masters over them; and therefore they tell them their petition was then extremely improper, and most disagreeable; How shall we sing the Lord's song in a strange land?  
Exod. 14. 11. And they said unto Moses, Because there were no Graves in Egypt, hast thou taken us away, to die in the wilderness? A sarcastical way of speaking, as if they said, We could die, and be in our graves with less trouble in our own land; why then are you so barbarous to us, as to tyre us out with long and tedious journeys, only to kill and destroy us in the wilderness; wherefore are you so unmerciful, why do you deal so unkindly with us?  
Gen. 3. 22. And the Lord said, Behold the man is become like one of us. Was not this a severe reflection upon the fall of Adam? and a mighty reproach to his weakness and infirmity, when he listened to the false suggestions of the Devil, telling them, Ye shall be as gods, knowing good and evil. Gen. 3. 5. See Matt. 3. 7. James 2. 19  
Nahum 3. 14. Draw thy waters for the siege, fortify thy strong holds, go into the clay, and tread thy mortar, make strong thy brickhill: that is, Go, and make all these warlike preparations for a siege; go, and repair, and fortify thy breaches; all this is nothing else but a jeer, mockery and derision; for the Prophet tells them in the very next Verse, They shall be destroyed, there shall the fire devour thee, and the sword shall cut thee off. See also the like Sarcasm, Nahum 2. 1.  
Matth. 27. 29. And when they had plaited a crown of thorns, they put it upon his head, and a reed in his hand; and they bowed the knee before him, and mocked him, saying, Hail King of the Jews. Such a kind of sceptre and crown they bestow upon him, to betray him to more disgrace and infamy; and when he appeared most ingloriously and unlike a Prince, then do they most contemptibly pretend to pay him the highest honour and reverence.   

PATHOPOEIA.  
Pathopoeĭa▪ This Figure excites a most excessive Passion in the soul of Man, such as sorrow, joy, desire, and the like.  
Hosea 11. 8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. What a mighty pathos have these words? how are these expressions extremely passionate? what tenderness? what compassions? what riches of mercy and kindness does God himself show to his people, even when their fins are become unpardonable? yet than his love, his compassion is so excessively great, that he cannot suffer himself to destroy them, as those wicked places, Gen. 19 23. Deut. 29. 23. But the Lord represents himself in a very great disorder and confusion, and as it were divided and swayed by different Inclinations; sometimes as a just and a most righteous Judge; and then, Shall not the Judge of all the earth do right? And now again, he considers also, that he himself is a God full of mercy and compassion; and then says, I will not execute the fierceness of mine anger, I will not return to destroy Ephraim; for I am a God, and not a man. Methinks such tender and affectionate expressions as these give no great countenance to the doctrine of reprobation; for if God from all eternity decreed man to be miserable; why should God himself express such an infinite concernment upon the prospect of his ruin and destruction? why should the Father of Mercy weep and lament over him, when he was lost beyond all recovery so long ago, and by his very decrees, if they are in the right▪  
O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which were sent unto thee; how often would I have gathered thee, as the hen gathereth her chickens under her wing, and ye would not. Read here the tender sense of God, upon the misery of his People: how willing, how desirous he is, to be their Saviour, expressing the very same care, the same affections for their preservation, as the most fond Parent has for her own beloved Children.  
1 Cor. 4. 14. I writ not these things to shame you; but as my beloved sons, I warn you. And can there be any thing said more passionately? What can be expressed with more kindness and more affection? or more sensibly discover his infinite concernment for their Salvation. See also 2 Cor. 2. 4.  
For out of much affection and anguish of heart, I wrote unto you with many tears, not that you should be grieved, but that ye may know the love which I have more abundantly unto you: This is a pastoral Care, worthy our Apostle; this ardency of love and affection, is most incomparable: how does St. Paul, with an infinite tenderness insinuate to his dear Corinthians, the reasons why he was so extremely troubled for their sakes, was not in the least to make them sorrowful, and to draw tears from their eyes; but only to discover his most tender love and compassion for them, not willing in the least that any should perish, but that all should repent and be saved.  
Prov. 31. 1. What, my son? and what, the son of my womb? and what, O son of my desires? Asif his mother Bathsheba was at a mighty loss, what sort of instructions to give to her son Solomon, or what precepts are most proper and convenient for him; and the question implies the care, the solicitousness, and the fondness of a tender▪ mother.  
John 21. 15. Our blessed Saviour, with a mighty passion, seems to ask St. Peter no less than three times, Simon Peter, lovest thou me? Insomuch that the Apostle himself was very much troubled, that his Saviour should so very often question his affection to him; and Peter was grieved, because he said also the third time, Lovest thou me?  
Isai. 49. 15. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Thus God himself puts a question concerning the most unnatural thing; for a mother to be unmindful of the Child of her womb; and yet tells, us, though this be extremely difficult, and the greatest violence to humane nature; yet such inhumanity is possible: yet nevertheless, God assures his People, that 'tis not possible for himself to be so unkind, or so unmindful of them.  

Something extremely kind I feign would say,  
But find my words can never force their way.   
Jer. 31. 20. Is Ephraim my dear son? is he a pleasant child? for since I speak against him, I do earnestly remember him still, therefore my bowels are troubled for him. And now, can you persuade yourself, that such most tender thoughts as these, can proceed from God, if he was a cruel Being? does such affectionate language declare, that God takes any delight in the misery of his creatures, or that he can in the least, be accessary to their impenitency, or to their eternal ruin and misery, when he discovers himself so affectionately kind and tender, that he languisheth, when we are in the least unhappy, or when any misfortune comes upon us?  

If my Ephraim but complains,  
I have sense of all his pains.   
Rivers of water run down my eyes, because men keep not thy Law: This is an excessive passion of grief; Can any sorrow be like to this kind of sorrow? Can there be a greater demonstration of his love to God, than to be so infinitely afflicted, to see some so very disrespectful, so disobedient to God's Commands? Greater love hath no man than this. Let others then take delight to blaspheme his Name; let others crucify their Saviour again, and once more put him to open shame, while the godly Man is more happily employed, and pours out his soul in weeping and lementations, and with the Prophet, cries out in the most passionate manner, Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the manifold sins and provocations of thy people Israel! Jerem. 9 1.  
Gal. 4. 19 My little children, of whom Itravail in birth again, until Christ be form in you: first, he salutes them with the kindest and most affectionate Appellation, My little children: Then, as if he suffered the greatest pains and anguish for them, not unequal to those of a woman in labour, Of whom I travail, until the Image of Christ, and his Righteousness, be form in your souls. And the metaphor is very proper; for the moral birth, to be regenerate, and to be born again; is no less difficult, no less painful and laborious, than the natural birth, or our fir●● formation in the very womb.      
FINIS.