SACRED ELOQUENCE: Or, the Art of RHETORIC, As it is laid down in Scripture. By the Right Reverend Father JOHN PRIDEAUX late Lord Bishop of WORCESTER. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3.16, 17. LONDON, Printed by W. Wilson, for George Sawbridge, and are to be sold at his Shop at the sign of the Bible on Ludgate-Hill, 1659. SACRED ELOQUENCE: OR, The Art of Rhetoric, as it is laid down in Scripture. CHAP. I. SACRED ELOQUENCE is a Logical kind of Rhetoric, to be used in Prayer, Preaching, or Conference; to the glory of God, and the convincing, instructing, and strengthening our brethren. The meditation of which gave David more understanding than all his teachers, Psal. Psal. 119.19. 119.19. proved a Hammer to Jeremy, that breaketh the rocks in pieces, Jer. 23.29. chap. 23.29. was St. Paul's Engine, for the pulling down of strong holds, and casting down imaginations, and every high thing that exalt●th itself against the knowledge of God, bringing into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 2 Cor. 10.4, 5. 5. At which, used by our Saviour, the people were astonished; For he taught them as one having authority, Matth 7.28. and not as the Scribes, Matth. 7.28. His perverse Countrymen of Nazareth bore him witness, and wondered at the gracious words that proceeded out of his mouth, Luk. 4.22. Luk. 4.22. And the feed Officers, sent to apprehend him, returned with this excuse, Never man spoke like this man, Joh. 7.46. Joh. 7.46. For it pricketh in the hearts of the hearers, Act. 2.37. Act. 2.37. The word of God is quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. Heb. 4.12. 4, 12. In this especially may be observed, 1. Tropes. 2. Figures. 3. Schemes. 4. Patheticks. * Darbenoth, stimuli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus boves punguniur: & Masmeroth, clavi qui retinent illud, cui infiguntur. Eccl. ●. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 2.37. 5. Characters. 6. Antisheses. * 1 Tim 6.20. Oppofits. Gal. 5.17 7. Parallels. * Allusions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cor-espondencies. CHAP. II. Of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vertere, To turn; A flourish of speech, whereby a word is turned or changed from his genuine signification into another. Cicero, de c'ar. Orat. calleth them, Verborum immutationes; in his Partitions, Verba modificata. It differeth from a Figure or Scheme, because the one doth alter the habit of or make a change in, the Words only; the other, in the Speech. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●utar●● in vit Homer. Dictionum vero immutatio, appellatur Trepa●● compositionis contrà, Schema. Both the species of Elocution. Tropes. TRopes carry with them, in Scripture, the phraseology of the sacred Tongues, far differing in weight and majesty from Ethnic Ashdodism. Most useful amongst these may be noted, 1 Hyperbole and Catachresis are by some modern Rhetoritians accounted affections of a Trope, rather than Tropes themselves; because there is no Trope, but may be set forth in too harsh and unequal a dress, which is a Catachresis; or be screwed up too high in hyperbolical expressions. Yet neither Tully, Quintilian, nor any of the Ancients observe this exactness, but number them amongst Tropes, as doth the Author. 1. Hyperbole. 2 Hyperbole and Catachresis are by some modern Rhetoritians accounted affections of a Trope, rather than Tropes themselves; because there is no Trope, but may be set forth in too harsh and unequal a dress, which is a Catachresis; or be screwed up too high in hyperbolical expressions. Yet neither Tully, Quintilian, nor any of the Ancients observe this exactness, but number them amongst Tropes, as doth the Author. 2. Catachresis. 3 Emphasis is rather a Figure than Trope, in precisnesse of speech; it belongeth not to the adorning of a word, but sentence, which, by this Figure, is so pronounced, or otherwise notified, that what lieth hid, and muffled under a cloud, doth manifestly appear. Emphasis est etiam inter figuras, cum ex aliquo dicto latens aliquid eruitur. But the Author taketh a Trope in the same latitude Quintilian doth, l. 9 c. 2. (Tropus est sermo à naturali & principali fignificatione ad aliam, ornandae oracionis gratiâ) and so Emphasis may be permitted to stand where it doth. 3. Emphasis. 4. Metonymia. 5. Ironia. 6. Metaphora. 7. Synecdoche. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Excedere, superare; An excess of truth, either by elevating it too high, or depressing it, as low. Superlatio, ac trajectio veritatis, minuendi augendive causâ, Cicer. de Orat. l. 3. So all amplifications and extenuations, beyond or below their just measure, may be termed Hyperbolical; although the words whereby they are expressed be not borrowed, but proper. Whence that of Virgil, Eclog. 9 Candidior cygnis, hederâ formosior albâ. that of Plaut. in Aulular. Pumex non aequè est aridus, atque hic senex, and such like, are taken by Rhetoritians to be hyperbolical expressions, though the words remain unaltered from their native habit and signification. This Beumler will not endure, and therefore hath excogitated a double Hyperbole, the one Logical, the other Rhetorical: the Logical, where, in proper words the thing is hyperbolically set forth; Rhetorical, where there are improper or borrowed terms used, for the amplifying or extenuating a thing. Hyperbole. Hyperbolical speeches are these, or the like, in the old Testament: Judah shall bind his foal unto the vine, and his asses-colt unto the choice vine, and wash his garments in wine, and his in the blood of the grape, Gen. 49.11. expressing the extraordinary plenty of wine that shall stream in his coast. So Exod. 3.17. A land flowing with milk and honey. The rivers, the floods, the brooks of honey and butter, Job. 20.17. hyperbolically speak an incredible abundance. With honey out of the rock should I have satisfied thee, Psal. 81.16. i.e. By means which could not be expected. In like manner the fierceness of the Horse is set forth, by swallowing the ground with his rage, and saying, Ha', ha', amongst the trumpets, Job 39.24, 25. The vastness of the Behemoth, by drinking up a river, and trusting that he can draw up Jordan into his mouth, Job 40.23. The hideousness of the Leviathan, whose eyes are like the eyelids of the morning, out of whose mouth go burning lamps, whose breath kindleth coals; that maketh the deep to boil like a pot, and the sea like a pot of ointment; by reason of whose plunging, the mighty through fear (purgant alvum, saith one) purify themselves, (so our Translation) Job 41.25. which set forth an unutterable terribleness, not to be reached in other Languages. So, the skipping of mountains like Rams, and of little Hills like Lambs. Psal. 114. would have us to conceive the shattering of the finest creatures at the Creator's presence. In the New Testament, The passing of a Camel through the eye of a needle, Mat. 9.24. The Stars falling to the earth, as a fig tree casteth her untimely figs: the departing of the heaven as a scroll rolled together, Revel. 6.13.14. The whole world cannot contain the books, wherein our Saviour's acts should be written, Joh. 21.25. may not literally be taken, but as sublime Hyperboles, expressing in the first, a matter of the greatest difficulty; in the second, a foretelling of stupendious confusion; in the last, the not registered acts of our Saviour, hardly, and not necessary to be recounted of. So sin is confessed in terms to be hyperbolically sinful, Rom. 3.7. Light affliction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an eminent hyperbolical manner, to work an eternal weight of glory, 2 Cor. 4.17. And St. Paul acknowledgeth, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before his conversion, he persecuted the Church, Gal. 1.13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abusio, so called, when for want of a fit name to express a thing by, we borrow that word which cometh nearest to hand; by which means it cometh to pass, that the word is abused, and the Trope is more harsh and unequal: as, — equum divina Palladis arte Aedificant— Catachresis. Catachresis, abused (as it were) or farfetched incongruous speeches, may be termed such, as, All the earth was of one lip, and one sort of words, Gen. 11.1. that is, of one Language, and spoke one Tongue. Let us smite him with the tongue, Jer. 18.18. Jer. 18.18. that is, Slander him. I will open the shoulder of Moab from his Cities, Ezech. Ezek. 25.9. 25.9. that is, Dismantle his Towns to make way for his enemies. I will turn to the people a pure lip, that they may call upon the name of the Lord, to serve him with one shoulder, Zeph. 3.9. Zeph 3.9. that is, with one consent. So, Daubing with untempered mortar, and sowing pillows under armholes, Ezech. 13. Ezek. 13. are unusual to express deceitful and flattering doctrine; much more that (as the Douai Bible gives it) in the Canticle of my Cousin, concerning his vineyard in Horn; the son of oil, Isai. 5.1. for, Isa. 5.1. Situated in a fertile or fruitful hill. Likewise, Psal. 119. My soul is always in my hand, Psal. 119. i. e. I am in eminent danger. The ploughers ploughed upon my back, and made long furrows, Psal. 129. Joh. 8.5. Psal. 129. grieviously afflicted me. To see death, Joh. 8.51. for, To die. To shake off the dust of the feet, Matth. 10.14. Matth. 10.14. for, Utterly to renounce or abandon. To pluck out the eye and cast it from us, Matth. 5.29. Matth. 5.29. to take away occasions; are elegancies in Scripture, which otherwise might seem catachrestical. So merit, and wages, or reward are urged, which import no more than a good work; and wages is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is paid in the evening, when the work is done. Also plenty of all things is expressed by 1. Butter of Kine; and 2. Milk of Sheep; and 3. Fat of Rams; and 4. Rams of the breed of Bashan; and 5 Goats, with 6. the fat of the kidneys of Wheat; and 7. the pure blood of the Grape for drink, Deut. 32.14. Deuter. 32.14. So, I might have received mine own with usury; that is, with increase, a catachrestical Synecdoche, Matth. 25.27. From one dead, sprang so many as the stars of heaven, Heb. 11.12. Heb. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and as the sand beside the lip of the sea innumerable, Heb. 11.12. A cloud of witnesses, Heb. 12.1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speciem praebere, repraesentare; because thereby is a representation made of some special thing that lieth hid in the words; which is made manifest, either by the pronountlation of them, or by the affixing of some demonstrative article to them; and this, when it is not so safe or meet to express our sense in words at length. Virgil. Non licuit thalami expertem sine crimine vitam, Degere, more ferae! Virum te praestes oportet. Emphasis. As Catachresticalls make an impression through their harshness and strangeness; so an Emphasis worketh through its vigour, which in reading is enlivened by the pronunciation. Hitherto are referred such epithets, wherein the Apostles are called the salt of the earth, Math. 5. wicked men, the men of God's hand, Psal. 17. Psal. 17. employed sometimes to chastise the godly. So, Man of sorrows, Isa. 53. Isa. 53. Son of perdition, of Belial, of thunder, of the morning, have especial emphases in them. As also, First born of death, king of terrors, bars of the pit, Job. 18.13, 14. Job 18.13. Ib. 17.16. Ib. 38.37. Ib. 17.16. Bottles of heaven, Ib. 38.37. With which may be ranged those high phrases and strains, Behold, I am against thee, O thou destroying mountain, (saith the Lord) which destroyest all the earth; and I will stretch out my hand upon thee, and roll thee down from the rocks, and I will make thee a mountain, Jer. 51.25. Jer. 51.25. I will make it a possession for the Bittern, and pools of water, and I will sweep it with the besom of destruction, Isa. 14.23. Isa. 14.23. His breath shall sift the Nations with the sieve of vanity, Ib. 30.28. Ibid 30.28. * Nominis pro nomine positio: A putting of one word for another. By this Trope, the inventor is put for the thing invented, the possessor for the thing possessed, the continent for the thing contained, and the efficient for the effect, etc. By Cicero termed Hypallage, immutatio & traductio, lib. 3. de Orat. Traductio & immutatio in ver●o. Metonymia. Amongst Metonymies, those wherein the cause and the effect, the subject and the adjunct, the antecedent and the consequent, are taken one for another, are most of note and use. And the Lord said unto Cain, Why art thou wroth, and why is thy countenance fallen? If thou dost well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door, Gen. 4.6, 7. [Sin] that is, the punishment for sin, the cause for the effect; or, as some, [Sin] that is, the sacrifice for sin, a repentant heart in thy power; and therefore hast no reason to lower at my dealing with thee. For the second, what more frequent in the Old and New Testament, then Sacramental metonymies? as, To kill the , Exod. 12.21. Kill the . 2 Chron. 30.18. Keep or celebrate the feast of the . 2 Chron. 30.1. Christ our is sacrificed for us, therefore let us keep the feast not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Cor. 5.7, 8. where, Passeover, the thing signified, is put for the commemorative and sacrifice, by which it was to be presented, Exod. 12.14.27. In which metonymical sense, the words of institution of the Lords Supper must be understood, Hec est corpus meum, Matth. 20.26. 1 Cor. 11.24. the Sign dignified with the name of the thing signified, for the assurance of the performance on the part of him who sealed the evidence; except we would make a prodigy of the blessed Supper, appointed to set at variance, not in unity to fix believers. For the exemplification of the third kind of Metonymies, upon the mutual change of antecedent and consequent, with the thing to be expressed. So, To know a woman, to go in unto her, to be with her. Hath Ammon thy brother been with thee? 2 Sam. 13.20. serve modestly to express what may be done, without otherwise speaking of it. So, Joseph is not, and Simeon is not, Gen. 42.36. Rachel weeping for her children, and would not be comforted, because they were not, Jer. 31.15. Matth. 2.18. by consequence speak their precedent death. * Simulatio, Because we speak one thing, and mean another. Cum aliud in pectore reclusum, aliud in lingua habemus, as in the Poet. Scilicet is superis labor est— It is likewise called by Tully, Inversio, a turning upside down of a thing, or contrary to the right form. A proper term to express this Trope where the contrary is meant to what is said Euge bone serve! curâsti probè. There are six species of it, 1. Chlevasmus, or Epicertomesis. 2. Charientismus, or Scomma 3. Astismus. 4 Diasyrmus. 5. Exutenismus. 6. Sarcasmus. Ironia. Ironies also find an admittance in both Testaments; for, He that dwelleth in heaven laugheth his enemies to scorn, the Lord shall have them in derision. Psal. 2. Elias mocked them [Baalites] and said, Cry aloud, for he is a god, either he is talking, or pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked. 1 King. 18.27. So that speech of Micajah to Ahab, Go up and prosper, for the Lord shall deliver it into the hands of the King, 2 King. 22. cannot stand with a true Prophet's integrity, if it be not passed with an Irony, as the King also took it, vers. 16. By the like proverb (which is the Scripture phrase) the King of Babylon is entitled Lucifer, son of the morning, which did weaken the Nations, Isa. 14.12. The Prince of Tyrus is also taunted, Behold, thou art wiser than Daniel, there is no secret that they can hid from thee. With thy wisdom and with thy understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures. By thy great wisdom and by thy traffic hast thou increased thy riches, and thy heart is lifted up because of thy riches, Ezek. 28.3, 4, 5. In the New Testament, that of our Saviour must needs be taken for an Irony, Full well ye reject the commandment of God, that ye may keep your own tradition. Fill ye up then the measure of your fathers, Matth. 23.32. And that, Sleep on now, and take your rest; behold, the hour is at hand, and the son of man is betrayed into the hands of sinners, Matth. 26.45. So that of the Apostle, Now ye are full, now ye are rich, ye have reigned as Kings without us; I would to God ye did reign, that we also might reign with you, 1 Cor. 4.8. More bitter and base were those Sarcasms of the soldiers to our Saviour, whom they had crowned with thorns, Hail King of the Jews, Matth. 27.29. Milder that of the Apostles, Ye suffer fools gladly, seeing ye yourselves are wise, 2 Cor. 11.29. And what is it wherein ye were inferior to other Churches, except it be that I myself was not burdensome unto you? forgive me this wrong, ib. 12.13. Some would have that to be ironically spoken, Rather give alms of such things as ye have, and behold all things are clean unto you, Luk. 11.4. which others with greater reason deny. * Translatio, when a word is transferred from one thing unto another, by reason of the likeness that is betwixt them. Nihil est in rerum natura, cujus non in alijs rebus possimus uti vocabulo & nomine. Vnde enim Simile, duci non potest? potest autem ex omnibus. Indidem verbum unum quod similitudinem continet, translatum lumen affert orationi. The Greek Rhetoricians under this notion did comprehend all the Tropes. Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id Rhetor. lib. 3. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Cicero ad Brutum. Though the variety of this Trope be very great, and field large; yet Quintilian endeavours to reduce it into four ranks. 1 When one animate is put for another, as Cato barked at Scipio. 2 Inanimate for another as— Classic immit●it habenas. 3 Inanimates for animates, as ferro an fato virtus Argiuûm occidit? 4 Animates for inanimates, as, — Sedet inscius (metus) alto. Metaphora. As Metonymies, so Metaphors in Scripture are eminent and numberless. What hast thou done? the voice of thy brother's blood cryeth unto me from the ground, Gen. 4.10. as an importunate Suitor crying for justice. We are come to Jesus the Mediator of the New Teastament, and to the blood of sprinkling, that speaketh better things, then that of Abel, Heb. 12.24. whose also, being dead, yet speaketh, Heb. 11.4. Speech is here translated from man to blood. (2) We have fathers, mothers, brothers, sisters, masters, servants, and such other relatives without stint, metaphorically taken. So God is said to be father of all. Hath the rain a father? or who hath begatten the drops of dew? Job 38.28. none but God, that created them. The child (Christ) is called the everlasting father, Isa. 9.6. The devil is a liar, and the father of it, Joh. 8.44. that is, the author, inventor, propagator. Jabal, and Jubal, the fathers of such as dwell in Tents, keep cattle, handle the harp or Organ, Gen. 4.20.21. Micah's masse-priest must be a father to the plundering Danites, Judg. 18.19. that is, an instructor. One Joab is the father of the valley Charashim, for they were craftsmen, 1 Chron. 4.14. Elisha cryeth after Elijah, My father, my father, the Chariot of Israel and the horsemen thereof, 1 King 2.12. a surer protector, than all their Martialists with their best forces. With the same, King Joash reverenceth Elisha, ib. 13, 14. And naaman's servants honour their Master, My Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? Ib. 5.13. Job stoops to acknowledge corruption to be his Father, and the worm to be his Mother and Sister in regard of his woeful plight, Job 17.14. And our Saviour's position is catholic, Whosoever shall do the will of God, the same is my Sister, and Brother, and Mother, Mar. 3.25. not by generation but acceptation. In an opposite sense is the inscription on Babylon's forehead, Mystery, Babylon the great, the Mother of harlots, and abominations of the earth, Revel. 17.5. In as far-fetched Metaphors we have The sons of the quiver, for arrows, Job 41.28. Lament. 3.13. Jonah's gored shall be the Son of a night, Jon. 4.10. The pascall-Lamb a male, the Son of the first year, Exod. 12.9. Corn the Son of the threshing floor, Isa. 21.20. the Owls daughters, Ib. 3.21. that is, Chicken. Villages belonging to Bethshean and other Cities are said to be their daughters, Jos. 17. Daughters of Jerusalem, Zion, or Babylon are the inhabitants which acknowledge those places for Mothers. In which sense, Jerusalem is said to be the Mother of us all, Gal. 4.26. To this Trope are referred Anthropopathies, wherein hands, and eyes, and ears, and other members, and humane affections are referred to God, and Spirits: which Anthropomorphites taking literally were condemned for Heretics. Of this kind are these passages, It repent the Lord that he had made man on the earth, and it grieved Him at the Heart, Gen. 6.6. His soul was grieved for the misery of Israel, Judg. 10.16. Let me alone that my wrath may wax hot against them, Exod. 32.10. The Lord repent of the evil that he thought to do unto his people, v. 14. and the like. In which expressions, for man's weak capacity, God is said to do such things out of passion, which from eternity he had determined: as men do out of weakness, when they change their minds. No change being in God, but in the things done: which fall out in men according to the mutability of their purposes, carried on by passion, Thou tellest my wander, put my tears in thy bottle. Are they not in thy book? Psal. 56.8. * Comprehensio, intellectio. Intellectio est cum, res tota parva de parte cognoscitur, aut de toto parva pars. Author ad Heren. Synecdoche. Of Synecdoches, are met with no less store, 1. In generals put for particulars, Preach the word to every Creature, Mar. 16.15. meaning, that is capable of it. The earnest expectation of the creature waiteth for the manifestation of the sons of God, Rom. 8.19. all sorts of men hoping to have their states bettered. Submit yourselves to every humane Creature for the Lords sake, 1 Pet. 2.13. that is, every man to whom you are subordinate, because God will have it so, 2. Specialties put for generals, as, The Sun shall not burn thee by day, nor the Moon by night, Psal. 1216. that is, nothing shall hurt thee. Edom, and Moab, and Ammon have confederated or covenanted to take unto themselves the houses of God in possession, Psal. 83. i.e. the progeny of such wicked persons. So souls are put for persons, All the souls that came into Egypt with Jacob were 70. that is all the persons, Gen. 46.27. His travel shall fall upon his own head, and his wickedness upon his own pate, Ps. 7.16. his person shall endure the brunt of it. Is not the hand of Joab in all this? 2 King. 14.19. Joabs' advice and counsel. 3. A synecdoche is frequently observed in putting a set number for an indefinite, and reciprocally. If we would contend with God we cannot answer one for a Thousand, 1 Sam. 18.8. that is, a great multitude: by which trope, 7 is often put for many, or an unlimited number. The women said to Naomi concerning Obed, He shall be unto thee a restorer of life, and a nourisher of thine old age. For thy daughter in law which loveth thee; which is better to thee then 7 Sons, hath born him, Ruth 4.15. So an evil spirit cast out, when he returns, is said to take with him 7 other spirits, which makes the re-possession of him that was freed worse, than when he was first possessed, Matth. 12.45. It is a good caution put in by a father, Augustinus de Doctr. Christia. Lib. 3. c. 5. & 10. & 11. that To urge a trope according to the letter, and that which is literally taken to wrest to a trope, in some sort verifieth that of the Apostle, The letter killeth, but the spirit giveth life, 2 Cor. 3.6. Such a mistake the Disciples were guilty of, who understood the leaven of the Pharisees, and Sadduces, which their Master warned them to take heed of, to be literally meant of bread, which should have been understood metaphorically of their leaven of doctrine, Matth. 16.12. And the false witnesses alleged against Christ the destroying of the material Temple, which was spoken of him by a Trope concerning the Temple of his Body, Jo. 2.21. These tropes twisted together in a speech continuate are as sparkling Diamonds in a Ring, by the Apostle termed an allegory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.24. Gal. 4.24. And may be conspicuously discerned in 1. Types. 2. Mysteries. 3. Apologues. 4. Parables. 5. Apothegms. 6. Reproofs. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exemplar, figura, a picture, or shadow of things to come, qui in veteri testamento praefiguravit aliquid in novo: fit tribus modis vel. 1. Natura: vel. 2. Hominum confilio: vel. 3. Dei. Types. Hagar and Sarah by the Apostle are urged as types of difference between the old and new Testament; as answerable to Sinai in bondage, and free Jerusalem, Gal. 4.25. Israel's reducing from Egypt, mentioned by the Prophet Hosea 11.1. is made a type by the evangelist of our Saviour's returning from thence, Matth. 2.15. The deliverance by the ark said to be a type of baptism, 1 Pet. 3.21. as likewise the lifting up of the brazen Serpent a type of Christ's lifting up on the Cross, Joh. 3 14. The passing of the Israelites through the red sea, mannah, the cloud, and the rock; set down as types of the Sacraments of the New Testament, 1 Cor. 10. So, to take such precepts literally, as, Thou shalt not seethe a kid in his mother's milk, Exod. 23.19. Thou shalt not plough with an ass and an ox together, Deut. 22.10. Thou shalt not muzzle the mouth of the ox that treadeth out the corn, Ib. 25.4. and not morally, for avoiding cruelty, parting stakes in worshipping, and defrauding the Minister of his due, the Apostle brandeth as gross; for, (saith he) Doth God take care for oxen? 1 Cor. 9.9. 1 Tim. 5.18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●u●d. An hidden secret in Religion, the knowledge of which is not attainable by any strength of flesh and blood, but by divine revelation. Mysteries. Mysteries, under aenigmaes or hidden speeches, contain matter either 1. Moral: 2. Sacramental: 3. Prophetical; for informing of manners, by way of doctrine; confirming of promises, or points of belief; or forewarning of things to come, for the good of God's people, and terror of their opposites. For instances in either: Without controversy great is the mystery of godliness. God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received into glory, 1 Tim. 3.16. To you it is given to know the mysteries of the Kingdom of God, but to them that are without, all things are done in parables, Mar. 4.11. Of these mysteries, the Apostles and their successors are the dispensers: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God, 1 Cor. 4.1. Which mystery was kept secret since the world began, but now is made manifest by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom. 16.25, 26. This is called, The wisdom of God in a mystery, not revealed to the princes of this world, 1 Cor. 2.7. Which is uttered by the Apostle, not in words which man's wisdom teacheth, but which the holy Ghost teacheth, comparing spiritual things with spiritual. 2. Doctrinal mysteries are seconded by Sacramental, as the mystery of Redemption, and regeneration by Baptism, and the Lords Supper. Christ's spiritual marriage with his Church, (so gloriously set out by David, Psal. 45. and Solomon, through the whole book of Canticles) is termed a great mystery, somewhat opened by the entire love that should be between man and wife, Ephes. 5.32. 3. All Prophecies, not understood or fulfilled, remain as mysteries; so are styled the seven Stars and golden Candlesticks, Rev. 1.20. Concerning the calling of the Jews, to be expected in latter times: I would not, brethren, that ye should be ignorant (saith the Apostle) of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel until the fullness of the Gentiles come in, and so all Israel shall be saved, Rom. 11.25. He, that no man understands under unknown tongues, or Tropes, may speak mysteries: I will tell thee the mystery of the woman (saith the Angel) and the beast that carrieth her, which hath the seven heads and ten horns, Rev. 17. And so the same Angel must tell us of the number of the beast, though it be the number of a man, and set down to be 666. Rev. 13.18. And the 1000 years of the Saints reign upon earth, whilst Satan is chained in prison, Rev. 20. Of the overthrow of Gog and Magog in the Battle of Armageddon, and the like, before we shall decipher such mysteries. So the Ark, Urim and Thummim; so Isaiah's cup of the Lords fury, and dregs of the cup of trembling, cap. 51.17. Jeremiah's cup of consolation for the death of father or mother, cap. 16.17. Ezekiel's cup of astonishment and desolation, cap. 23.33. our Saviour's cup, which he prayed, conditionally, might pass from him, Mar. 14.36. the cup the Apostles were to drink of, Matth. 20.23. the devil's cup, 1 Cor. 10.31. the golden cup of the great whore, full of abominations, and filthiness of her fornications, Rev. 17.4. are full of mystical Tropes, without the knowledge of which, they cannot be understood. As neither the mystical books of Job's logical discourses, David's rhetorical Psalms, Solomon's moral Institutions, and Canticall Pastorals, can any way be opened without the same key, as Sampson's Riddle, Judg. 14.12. the hand-writing against Belshazzar, Dan. 5.25. our Saviour's, Wheresoever the carcase is, thither will the eagle's resort, Matth. 24.28. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apthon: A feigned speech, under which the truth is represented, as in a picture. Aliud aperte dicit, aliud ex eo innuit ac profitetur; ergo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonnulli appellare ausi sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sermons à sermone, unum ab alio conclusum: Martinius: There are three kinds, Rational, Moral, and Mixt. Rational, wherein something is feigned to be done by man. Moral, which doth imitate the manners of those things that are void of reason, as Brutes, Trees, etc. Mixed, that doth consist of both; all designed to instruct man, and inform his manners. Apologues. Apologues are here understood, not such as are to be rejected, as old wives, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1 Tim. 4.7. Jewish, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Sophistical, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 2 Pet. 1.16. but such as are taken from irrational creatures, wherein one thing is said, but another meant; in which kind is that of the Trees, where the base Bramble usurps regal authority, which the Olive, Figtree, and Vine refused, Judg. 9.7. That of the poor man's one little ewe lamb, which touched David to the quick, for his tyrannical dealing with honest Uriah, 2 Sam. 12. That of Jehoash to Amaziah of the Thistle, which would match his son to the Cedar of Lebanon's daughter, wherein he handsomely girdeth at his overweening presumption, 2 King. 14.9. All which are a concatenation of divers Tropes, which from unreasonable creatures teach men to be reasonable: Which kind of teaching some have not unfitly called Zoopaedia. An Onomapaedia from Scripture-names might in like sort be framed; as from Adam, earthy; Cain, possession; Abel, vanity, may be congruously gathered, that all earthly possession is vanity. From Mishma, Dumah, and Massah, the names of the family of Ishmael, Gen. 25.4; the Hebrews gather by their Grammatical derivation, that in destructive times, many things are to be heard, not spoken of, but born with, when no other remedy may be hoped for. From Diblaim the mother, Fagius in Gen. Gomer the daughter; from Jezreel, Loruchamah, and Loammi the children, the corrupt condition of the Church of Israel was represented to Hosea. Whence may be inferred, that luxury and surquedry in a State, breeds a consumption and overthrow, which begets dispersion and desolation, whereby the people become out of mercy, and not to be accounted any people at all, as the etymon of the words gives it. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suid. Comparatio, collatio, quâ res diversae ostenduntur in aliquo esse similes. Amongst the Hebrews they were in so high esteem, that any choice and rare sentence they dignified with this title; and those things that were so, they covered with this veil, thereby not casting their pearls before swine, to be trampled by them, and exposed to contempt: Herein imitated by the Egyptians in their Hieroglyphics. Parables. Parables are differenced by some from Apologues, or fables, because that they descend not to irrational actors, as of brutes, or bushes, but are bounded within the scene of rational representations. In which kind in the old Testament, some make the whole Book of Job to be a pattern of a conference, grounded upon the true history of a man unexpectedly ruined, and mistaken by his friends that came to visit and comfort him. Solomon's Proverbs to be a Symposium spirituale, wherein Wisdom's invitation and cheer is set out after an heavenly manner, where are Viands, 1. ethical. 2. Political, 3. Economical. 4. Aulicall. 5. Conjugal. 6. Experimental. 7. Celestial. The Canticles are acknowledged by all to be an Eclogue betwixt our Saviour and his Spouse the Church, beyond imagination of Poets, and expressions of human affections. Of the same kind these pieces of Apocrypha, Tobit, Judith, Story of Susanna, Bel and the Dragon, are by divers taken, which find more pith in the Morality, than ground for the History. 2. In the New Testament, much of our Saviour's Doctrine is proposed in parables, whereof seven we have in one Chapter, Matth. 13. In all, some have reckoned—. Amongst which, in the parable 1. of the sour, is set forth the divers events of the same word preached, by reason of the divers dispositions of the auditors: of which, Some have ears to hear, some none: 2. In that of the prodigal Son returning to his forsaken Father, Luk. 15. the cheerful entertainment of a sinner that unfeignedly repenteth: 3. In that of the freed debtor by God, Matth. 18.20. so tyrannically imprisoning his brother, and the heavy doom that befell him upon it; the necessity that we should forgive, if we look to be forgiven: 4. In that of the labourers in the vineyard; and wages paid them; that God endureth not Idlers, and rewards not as men expect, but of pleasure, yet still beyond expectation: 5. The case of him that was for building of Barnes, instead of thankfulness to God that gave corn to fill them, Luke. 12.16. and of Dives and Lazarus; Luk. 16. for worldlings not to surfeit so here, that they suffer for it hereafter; and for the pious poor, left here to the dogs, to find favour with the Angels: 6. In the passages parabolically set forth between the Priest, the Levite, Luk. 10.30. the pitiful Samaritan, and the wounded Traveller apparently may be observed, that those who are most obliged commonly most neglect their duty; and help often cometh from whom, and when, it might be least expected: 7. Our Saviour spoke this parable unto certain which trusted in themselves, that they were righteous, and despised others, Luke. 18.9, 10. Two men went up into the Temple to pray, the one a Pharisee, the other a Publican; their prayers and postures we have, but the event shows, not the vaunting gifted man, that pressed so high with his perfections; but the poor penitent, that stood a far off, not daring to lift up his eyes to Heaven, that smote his breast crying, GOD be merciful to me a sinner, came last, but sped best. * Sententia brevis & acuta, quae multa paucis comprehendit. Apothegms. Apothegms are speeches of pregnant instruction, smart reproof, or profound consequence; expressed in compendious proposals, resolus, or replies. As, when Benbadad sends to Ahab, The Gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls, for all the people that follow me. The King of Israel inferred, and said, Tell him, Let not him that girdeth-on his harness boast himself, as he that putteth it off, 1 King. 20.10, 11. for things may fall out unexpectedly, and events cross hopes and presumptions. So of the wise Woman of Abel's proposal to Joab, that furiously stormed the City before any Summons given, they plainly spoke in the beginning (it was noised first amongst us of the Town, when we first admitted Sheba, and heard of thy pursuit) Surely, they will ask of Abel, and so make an end (they will not strike before they speak, or batter or throw down the walls, before they understand whether we are Royalists, or Rebels, that will justify Sheba's action) I am one of those that am peaceable, and faithful in Israel, thou seekest to destroy a City, and a mother in Israel, why wilt thou swallow up the inheritance of the Lord? a discreet and quiet conference would take up the matter. This put Joab upon a sight of his oversight, and an Epizeuxical acknowledgement, Far be it, far be it from me, that I should swallow up, or destroy: 2 Sam. 20.18, 19, 20. So, our Saviour's answer to the combined Pharisees, and Herodians concerning tribute due to Caesar, left them all to marvel, but not a word to reply, Matth. 22.22. To Amaziahs' message, (a kind of challenge) Come and let us look one another in the face, Jehoash's answer was pricking and pertinent, The Son of The thistle was no fit match for the Cedar's daughter, 2 Kings. 14.18. Our Saviour's Replies are here more than apothegmaticall: 1. To that of his mother, Son why hast thou dealt with us thus? Luk. 21.49. Witted ye not that I must be about my Father's business: 2. To her motion, They have no Wine. Joh. 2.3, 4. Woman? what have I to do with thee? mine hour is not yet come: 3. To them that told him, that his Mother and his Brethren waited for him (whom by Nature he was bound to respect); he stretched forth his hands towards his Disciples, Matth. 12.48. and said, Behold my Mother, and my Brethren: for, whosoever shall do the will of my Father which is in Heaven, the same is my Sister, and Brother, and Mother (in my esteem). My Mother and my Brethren are those that hear the Word of God, Luk. 8.20. and do it: 4. To that of the Pharisee, why do thy Disciples transgress the tradition of the Elders, Mar. 7.15. in not washing their hands before meat? His satisfaction was, Not external ingredients, but internal, defile a man: 5. To that, Why eateth you Master with publicans and sinners? Matth. 9.11. Those that be whole need not the physician, but those that are sick. Go and learn what that meaneth, I will have Mercy, and not Sacrifice: Mar. 2.18. 6. To that, why his Disciples fasted not as well as those of John, and of the Pharisees? It was not seasonable while the bridegroom was with them; and no more advantageous then to put a new patch upon an old garment, and new Wine into old vessels, which will mar all, rather than make good: Things must be so ordered that they may do good, and Disciples instructed that they may be edified: 7. To that, Mat. 2.27, 28. Why do thy Disciples pluck the ears of Corn upon the Sabbath day? which is unlawful. They may do it, in case of necessity; as David are the shewbread when he was hungry: And, the Sabbath was made for man, not man for the Sabbath. Therefore the Son of Man is Lord of the Sabbath. Likewise him that intruded to be his follower, he discharged with, Luk. 9.58. Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head. Thou wilt miss of thy aim, if thou think to make a worldly fortune by following me. Him that put off his call, Let me first go and bury my Father, he lessoneth, Let the dead bury the dead, but go thou and preach the Kingdom of God. So him that would compliment with his friends, before he would serve his Master, he teacheth better manners, No man having put his hand to the plough, and looking back, is fit for the Kingdom of God. Reproofs, Complaints, and Execrations, mixed, or severed. As in a building there must be a sure foundation, strong walls, and a good roof, otherwise it will soon totter, according to that of our Saviour, Matth. 7.27. So in spiritual building, Scripture must be the groundwork, Liturgy the walls, and Discipline the roof; otherwise it will never hold out against wound and storms. But Pharach's dream is verified in us, The lean kine so devour the fat, that they leave no bones behind them, Gen. 41. And the famine of Samaria increaseth upon us, where an ass' head is prized at eighty pieces of silver; and the fourth part of a cab of dove's dung, for five: 2 King. 6. Gehazi will cheat both Naaman, and his Master, though the Leprosy attend it, 2 King. 5. And Korah with his complices oppose Moses and Aaron, though the earth herself doth gape to swallow them for it, and their families. Instead of acknowledging of our rebellions, we cry out with them in the prophet, we have no King because we fear not the Lord, What should a King do to us? false swearing, and a covenant will batter fit our plots, Hos. 10. We will not have this man shall reign over us, this is the heir come let us kill him, and the inheritance shall be ours, Matth. 21. Luke. 20. But shall the sword devour for ever? will not this bring forth bitterness in the end? 2 Sam. 2.26. In the mean while Jonah, sentt to Niniveh, flies to Tarshish; and we, when our Master is going to suffer, are questioning, Who should be chiefest. How can we censure Esau for parting with his birthright at so low a rate? He wept when it was done; but we do worse, and boast of our bargains. O Judas, how doth our perfidiousness justify thy highest treachery? Thou soldest thy Master, yet in a desperate kind of repentance restored'st the money: but we hold it a disparagement to be over-seen in any thing, and will venture rather Hell and the Gallows to be thought grand Politicians, then to part with that we have once gotten. It was a poor content the rich man had of his full barns, that must the same night lose his Soul, Luk. 12.16. And Dives feasting was not worth the reckoning, that afforded him not a drop of water for a Grace-cup, Luk. 16. The Spirit of the Pythonisse could preach true Doctrine, These men are the servants of the high God, Acts. 16. but to bring about a plot, to drive the Apostles out of Town, by the infatuated Aldermen that heeded not God, but their gain. Rebobohams' brazen shields make a show as those of Gold placed in the Temple, by his wiser father; but, put to the touch, the case is altered. The Holy Ghost may be so invocated, that instead of a Dove, an Owl may make appearance. So, many men talk of gifts, that are but shifts; and vaunt of taking pains, who from our Saviour, in the latter day, shall have small thanks for their labour, Matth. 7.22. These Rabshakehs will tell us of lands, of corn, and wine, and olives, and honey, that they will transplant us unto, 2 Kings. 18.32. but it will prove better to advise with some trusty Isaiahs, then to presume too far upon the Gentleman's word. The Woman that upbraided the Shoemaker for want of a to fit her foot, was found to have a foot not to be fitted without a misshapen made on purpose. It is dangerous to break such hedges, where a Serpent is like to by't us by the fingers, Eccles. 10.8. and to pour in new wine into old vessels that will surely break them. Of the three Teaching Figtrees in the Gospel, the first telleth us, that leaves without fruit draw on a curse, Matth. 21. The second, that where dressing helps not, it must not any longer stand to burden the ground, Luke. 13. The third, that a day of reckoning is growing upon us, Matth. 24. It was too late to gather Mannah, when the Sun had risen and melted it: and in vain to cry, Lord, Lord, with the foolish virgins, when the doors are shut, Matth. 25. Thirst is a sign in Physic, that the purgation taken hath well wrought, as it should: My soul hath a thirst for God, yea even for the living God, when shall I come and appear before the presence of my God? Psal. 42.2. My meat, is to do the will of him that sent me, and to finish his work, John. 4.34. And, Blessed are they that hunger and thirst after righteousness: for they shall be filled, Matthew. 5, 6. 1. The Generation of vipers: 2. Sons of Belial: 3. Baal Kemarims: 4. tongue-men: 5. belly-gods: 6. cursed liars, and slanderers: 7. filthy dreamers, that blaspheme dignities, may have their portion here, but shall have their potion hereafter, fire and brimstone, storm and tempest; this shall be prepared for them, Psalm. 11. The Spider weaves a subtle web, and watcheth in it diligently to entangle flies, which he may devour: but when the besom of destruction cometh, behold his travail shall come upon his own head, and his wickedness on his own pate, Psalm. 7.17. Musicians usually tune their Instruments before they play in consort; and the foot should be looked unto, before we enter into the house of God; except we intent to offer the fool's Sacrifice, Eccles. 5.1. The water of Siloah, that runneth softly, will prove better in the end, than the Son of Remaliah's overflowing torrents. Every plant that the heavenly Father hath not planted, shall be rooted out, Matthew. 15.13. CHAP. III. Of Figures. AS tropical Speeches consist of choice and graceful Words: So * Called by Cicero, Orationis habitus from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because speech is clothed and adorned therewith: termed Figura, because it giveth a new shape, or face to the word, or sentence, that is embellished, and set forth with those flowers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Figura aneem est, oratio immutata ab co, quod in usu in consuetudine positum est, constans fictione quâdam, ornatûs aut utilitatis causa. Tully in Bruto divides them in verberum & sententiarum lumina, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Figures arise from the fit placing, disposition, or repetition of words in Sentences, which otherwise would be represented, as homely, or (as may be said) disfigured. In this range, are these of especial Note, and Use; to which the rest may be reduced. 1. Epizeuxis. 2. Anaphora. 3. Epistrophe. 4. Epanalepsis. 5. Epanadoes. 6. Paronomasia. 7. Polyptôton. * Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jungere, because the same word is adjoined, or presently repeated, therefore termed by Quintilian, lib. 9 chap. 3. Geminatio. There are three ends of it, put down by him there: 1. for amplification, as occidi, occidi; non Sp. Metium, Wherein the first serves to show, or demonstrate, the other to affirm: 2. for commiseration, Ah Coridon, Coridon: 3. for elevation, being joined with an Irony. Epizeuxis. By an Epizeuxis the same word is geminated in the same sentence; in an elegant, earnest manner. My heart is fixed, O GOD, my heart is fixed, I will sing and give praise. Awake up my glory, awake up my lute and harp, I myself will awake right early, Psalm. 57.7. O God to whom vengeance belongeth, thou God to whom vengeance belongeth, show thyself, Psal. 94.1. How long shall the wicked? How long shall the wicked triumph? How long shall they utter, and speak hard things, and make such proud boasting? Ib. For these things I weep, mine eye, mine eye, runneth down with water: because the comforter, that should relieve my Soul, is far from me, my Children are desolate, because the Enemy prevailed, Lament. 1.16. So, O earth, earth, earth, hear the word of the Lord, Jeremiah. 22.29. A sword, a sword, is sharpened and also furbished: it is sharpened to make a sore slaughter, it is furbished that it may glitter, should we then make mirth? It contemneth the rod of my Son, as every tree, Ezek. 21.9, 10. I will overturn, overturn, overturn it, and it shall be no more until he come, whose right it is, and I will give it him, Ezek. 21.27. In the same strain are these of our Saviour; Martha, Martha, thou art careful and troubled about many things, but one thing is necessary, Luk. 10.41, 42. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy Children together, as a Hen gathereth her Chickens under her wings, but ye would not, Matth. 23, 37. Luk. 13.34. Multitudes, multitudes in the valley of decision, for the day of the Lord is near in the valley of decision, Joel. 3.14. Sometime, a Parenthesis is interposed, as They seemed to be somewhat (whatsoever they were, it maketh no matter to me, God accepteth no man's person) for they who seemed to be somewhat in conference added nothing to me, Gal. 2.6. To this Epizeuxis, may be referred * Reduplicatie, called by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verbi ejusdem repetitio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicere; quia idem sonus iteratur. Anadiplosis, which is when the same word, that ends one sentence, gins the other: and Climax, a climbing by a repetition of the words before, to make as it were a foot-step to ascend higher, as both words give it. I was glad when they said unto me, We will go into the house of the Lord; our feet shall stand within thy gates O Jerusalem. Jerusalem is built as a City that is at unity in itself, Ps. 122.1.2. I will laugh at your calamity, and I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you, Pro. 1.26.27. And it shall come to pass when they shall say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the Lord, Such as are for Death, to death; and such as are for the Sword, to the sword; and such as are for Famine, to the famine; and such as are for Captivity, to the captivity, Jer. 15.2. So, Zach. 11.9. That which Dyeth, let it die, and that that is Cut off, let it be cut off, and let the rest cut every one the flesh of another. Of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scala, gradus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because in this figure we do proceed as it were by certain steps, or rounds in a ladder: whence it is named Gradatio; repetit quae dictasunt, & priusquam ad aliud descendat, in prioribus resistit. Quintil. L. 9 c. 3. Climax, these notable concatenations we have in the New Testament, Whosoever shall call upon the name of the Lord shall be saved: How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they Preach, except they be sent? Rom. 10.13, 14, 15. Whom he did foreknow, he also did praedestinate to be conformed to the image of his Son, that he might be the first born among many brethren. Moreover whom he did praedestinate, them he also called; whom he called, them he also justified, and whom he justified, he also glorified, Rom. 8.29. We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us, Rom. 5.3.4, 5. Giving all diligence, add to your faith virtue, and to virtue Knowledge, and to knowledge Temperance, and to temperance Patience, and to patience Godliness, and to godliness Brotherly kindness, and to brotherly kindness Charity, 2 Pet. 1.5, 6, 7. In which kind is that saying, Learn to know, know to do, do to die, die to live, live to laud. So as by Higgaions, Selahs, hosannah's, we may attain at length to celestial Halleluichs. * By Plutarch called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by him taken notice of to be very powerful to work upon the affections as well as to delight the care; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare videtur esse adhibenda & ad exornandam, & augendam orationem. Auth. ad Heren. Anaphora. In Anaphora the same word is reassumed to begin divers sentences. So blessings, and curse, are Anaphorically propounded. If ye walk in my statutes, and keep my Commandments, and do them, I will give you rain in due season,— I will give peace in the land,— I will have respect unto you,— I will set my Tabernacle amongst you.— But, if ye will not hearken unto me, but walk contrary to me, then will I walk also contrary to you, in fury; and I, even I, will hastise you 7 times for your sins, Leu. 26.3.27, 28. In like manner, Deut. 28. Blessed, blessed, blessed,— and, Cursed, cursed, cursed,— are re-assumed by Anaphora, as the 8 Beatitudes, and so many Woes are pronounced and denounced to the Happy, and Hypocrites, Mat. 5. & ch. 23. In the same figure, Charity is displayed; Charity suffereth long, and is kind; Charity envieth not, Charity vaunteth not herself, 1 Cor. 13.4. The abominations of the bloody City of Jerusalem, in which the Princes of Israel were in their power to shed blood, are heavily taxed. In thee have they set light by Father and Mother; in the midst of thee, have they dealt by oppressions, with the stranger; in thee have they vexed the fatherless and the widow. Thou hast despised my holy things, and profaned my Sabbaths; in thee are men, that carry tales to shed blood; in thee they that eat upon the mountains; in the midst of thee, they commit lewdness; in thee, have they discovered their father's nakedness; in thee, have they humbled her that was set a part for pollution, and one hath committed abomination with his neighbour's wife, and another hath lewdly defiled his daughter in law, and another in thee hath humbled his Sister, his Father's daughter; in thee have they taken gifts to shed blood; thou hast taken usury, and increase, and thou hast greedily gained of thy neighbour by extortion, and hast forgotten me, saith the Lord God, Ezek. 22.7. The devastations of Jerusalem are lamented by the Prophet, Mine eyes fail with tears, My bowels are troubled, My liver is poured upon the earth for the destruction of the daughter of my people? What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee? that I may comfort thee, O virgin daughter of Zion, for thy breach is great like the Sea, who can heal thee? Lament. 2.11.13. Howsoever God's people may be worried, and vilified as trampled dross, yet God professeth, He will make them his battle-axe, and weapons of War: Jer. 51.20, 21, 22. For with thee (saith he) will I break in pieces the Nations, and with thee will I destroy Kingdoms, and with thee will I break in pieces the horse, and his rider, and with thee will I break in pieces the Chariot, and his rider; with thee also will I break in pieces man and woman, and with thee will I break in pieces old and young, and with thee will I break in pieces the young Man, and the Maid. I will also break in pieces with thee, the Shepherd and his flock, and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces Captains and Rulers, Jer. 51.20. What went ye out into the wilderness to see? three times assumed, Mat. 11.7. The 11th Chapter to the Hebrews is a continued Anaphora by resuming the word, By Faith. * Rutilius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cicero Conversio, quid ad postremum continenter revertimur. Auth. ad Heren. Epistrophe. That elegancy which Anaphora acquires by repeating the same words in the beginning, Epistrophe equals, by doing the like in the conclusion, which follow one the other: Ye house of Israel, put your trust in the Lord; He is their succour and defender. Ye house of Aaron, put your trust in the Lord; He is their succour and defender, Psal. 115. So, His mercy endureth for ever, Psal. 136. twenty and seven times repeated. To which Figure may be referred that of our Saviour, This is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seethe and believeth in him, may have everlasting life, and I will raise him up at the last day. No man can come to me, except the Father which hath sent me draw him, and I will raise him up at the last day, Joh. 6. Likewise that, If thy hand offend thee, cut it off; it is better for thee to enter into life maimed, then having two hands to go into hell, into the fire that never shall be quenched. And if thy foot offend thee, cut it off; for it is better for thee to enter in halt into life, then having two feet to be cast into hell, into the fire that never shall be quenched; where the worm dyeth not, and the fire is not quenched. And if thy eye offend thee, pluck it out; it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire, where the worm dyeth not, and the fire is not quenched, Mar. 9 So, of mystical Babylon's ruin it is said, The voice of harpers, and musicians, and pipers, and trumpeters, shall be heard no more at all in thee. And no craftsman of whatsoever craft shall be found any more at all in thee; and the sound of the millstone shall be heard no more at all in thee, and the light of a candle shall shine no more at all in thee, and the voice of the bridegroom shall be heard no more at all in thee, Rev. 18.22. Under Epistrophe may be compriled * Commoratio, quia in loco firmissimo, que tota causa continetur, monetur diutiùs, & eodem saepiùs reditur: nam & commoratio in una re permultùm movet. Cicer. de orat. Epimone est Tropus in theologiâ quando dictio repetitur ad majorem certitudinem, vel defiderii expressionem, ut, Amen, amen, dicovobis. Al●i●i. unt quod sit, quando dictio non tota repetitur sed principium & finis variatur, ut, Expectando expectavi. Vetus Vocabularius. Epimone, When a sentence, as it were the burden of a song, is often repeated; as that, Turn us again, thou God of hosts, show us the light of thy countenance and we shall be whole, thrice repeated Psal. 80. So, Why art thou so vexed, O my soul, and why art thou so disquieted within me? O put thy trust in God— Psal. 42.11. So that passage, O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men, Psal. 107. four times repeated. As that, For all that, his anger is not turned away, but his hand is stretched out still, Isa. 9 So that of our Saviour to his Disciples, He that loveth father or mother more than me is not worthy of me, thrice repeated, Matth. 10.37. And so,— receive a reward, Ib. 41. In the same strain is that, Charity beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13.7. From Anaphora and Epistrophe joined together, ariseth * Complicatio, because both the former Figures are folded and wrapped in this. Cum repetitio fit in principiis & clausulis. Symploce, as, O give thanks unto the Lord for he is gracious, because his mercy endureth for ever. Let Israel now confess that he is gracious, and that his mercy endureth for ever. Let the house of Aaron now confess, that his mercy endureth for ever. Yea, let all them that fear the Lord confess, that his mercy endureth for ever, Psal. 118.2, 3, 4. No man of us liveth to himself, and no man dyeth to himself; for whether we live, we live to the Lord, or whether we die, we die to the Lord: Whether we live therefore or die, we are the Lords, Rom. 14.7, 8. We know in part, we prophecy in part; but when that which is perfect is come, then that which is in part shall be done away. When I was a child I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things, 1 Cor. 13.9, 10.11. A stupendious Symploce is that, Ezek. 32. Ashur is there, and all her company: his graves are about him, all of them slain, fallen by the sword, whose graves are set in the side of the pit, and her company is round about her grave; all of them slain, fallen by the sword. There is Elam and her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised unto the nether parts of the earth, which caused their terror in the land of the living, yet have they born their shame with them that go down into the pit— So, There is Mesech, Tubal, Edom, the Princes of the north, and all the Sidonians, in the same posture. More punctual is that of Obadiah, Obad. 1.13. Thou shouldst not have entered into the gate of my people in the day of their calamity; nor laid hands on their substance in the day of their calamity. To this may be referred that strain of our Saviour, If ye love them that love you, what thanks have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thanks have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thanks have ye? for sinners also lend to sinners, and to receive as much again, Luk. 6. So, Luk. 17.34. Two— the one shall be taken and the other left; thrice repeated. * Resumptio, quando primis respondent ultima. Quintilian. Author ad Heren. vocat Conduplicationem, cùm ratione amplificationis, aut commiserationis cjusdem unius, aut plurium verborum fit iteratio. Epanalepsis. Epanalepsis ends with the same word it gins. For we are saved by hope; but hope that is seen is not hope, Rom. 8.24. Rejoice in the Lord, and again I say, Rejoice, Phil. 4.4. So Psalm the 8th beginneth with, O Lord our governor, how excellent is thy name in all the world? and ends with the same words. Likewise Psal. 103. hath this beginning, Praise the Lord, all my soul; and endeth in the same words, termed, The Orators round. As we said before, so say I now again, If any man preach any other gospel unto you than ye have received, let him be accursed. Inferred upon the saying before, Though we or an Angel from heaven preach any other gospel unto you than ye have received, let him be accursed, Gal. 1.8, 9 * Regressio, sen Reditio in viam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch: Quando duas res, & nomina proponens aliquis, sensu nondum finito, redit ad utrumque nominum, ut compleat sententiae defectum, ut,— Divellimur inde Iphitus & Pelias mecum; quorum Iphitus aevo Jam gravior— Epanadoes. Epanadoes resumes that which was spoken, and dismisseth it with an explication, ringing, as it were, the same Bells in changes: The ungodly have drawn out the sword, and bend the bow, to cast down the poor and needy, and to slay such as be of a right conversation. Their sword shall God throw through their own heart, and their bow shall be broken, Psal. 37.14, 15. Woe unto thee that spoilest, and wast not spoilt; and dealest treacherously, and they dealt not treacherously with thee. When thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee, Esay 33.1. When the holy Ghost cometh, he shall reprove the world of sin, of righteousness, and of judgement. Of sin, because they believe not on me; of righteousness, because I go to the Father, and ye see me no more: of judgement, because the prince of this world is judged, John 16.8, 9, 10, 11. The Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified; to the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men, 1 Cor. 1. * Agnominatio, allusio Vocis ad vocem, quae fit per literae adjection●m, detractiunem, tr●●spositionem, vel immutationemnt, Amantes sunt amentes. Raras' das mihi literas; charas tamen. Paronomasia. Paronomasia seasonably used, delights the hearers, helps the memory, and shows, in propinquity of words, the difference of things. Behold, I have taken upon me to speak unto the Lord, which am but apher and epher, dust and ashes, Gen. 18.27. As for the gods of the heathens, they be but idols; their Elohim are elilim, Psal. 96.5. Diis, noddies, their idols addle, idle in English expression. In the mountain [of the Church] the Lord of hosts shall make unto all people mishteh shemanim, a feast of fat things; mishteh shemarim, feasts of wine in the lees, Esa, 25.6. wherein shall be the compliment of marrow-dishes, and brisk pure wine, which shall satisfy the utmost spiritual appetite. So, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envy and murder; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fornication and wickedness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without understanding, covenant-breakers, Rom. 1.29.31. have a colour of Paronomasia, which will savour of pedantism to be too often used. In the eighth of Amos, vers. 1, 2. Kaits ushereth in Keets; plenty, destruction. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multum; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ca●o, quasi dicas, Casuum carietatem, cùm ejusdem nominis casus sapiùs commu●antur, Cicer. ad Brut. Variatur haec casihus & generibus i●●…, under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no●… Quint lib. 9 Con●… 〈◊〉 variorum casuum ●●…dem f●nte deductorum, ut O●●d Metamorph. lib. 5. Heu quantum scelus est in viscere viscera condi, Congestoque avidum pinguescere corpore corpus. Alteriusque animantem animantis vivere lethol Called by the Author ad Heren. Traductio, by others Me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polyptoton. Polyptoton inculcates vehemently, in divers cases and expressions, what we would have notice to be taken especially of. Jeshurun waxed fat and kicked. Thou art waxed fat, thou art thick, thou art covered with fatness. Then he forsook God which made him, and lightly esteemed the rock of his salvation, Deut. 32.15. Hath he smitten him as he smote those that smote him? or, is he slain according to the slaughter of them which are slain by him? Esa. 27.7. No, in measure. God will deal more favourably with his, than his enemies. When it shouteth forth he will debate with it, and stay his rough wind in the day of his east wind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 15.14. Blessed be God, the Father of our Lord Jesus Christ, the Father of mercies, and God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1.4. The sabbath was made for man, not man for the sabbath; therefore the Son of man is Lord also of the sabbath, Mar. 2.27, 28. For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. The combining of these Figures together with the former Tropes, carry with them a delightful and winning grace, especially in 1 petitions; 2 complaints; 3 quick reproofs or encitements. So, (1) that of the Apostle, O the depth of the riches both of the wisdom and knowledge of God I how unsearchable are his judgements, and his ways past finding out? For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first given to him, and it shall be recompensed to him again? For in him, and through him, and to him are all things, to whom be glory for ever. Rom. 11. My God, my God look upon me. Why hast thou forsaken me, and art so far from my health, and from the word of my complaint? Psal. 22.1. O God my heart is ready, my heart is ready; I will sing and give praise with the best member that I have, Psal. 18.1. (2.) A complaint studded with such sparkling gems, we have, Psal. 69. (3.) Quick speeches, called by the Preacher, goads and nails, fastened by the masters of the assemblies, Eccles. 12.11. come under this reckoning. As, Our Saviour turned water into wine to supply the new married's wants; but we turn wine into water out of luxurious wantonness. If St. Peter's successor were stinted to his founder's allowance, Silver and gold have I none; he would quickly be weary of the Chair, which hath so scant a cushion. Both sorts of those fanatics are to blame, as well those that will have no set prayers, as those that will have no prayers but set. God makes Protestants, but the Papists make god. Religion makes us, but they make religion; and this made-religion they maintain, that this maintained may maintain them. We should as well apply ourselves to Christ's merits, that so his merits might be rather a stay to our infirmities, than a stolen to our enormities. We must therefore couple faithfulness with faith, that we may do, as well as believe, and that because we do believe. We must take heed, that whilst we hunt after neat expressions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ib c. 7.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 5.6. we let not slip the thing that should be chief pressed and expressed. Divers aim to show, how much they can say on a Text, with no regard at all how little their auditors can bear away; as though they came into a Pulpit to open only their store, not to feed their flocks; and to beg applause of their Congregation, that they are ready Preachers, not to so lead them that they may be profitable hearers. Such sounding brass is not fit metal to make vessels for the Temple; and such tinkling cymbals, without solidity and charity, make fit music for a Maypole. These sycophanticall sermoning, angling for gain, more than souls; and applause, more than the proficiency of the hearers, the Apostle calls God to witness, was far from his manner of teaching, 1 Thess. 2.4, 5. CHAP. IU. * Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia affectus seu motus animi istas Sententiarum figuras praecipué sequuntur. Differt Sententiae figura à figura Dictionis, quòd illa sententias illuminet, in figuris autem dictionis aptè & jucundè inter se resonent: deinde quòd sententiarum conformationes mutatis verbis confistere possunt; Figurae autem dictionis non item, quia mutatis sedibus perit resonantia, quâ fit colour. Of Schemes. TO teach, to delight, and throughly to persuade, are the scopes of Oratory. After teaching-Tropes therefore, and delighting-Figures, convincing and persuading- Schemes may be well enquired after. These come under the titles of 1. Ecphonesis. 2. Epanorthosis. 3. Apostrophe. 4. Prosopopoea. 5. Aporia. 6. Anacoinosis. 7. Synchoresis. * Exclamatio, because in the pronountiation there is required a straining and elevation of the voice, the sign of which is either some Adverb or Interjection. Ecce quàm bonum & quàm jucundum habitare fratres in unum! Psal. 133. O prosundas divitias tum sapientiae, tum cognitionis Dei! quàm inscrutabilia sunt ejus judicia, & ejus viae impervestigabiles? Rom. 11.35. Ecphonesis. Ecphonesis, or exclamations, are raised upon so various occasions, that they can hardly be confined; most fall within compass of these limits: 1. Of Admiring, How is the faithful city become an harlot! It was full of judgement, righteousness lodged in it, but now murderers. Thy silver is become dross, Isa. 1.21. thy wine mixed with water. 2. Wishing; O that they (Gods people) were wise, that they understood this, that they would consider their latter end! Deut. 32.29. O that my people would have harkened unto me! If Israel had walked in my ways, I should have soon put down their enemies, and turned my hand against their adversaries. The haters of the Lord should have been found liars. Also with the finest wheat-flower, and with honey out of the stony-rock, should I have satisfied thee, Psal. 14.15, 16. O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence, as when the fire of melting burneth, Isa. 64. the fire that causeth the waters to boil, to make thy name known to thine adversaries. 3. Complaining: O Lord, what shall I say, when Israel turn their backs before their enemies? for the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth, and what wilt thou do unto thy great name? Josh. 7.8. O God, wherefore art thou absent from us so long? why is thy wrath so hot against the sheep of thy pasture? O think upon thy congregation whom thou hast purchased, and redeemed of old. Think upon the tribe of thine inheritance, and mount Zion wherein thou hast dwelled. Lift up thy feet, that thou mayst utterly destroy every enemy, which hath done evil in thy sanctuary, Psal. 74. O wretched man that I am! Rom. 7.24. who shall deliver me from this body of death? 4. Indignation. O generation of Vipers, who hath warned you to flee from the wrath to come? Matth. 3.7. O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? Matth. 17.17. O fools and slow of heart to believe all that the Prophets have spoken? Luk. 24.25. Ye stiffnecked and uncircumcised in hearts and ears; ye do always resist the holy Ghost; as your fathers did, so do ye, Act. 7.51. O full of subtlety and all mischief, thou child of the devil, Act. 13.10. thou enemy of all righteousness, will't you not cease to pervert the ways of the Lord? 5. Exsultation. Behold how good and joyful a thing it is for brethren to dwell together in unity! Psal. 133.1. What reward shall I give unto the Lord, Psal. 116.11. for all the benefits he hath done unto me? 6. Insultation. How art thou fallen from heaven, O Lucifer son of the morning! How art thou cast down to the ground, which didst weaken the nations! Isa. 14.12. O thou enemy! destruction's are come to a perpetual end, Psal. 9.6. even of the Cities which thou hast destroyed, their memorial is perished with them. 7. Commiseration. Ah Lord God wilt thou destroy all the residue of Israel in pouring out of thy fury upon Jerusalem? Ezek. 9.8. Behold O Lord, and consider to whom thou hast done this! shall the women eat their fruit, and children of a span long? shall the Priest and the Prophet be slain in the Sanctuary of the Lord! Lam. 2.20. To this Exclamation may be referred an * Rei narratae, vel probatae summa acclamatio. Quint. ut, Tantae molis erat Romanam condere gentem Ad ditur ad finem, fine exclamationis notâ. Epiphonema, or sententious closure, relating to premises of consequence: Thus they provoked him to anger with their own inventions, and the plague was great amongst them. Psal. 106.29. Thus were they stained with their own works, and went a whoring after their own inventions. ib. 38. Thus they turned the glory of God into the similitude of a calf that eateth hey. Ib. 20. Thus Joash the King remembered not the kindness which Jehojada his father had done unto him, but slew his son; and when he died, he said, The Lord look upon it, and require it, 2 Chron. 24.22. * Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Libertas loquendi. Parrhesia, an assumed freedom of speech, which is commonly ushered in, with an excusing preface. Men and brethren let me freely speak unto you of the patriarch David, that he is both dead, and buried, and his sepulchre with us this day, Act. 2.29. We cannot but speak the things which we have both seen, and heard. Ib. 4.20. the King knoweth of these things, before whom I speak, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] freely. For I am persuaded, that none of these things are hidden from him; for this thing was not done in a corner, Act. 26.26. * Correctio, quae tollit id quod dictum est; &, pro eo, id quod magis idoneum videtur, reponit. Author. ad Heren. Called by the Greeks likewise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epanorthosis. Epanorthosis doth in some sort qualify that, which hath, as we make it, slipped from us; or drowneth somewhat, which we would have understood, though not uttered. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget thee, Esa. 49.15. Father, save me from this hour; but for this cause came I into the world, Joh. 12.27. I laboured more abundantly than they all; yet not I, but the grace of God which was with me, 1 Cor. 15.10. I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel, which is not another. But there be some that trouble you, and would pervert the gospel of Christ, Gal. 1.6, 7. Attendant to this is * Reticentia, Cicer. Obticentia, Celsus. Called by others, Interruptio, because the thread of discourse is broken off. Virgil. Quos ego: sed motos praestat componere fluctus. Used 1. To express anger; Quem quidem ego si sensero: sed quid opus est verbis, Plaut. 2. Fear: Virgil. Neque vincere certo: Quanquam O: sed superent quibus ho, Neptune, dedisti. 3. An high passion of grief: Tu autem Jehova quousque! Psal. 6.4. Aposiopesis, when somewhat is left to be gathered, by a breaking off abruptly. Oh this people have sinned a great sin, and made them gods of gold: yet now if thou wilt forgive them their sin [It is too much for me to ask, but thy infinite mercy may afford it]: if not, blot me out, I pray thee, of the book which thou hast written, Exod. 32. To whom I swore in my wrath, [if they should enter into my rest] left to be understood, Let not me be trusted any more upon oath. If thou hadst known, even at least in this thy day the things which belong unto thy peace, (thou wouldst have taken better courses, or the like): but now they are hid from thine eyes, Luk. 19.42. * Aversio, sermo aversus; because the scene of speech is changed and directed to another. Apostrophe. Apostrophe, in a continuate speech, turns from the hearers, or matter present, and bespeaks a thing or person absent, or present, by the By. So David, in lamenting the death of Saul and Jonathan, let's fly an imprecation upon the place where they were slain: Ye mountains of Gilboa, let there be no dew, nor let there be rain upon you, nor fields of offerings; for there the shield of the Mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil, 2 Sam. 1.21. So, in declaring Israel's exodus from Egypt, he bespeaks the sea, and Jordan, with the mountains, and earth itself: What aileth thee, O thou sea, that thou fleddest! etc. Psal. 114.5. So Isaiah makes the heavens and earth his auditors; Hear, O heaven, and give ear, O earth, for the Lord hath spoken. I have nourished and brought up children, and they have rebelled against me, Isa. 1.2. Baldness is come upon Gaza, Askalon is cut off with the remnant of their valley; how long wilt thou cut thyself? O thou sword of the Lord, how long will it be ere thou be quiet? Put up thyself into thy scabbard; rest, and be still, Jer. 47.6. In the 24th Psalm; upon profession, that although The earth be the Lords, with all the fullness, and inhabitants of the world; yet because all have not that share in it as the Israelites, (God's favourites) Deut. 10.14, 15; the Prophet breaks out, by an high Apostrophe, to the Gates, for enlarging themselves, to entertain the Ark of God: Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Twice repeated; that the compellation of the senseless gates might make the deeper impression, for opening to Christ knocking at the door of our hearts. And this sort of Apostrophe to senssesse creatures, is often met with in other Authors. But two other besides, the one to God, the other to our own souls, are peculiar in a manner to Scripture-Rhetorick. Apostrophe to God, 1. by Petition. 2. Complaint. 3. Praises. 4. Thanksgiving. 5. Detestation of opposites. 6. Stirring up ourselves. 7. Inciting others, and inviting. Thus, upon a narration of God's wonderful conducting the Israelites out of Egypt, the Prophet raiseth a most pathetical Apostrophe. Look down from heaven, and behold from the habitation of thy holiness, and of thy glory. Where is thy zeal, and thy strength, the sounding of thy bowels and thy mercies, towards me are they restrained?— Doubtless, thou art our Father— O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? by leaving us to putrify in our own corruptions). O that thou wouldst rend the heavens— Behold, thou art wroth, for we have sinned? Isa. 63. Such are those of blessed King Charles, worthy of all imitation. Apostrophe to our own selves are termed Soliloquies, seldom found out of Scripture. So, The river of Kishon swept them away, that ancient river, the river of Kishon. O my soul, thou hast trodden down strength, Judg. 5.21. In such a Soliloquy, David cheereth up himself, Why art thou so vexed, O my soul, and why art thou so disquieted in me? O put thy trust in God, for I will yet thank him, which is the help of my countenance and my God, Psal. 42.14. So, Praise the Lord, O my soul, and all that is within me praise his holy name, Psal. 103. So, 104. Praise the Lord, O my soul. Thus he doth himself, and makes Apostrophe's to others to do the like; O come let us sing unto the Lord— Sing unto the Lord a new song— So, all former Hallelujahs are shut up with an Apostrophe to all, Let every thing that hath breath praise the Lord, Psal. 150. * Fictio personae, when the person is not there, but brought in upon the stage speaking as if he were present. So a thing that is mute ofttimes, is dressed up in a person, and words put in his mouth. In this, there ought to be a decorum observed, that ye dress not the servant like the master, but that there be a respect had to the thing personated, and accordingly to be clothed with words, Prov. 1.22. Prosopopoea. By a Prosopopoea, 1. Wisdom is filled with a speech; How long, ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. 2. A Harlot; I have peace-offerings with me this day, I have paid my vows. Therefore come I forth to meet thee diligently, to seek thy face; and I have found thee. I have decked my bed with cover of tapestry, with carved work, with fine linen of Egypt. I have perfumed my bed with myrrh, Prov. 7. aloes, and cinnamon. Come, let us take our fill of love until the morning, let us solace ourselves with love. For the good man is not at home, he is gone a long journey; he hath taken a bag of money with him, and will come at the day appointed. 3. Sacrilegious Church-robbers: Come let us root them out, that they be no more a people, and that the name of Israel may be no more in remembrance. Psal. 83.4. 4. Hypocritical Separatists, Isa. 65.5. that walk after their own thoughts. Stand by thyself, come not near to me; for I am holier than thou. 5. Rebels; For now they will say, We have no King, because we feared not the Lord, Hos. 10. what then should a King do to us? They have spoken words, swearing falsely in making a covenant. Thus judgement springeth up like hemlock in the furrows of the field. The inhabitants of Samaria shall fear, because of the calves of Beth aven. 6. Wretched Nabals: What shall I do? I have no room to bestow my fruits. This will I do, Luk. 12.17, 18, 19 I will pull down my barns and build greater, and there will I bestow my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years, Take thine ease, eat, and drink, and be merry. 7. Penitent Prodigals: How many hired servants of my fathers, have bread enough and to spare, and I perish with hunger? I will arise and go to my father and say to him, Father, I have sinned against heaven and against thee, and am no more worthy to be called thy son, make me as one of thy hired servants, Luk. 15.17, 18, 19 In like manner the Pharisee and Publican are fitted with prayers, Ib. 18.11, 12, 13. And the desperate, with a speech consonant to their remediless case: This was he whom we had sometimes in derision, and a proverb; We fool's accounted his life madness, and his end without honour. How is he numbered among the children of God, and his life among the Saints?— We wearied ourselves in the way of wickedness.— What hath pride profited us?— All these things are passed away like a shadow, Wisd. 5. Sometimes, in stead of personating one, divers are represented on the theatre, as, Who is this that comes from Edom, with his garments from Bozrah? that is glorious in his apparel, travelling in the greatness of his strength. I that speak in righteousness, mighty to save. Wherefore art thou red in thy apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the winepress alone, and of the people there was none with me. For I will tread them in my anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will slain all my raiment, Isa. 63.1, 2, 3. We have a little sister, and she hath no breasts; what shall we do for our sister in the day when she shall be spoken for? If she be a wall, we will build upon her a palace of silver; and if she be a door, we will enclose her with boards of cedar, Cant. 8.8. * Addubitatio, eùm ●●●●lamus quaerere, unde incipiendum, ubi desinendum, quid potissimùm dicendum omnino fit. Quint. l. 9 c. 2. Aporia. Aporia is, as it were, a casting about, and deliberating with ourselves in a doubtful business, what way to take. The Steward said within himself, What shall I do? for my Lord taketh away from me my Stewardship. I cannot dig, and to beg I am ashamed. Luk. 16.3. I am in a straight betwixt 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, Phil. 1.22, 23, 24. Such deliberations by an anthropopathy are ascribed to God himself O Ephraim what shall I do unto thee? for your goodness is as the morning cloud, and as the dew it goeth away, Hos. 6.4. So, Ib. 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 reward shall I give unto the Lord for all the benefits he hath done unto me? I will receive the cup of salvation, and call upon the name of the Lord. I will pay my vows now in the presence of all his people. Right dear in the sight of the Lord, is the death of his Saints, Psal. 116.11, 12. * A Dubitatione non procul abhorret Communicatio, cum aut ipsos adversarios consulimus, aut quando cum judicibus deliberamus. Quint. l. 9 c. 2. Anacoinosis. Anacoinosis debates the matter with others, and admits of scruples; but, so far, as we may plausibly decide them. And here a Prolepsis, the foreseeing and anticipating of doubts, is most natural. Will a man rob his God? Yet ye have rob me. But ye say, Wherein have we rob thee? In tithes and offerings. Ye are cursed with a curse; for ye have rob me, even the whole nation, Mal. 3.8, 9 Thou wilt say, The branches be broken off that I might be graffed in: Well, because of unbelief they were broken off, and thou standest by faith; be not highminded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee, Rom. 11.19, 20, 21. Thou wilt say 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? Shall the thing framed say to him that form it, Why hast thou made me thus? Rom. 9.19, 20. By this Scheme, any controversies of the Schools may be rhetorically handled, as, Thou wilt tell me, There is a purgatory, by which David passed through fire and water, to a place of refreshing, Psal. 38. But this must be meant of temporal affliction, which David in this life had passed. But, After this life there is a prison, whence redemption may be had upon payment of the uttermost farthing, Matth. 5. Allusions give not Conclusions; and the prison mentioned is no purging of the soul, but urging of a pious and timely agreement, to prevent further inconveniencies. But why were men baptised for the dead, if it did the dead no good? Baptised they were in their own blood, which they shed, rather than they would bewray their brethren. But 'tis known, the Fathers held Purgatory. But never as a tenant of religion, but a matter of discourse, with a forsitan verum est, as St. Austin. Decked with this Anacoinosis is Rabshekah's oration, What confidence is this wherein thou trustest? Thou sayest, I have counsel and strength— Egypt is but a bruised reed, which will pierce the hand of him that leans upon it— But if ye say, We will trust in the Lord our God; is it not he whose high places and whose altars Hezekiah hath taken away?— 2 King. 18.19. * Concessiò, cùm aliquid etiem iniquum videmur causae fiduciâ pati. Quint. l. 9 c. 2. Graces dicitur etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vnde ali● figuram hanc Confessunem vocârent. Synchoresis. Synchoresis grants as much, as the adversary can in reason desire; yet shows, that it makes nothing for him. Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the Law, and art confident that thou thyself art a guide of the blind, a light of them that are in darkensse, an instructor of the foolish, a teacher of babes, which hast the form of knowledge, and the truth in the law. Thou that teachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonourest thou God? Rom. 2. The Jews require a sign, and the Greeks seek after wisdom, but we preach Christ crucified, a stumbling block to the Jews, and to the Greeks foolishness; but unto them which are called, both Jews, and Greeks', Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God stronger than men, 1 Cor. 1. Am I a God at hand, saith the Lord, and not a God a far off? can any hid himself in secret places, that I shall not see him saith the Lord? Do not I fill heaven, and earth, saith the Lord? Jer. 23.23, 24. Upon which dissension, the auditory are usually desired to judge. And now inhabitants of Jerusalem, and men of Judah, judge, I pray, between me and my vineyard. What could I have done more to my vineyard than I have done unto it? Isa. 5.3, 4. I speak to wise men, judge you what I say; The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread, which we break, is it not the communion of the body of Christ? 1 Cor. 10.15, 16. Ye Hypocrites, ye can disern the face of the sky, and of the earth; but how is it that ye do not discern this time? yea, and why of yourselves judge ye not what is right? Luk. 12.56, 57 CHAP. V. * Passionem, seu affectam afferens; such things as move the mind to love, hatred, etc. Of Patheticks. IN this we have the height of Rhetoric, wherein James and John, the sons of Zebedee, appear as sons of thunder, Mar. 3.17. Peter stabs the hearts of his auditory to a trembling prostration, Men and brethren, what shall we do?, Act. 14.11, 12. Apollo's, the eloquent Alexandrian, mightily convinced the Jews in public, Act. 18. For an introduction to which, 1. The affections are to be considered, that are to be wrought upon. 2. The working upon them diversely, by Scripture- Patheticks. Affections to be wrought upon may be conveniently reduced to 1. Love. 2. Hatred. 3. Hope. 4. Fear. 5. Joy. 6. Sorrow. 7. Zeal. Motives to Love. Love respects God, our selus, our neighbours. David's love to God is expressed in divers places extatically, O how amiable arethy dwellings, thou Lord of hosts! My soul hath a desire and longing to enter into the courts of the Lord: my heart and my flesh rejoice in the Living God, Psal. 84. Happy Sparrows and Swallows which there may have a nest or house; to which, a passage through this vale of misery is a proceeding from strength to strength; where one day's entertainment is better, than a thousand spent in worldly pleasure. The tents of ungodliness may be held delectable dwellings; but I had rather be a doorkeeper in the house of my God, than the chief commander in the stateliest palaces, Ib. So every where in all his devotions, such flashes of love break out: The Lord is my strength and my shield, my heart hath trusted in him, and I am helped. Therefore my heart danceth for joy, and in my song will I praise him, Psal. 28.8. Like as the Hart desires the water-brooks, so longeth my soul after thee, O God. My soul is a thirst for God, yea, even for the living God; O when shall I come to appear before the presence of God, Psal. 42.1, 2. I have set God always before me, for he is on my right hand, therefore I shall not fall. Wherefore my heart was glad, and my glory rejoiced, my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy One to see corruption. Thou shalt show me the path of life: in thy presence is the fullness of joy, and at thy right hand there is pleasure for evermore, Psal. 16. The men of thy hand, and worldlings, may take pleasure in their portions in this life, whose bellies thou fillest with thy hid treasures. They have children at their desire, and leave the rest of their substance for their babes. But as for me, I will behold thy presence in righteousness, and when I awake up after thy likeness, I shall be satisfied, Psal. 17.14, 15, 16. This of David's, de arte amandi, is to be studied. The special motives thereunto, are. 1. God's tender love to us. 2. His inestimable benefits bestowed, and continued upon us. For what brutish disposition will not be taken to love him, from whom he receiveth his being, and all that he hath? Is it an ordinary expression of love from the King of Kings to the dirty Israelites, in Egyptian slavery? Israel is my Son, even my first borne, and I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold I will slay thy son even thy first born, Exod. 4.22, 23. And often he had brought them out, to the confusion of mighty Pharaoh, and all their opposites, and supplied their wants. What heart would not melt to ponder that affectionate winning speech? And now Israel, what doth thy Lord thy God require of thee? but to fear thy God, and to walk in his ways, and to love him, and to serve thy Lord thy God with all thy heart, and with all thy soul? Deuter. 10. More pathetical is that (if it may be) concerning their hard usage (though deserved) from Assur and Babel. Israel is a scattered sheep, the lions have driven him away: first the King of Assyria hath devoured him, and last this Nabuchadnezzar hath broken his bones. Therefore, thus saith the Lord of hosts, behold I will punish the King of Babylon, and his land; as I have punished the King of Assyria, and I will bring Israel again into his habitation, and he shall feed in Carmel, and Bashan, and his soul shall be satisfied upon mount Ephraim, and Gilead. In those days, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of the rebels, over against it, and against the inhabitants of Pekoda that are to be visited, waste, and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee, Jerem. 50. If this love take not, what should the considerations work, 1. that it is the Lord that wooeth us, that made us, and not we ourselves. 2. that loved so the world, being his enemies, Joh. 3.16. Rom. 5.10. Col. 1.21. that he sent his only begotten son to redeem us from hellish slavery to an everlasting kingdom. 3. that sent his holy spirit to be our comforter, Joh. 16. to help our infirmities. Rom. 8.26. and to cry Abba father. 4. Psal. 119. his word to be a perpetual lantern unto our feet, and a light unto our paths 5. his blessing, for our supply in all necessaries, & all conveniences: Verily thou shalt be fed. Psal. 37.3. When young lions do lack, and suffer hunger, those that seek the Lord shall not want any good thing. Psal. 34.10. his protection and safe conduct from the roaring Lion, 1 Pet. 5.8.0 and his complices, that walketh about seeking whom he may devour. 7. his deliverance from all contempts, Psal. 107.41. and pressures. Motives to preserve & love ourselves. What can be more pathetical than that of our Saviour? What is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul? Matth, 16.26. or that of Job, What is the hope of the hypocrite? though he hath gain. When God taketh away his soul, will God hear his cry when trouble cometh upon him? Will he delight himself in the Almighty? will he all way call upon God? Job 26.8. Or that of the Apostle, Know you not that your members are the the members of Christ? shall I take the members of Christ, and make them the members of an harlot? God forbidden. 1 Cor. 6.15. Know ye not, that ye are the temple of God? and the spirit of God dwelleth in you? if any man defileth the temple of God, him God will destroy. For the Temple of God is holy, whose temple ye are, 1 Cor. 3.16, 17. Ye are not your own, ye are bought with a price, therefore glorify God in your body, and your spirit, which are Gods. 1 Cor. 6.19, 20. For the loving of God's Church, and our neighbours, and enemies, what can be more pathetical than that speech watered with tears of our Saviour over Jerusalem? When he was come near, he beheld the city, wept over it, saying, If thou hadst known, even in this thy day, the things that belong unto thy peace! but now they are hid from thine eyes, Luk. 19.41, 42. The Aposiopesis makes it more passionate. As that of Moses for the people; O this people have sinned a great sin, and made them Gods of gold, yet now if thou wilt forgive their sin! If not, blot me I pray thee out of the book which thou hast written, Exod. 32.31, 32. which St. Paul professeth in plainer speech, I say the truth in Christ, I lie not, my conscience bearing me witness in the holy ghost, that I have great heaviness, and continual sorrow in my heart. For I could wish myself were accursed from Christ for my brethren, my kinsmen to the flesh, Rom. 9.1, 2, 3. And what a lamentation have we of david's for Saul his enemy? 2 Sam. 1.17. And of Jeremiah for Zedekiah, and Jerusalem, that had used him so barbarously, in his passionate Threnes? Which are a sufficient pattern where love should be opened and placed: which our Saviour urgeth as the chief mark of his followers. A new commandment I give you, that ye love one another: as I have loved you, that ye also love one another. By this shall all men know, that ye are my disciples, if ye love one another, Joh. 13.34, 35. Which is farther urged by that beloved disciple, 1 Joh. 4. from the 7 v. to the end of the Chapter. Motives to hatred. May be especially bend against, 1. sluggishness. 2. impertinences. 3. sordid avarice. 4. bestial luxury. 5. brutish inhumanity. 6. breach of promises, oaths, and vows. 7. and rebellion against such as God hath set over us. For the first; To the Ant, thou sluggard, consider her ways, and be wise; which having no guide, overseer, or ruler, provideth her food in the summer, and gathereth her food in the harvest. How long wilt thou sleep o sluggard? when wilt thou arise out of thy sleep? yet a little sleep, a little slumber, a little folding of thy hands to sleep: So shall thy poverty come as one that traveleth, and thy want as an armed man, Pro. 6. Why stand ye here Idle? Matth. 20. Belly-gods, whose glory is their shame. Phil. 3. r9. to whom the Apostle would have no victual afforded. 2 Thess. 3.10. Notwithstanding. 2. such pragmatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and busy-bodies will work not at all, as they should, but disorder all, 2 Thess. 3.11. these will be digging a pit, which themselves fall into; breaking hedges till a serpent by't them; removing stones and cleaving wood, whereby they shall be hurt and endangered, Eccles. 10.8. and slaves on horseback, when Princes go on foot. ib. Promising liberty to others when they themselves are the servants of corruption, 2 Pet. 2.19. Women will have their share amongst them with their tattling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and idle running from house to house, 1 Tim. 5.13. And some of the pickthank tencher-chaplaines, who will take upon them to epis copize it in other men's dioceses, 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4.13. till a judgement fall upon them which they cannot avoid. 3 Our Saviour waving the decision between two brethren for a matter of pelf, with this exemplary putoff, Man who made me a judge? or a divider over you? lanceth this sordid avarice, with the proposal of a Parable of that base rich churl, that was all for the enlarging his barns, without thinking on Him that sent the corn; that any ingenious person would detest the case of the wretch, who applauded himself in the gain of his Grain, to the loss of his soul, Luk. 12. And who can think upon the drunken sottishness of clownish Nabal without indignation, and detestation? who could not afford good words, where good deeds were due. Who is David, or who is the son of Jesse? There be many servants that now a days break away every man from his master. Shall I then take my bread and my water, and my flesh, that I have killed for my shearers, and give unto men, whom I know not whence they be? 2 Sam. 25.10, 11. Little knew this caitiff (that was such a son of Belial, that a man could not speak to him) what mischief was near him, and his; if his wive's courteous demeanour had not prevented it; but God let it not so pass, Ib. This sordid humour by the Apostle is termed Idolatry, that praeferreth his muck before his Maker, Col. 3.5. the doltish vanity of which is touched by the preacher, When goods increase, they are increased that eat them, and what good is there to the owners thereof? saving the beholding of them with their eyes, and his foolish son perchance shall spend all: Eccles. 5.11.14. Who would not loathe the labour, that brings so unpleasing an income? 4. To represent how much bestial luxury is to be detested, the parable of Dives with the circumstances may be insisted upon 1. backed most pathetically by that of our Saviour, They eaten, they drank, they married— till the flood came, and destroyed them all. And as afterwards in Lot's days in Sodom, they eaten, they drank, they sold, they planted, they builded, till fire and brimstone from heaven marred their market, Luk, 17. where Lots wife is pillarred for a mark of remembrance. And Esau's bad bargain, in parting with his birthright for a morsel of meat, registered for a caution to all posterity, Heb. 12, 16. 5. Brutish inhumanity may be displayed to the detestation of the auditors, in the usage of Joseph, by his brothers, They said one to another, Behold this dreamer cometh, come now therefore, and let us slay him, and cast him into some pit, and we will say, some evil beast hath devoured him, and we shall see what will become of his dreams, Gen. 37.19. Thus they brought his feet to be hurt in the stocks, the iron entered into his soul. Of Jeremiah, whom they plunged so in the miry dungeon, that he was fain to be drawn up with cords, and cast-clouts, and rotten rags put under, to save his flesh from galling. Jer. 38.12. Of St. Stephen, whom they stoned, at least possessed with a frenzy, Act. 7.58. Of St. Paul, who was like to be pulled in pieces between the factions of the Pharisees, & Sadduces, Act. 23. (6. Breach of oaths and promises may be rendered odious by Zedekiah's heavy doom, for revolting from Nebuchadnezer, to whom he was obliged by oath, 2 Chron. 36.13. And what a misery fell upon the house of Saul, for wronging the Gibeonites? to whom their forefathers had so long before obliged themselves by oath? Jos. 9, though all that Saul did was out of his zeal to Israel, 2 Sam. 21.2. and Judah. (7) what can set out Rebellion to be hated more in his ghastly colours, than the swallowing up of Korah, Dathan, and Abiram, with all that belonged to them? Num. 16. The prodigious hanging of Achitophel, and Absalon, 2 Sam. 18. And the fearful end of Judas, the traitor, in Akeldama, Act. 1.18. Motives to Hope Hope layeth hold on 1. deliverances, 2. preservation. 3. consummation, from which arise all spiritual comfors. God is our hope, and strength, a very present help in trouble? therefore will we not fear, Though the earth be moved, and though the hills be carried in the midst of the sea. though the waters thereof rage, and swell, and though the mountains shake at the tempest of the same. The rivers of the flood thereof would glad the city of God— God is in the midst; therefore shall she not be removed. God shall help her, and that right early. The heathen make much ado, and the kingdoms are moved, but God hath showed his voice, and the earth shall melt away, Psal. 46. God is called the hope of Israel, Jerem. 14.8. which maketh not ashaimed, Rom, 8.24. to which salvation is attributed. Rom, 8.24. whose emblem is an anchor, Heb. 6.19. which is laid up for us in heaven, whereof we have heard in the word of the truth of the gospel, Col. 1.5. and therefore with the work of faith, and labour of love the Apostle will have the patience of hope in our Lord Jesus Christ, without ceasing, to be remembered, 1 Thes. 1.3. Upon this hope of deliverance was grounded the resolute answer of the three children to angry Nabuchadnezzar, We are not careful to answer the, in this matter; if it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand O King. But if not, be it known unto thee, O King, that we will not serve thy Gods, nor worship the golden image that thou hast set up, Dan. 3.17, 18. This hope was the only help King Darius could find for Damel, Dan. 6.16. Thy God whom thou servest continually, he will deliver thee 2. for help of preservation, we have a veyn of golden oar running through all the Psalms, and almost all the Scripture. I will not be afraid of ten thousand of people, that have set themselves against me round about, Psal. 3.6. The Lord is my light, and salvation, whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid? When the wicked, even mine enemies, and my foes came about me to eat up my flesh, they stumbled and fell, Psal. 27. Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff comfort me, Psal. 23. Confidence against taking thought, we have pressed by our Saviour, Matth. 6.25. Take no thought for your life what ye shall eat— ad finem: and Diffidence reproved, Why are ye fearful? Matth. 8.26. (3. For inflaming the hope of consummation, what can be more pathetical than that of our Saviour? Let not your hearts be troubled, ye believe in God, believe also in me. In my father's house are many mansions: if it were not so, I would have told you, I go to prepare a place for you, Joh, 14.1, 2. Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you: Let not your heart be troubled, neither let it be afraid— if ye loved me, ye would rejoice, ib. 27, 28. A glimpe only, and taste of this joy, put Peter beside himself, Master it is good for us to be here— let us here pitch tabernacles, and not down to the world again. Motives to Fear. Fear is the betraying of those succours, which reason offereth, Wisd. 17, 12. arising from dangers, which reason telleth us we are unable to withstand. These dangers may affright us 1. in our temporal estate. 2. in our spiritual. 3. in our eternal being hereafter. For temporal afrightments, what thunders are so terrible startling, as those against 1. Pharaoh, and Egypt for his perfidious and treacherous dealing with God's people? Ezech. 29. 2. against Tyrus, and their King for their pride and luxury? 3. against Babylon? Isa. 13. and 14. for their captivating and insulting upon God's people. 2. For his temporal estate, Cain complained not; Gen. 4.14. but the fear of a guilty conscience was a Fury that ever haunted him, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid, and I shall be a fugitive, and a vagabond, and it shall come to pass that every one that findeth me shall slay me. A scantling of the third, It is a fearful thing to fall into the hands of the living God, Heb. 10.31. This fcarfulnesse, in proposing the law, was so terrible, that the people could not endure that which was commanded; and if so much as a beast touch the mountain, it shall be stoned and thrust through with a dart: and so terrible was the sight, that Moses said, I exceedingly fear, and quake, Heb. 12.20, 21. What horror will then be (can any heart imagine) when the sun shall become as black as sackcloth of hair, and the moon and the stars of heaven fall unto the earth, even as the figtree casteth her untimely figs, when she is shaken of a mighty wind, when the heavens shall departed as a scroul rolled together; and every mountain and island shall be removed out of their places; when the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman shall hid themselves in the dens, and in the rocks of the mountains, and shall say unto the rocks, and mountains, Fall on us, and to the hills, Cover us, and hid us from the face of him, that sitteth upon the throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who shall be able to stand, Rev. 6. When the dismal doom is once pronounced, Go ye cursed of my father into everlasting fire, prepared for the devil, and his angels, Matth. 25.41. Motives to Joy. Joy, the aim of all our desires, must be raised especially on the serious consideration, 1. of joy in the holy Ghost. 2. comfort in a good conscience. 3. & a cheerful and thankful use of temporal blesing. These depend one on the other. Temporals delight not, if conscience be not satisfied; & conscience receives not content, but from assurances from the holy Spirit, that all is well. Amongst the fruits of the spirit, this joy is served in with love, which quickeneth all the rest. The fruit of the Spirit is lov, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law. Galat. 5.22, 23. Upon this is grounded that holy frolic (if the word profane not) of the Apostle to the Philippians, Rejoice in the Lord always, and again I say rejoice. Let your moderation be known unto all men, the Lord is near at hand, Phil. 4.4, 5. Upon which grounds, we have the excitation of the church, O come let us sing unto the Lord, let us hearty rejoice in the strength of our salvation, Psalm. 95. O be joyful in the Lord all ye lands— Psal. 100 O sing unto the Lord a new song— Psal. 98. And divers other Psalms; set to the same key of joy. This was the rejoicing of the blessed-Virgin My spirit hath rejoiced in God my Saviour Luk: 1.47. That which our Saviour exhorteth his disciples unto, In this rejoice not, that the spirits are subject to you; but rather rejoice, that your names are written in heaven 2. Luk. 10.20 All the days of the afflicted are evil: but he that is of a merry heart (upon a good conscience) hath a continual feast, Prov. 15.15. This merry heart maketh a cheerful countenance; but by the sorrow of the heart the spirit is broken, Ib. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, 2 Cor. 1.12. Thus the Apostles, when they were beaten, and threatened after their imprisonment, by the high priests command, departed from the presence of the Council, rejoicing that they were accounted worthy to suffer for his name, Act. 5.41. It was St. Paul's excercise to have a conscience void of offence towards God, and towards men, Act. 24.16. And the Hebrews took joyfully the spoiling of their goods, knowing in themselves, that they had in heaven a better, and an enduring substance, Heb. 10.34. 3. Joy and thankfulness for temporal blessings are not only approved, but enjoined, Thou shalt rejoice before the Lord (in acknowledgement of temporal blessings) Deut. 12.12.18. At the presenting of the first fruits, and tithes, after a set paryer, it is added, Thou shalt rejoice in every good thing, which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you, Deut: 26.11. When God crowneth the year with goodness, and the clouds drop fatness upon the dwellings of the wilderness, the little hills are brought in to rejoice on every side: when the folds shall be full with sheep, the valleys also shall stand so thick with corn, that they shall laugh and sing. Psal. 65.12. Whereupon the Kingly prophet sets forth a proclamation, O praise the Lord, for it is a good thing to sing praises unto our God; yea a joyful and pleasant thing it is, to be thankful, Psal 147. Motives to Sorrow. A sorrowful spirit is a sacrifice to God, despise not, O Lord, humble and contrite hearts, Psal. 51.9. Sorrow ariseth commonly from any thing that crosseth our desires, and therefore may be either, 1. godly; or 2. worldy. Concerning both which, we have that of the Apostle, Though I made you sorry with a letter, I do not repent, though I did repent, for I perceive that the same Epistle hath made you sorry, though it be but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance, for ye were made sorry after a godly manner, that ye might receive damage by us in nothing: for godly sorrow worketh repentance to salvation, not to be repent of; but the sorrow of the world worketh death, 2 Cor. 7.8.9.10. Motives to Godly sorrow, are frequently met with in Scripture; For 1. private corruptions. 2. public calamities. 3. praevayling pressures, and insultations of Satan, and his adherents, to the scandal of christian religion, and professon. 1. What an heart-breaking was this to David? Behold I was shapen in iniquity, and in sin did my mother conceive, or warm m● Psal. 51.5. Mine iniquities are gone over my head, and are a sore burden for me, too heavy for me to bear, Psal. 38 4. Innumerable troubbles are come about me, my sins have taken such hold upon me, that I am not able to look up; yea, they are more in number, than the hairs of my head and my heart hath failed me. O Lord, let it be thy pleasure to deliver me, make haste O Lord to help me, Psal. 40.15, 16. When thou with rebukes dost chasten man for sin, thou makest his beauty to consume away, as it were a moth fretting of a garment: Every man therefore is but vanity, Psal. 39.12. whence St. Paul. bemoans himself, I delight in the law of God after the inward man: Rom. 7. but I see another law in my members, warring against the law of my mind, bringing me into captivity to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? sin must needs bring sadness to many, that proved so odious to God's nature, that it ruined the angels, bereft Adam of God's favour and Paradise, could not be expiated but by the son of God, who knew no sin, yet was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.21. (2. How public calamities affect the heart with sorrow of all those that are true of heart, may be gathered by those passionate passages of Isaiah, Look away from me, for I will weep bitterly, labour not to comfortmè, because of the spoiling of the daughter of my people, Isa. 22.4. Of Jeremy, My bowels, my bowels I am pained to the very heart. The brickwall of my heart makes a noise within we, I cannot hold my peace, because thou hast heard O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried, for the whole land is spoilt. Suddenly are my tents spoilt, and my curtains in a moment. How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me, they are sottish children, they have not understanding they are wise to do evil, but to do good they have no knowledge, Jerem. 4 O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. Oh that I had in the Wilderness a lodging place of wayfaring men, that I might leave my people, and go from them: for they be all adulterers, an assembly of treacherous men, Jer. 9.1. Thus Jerusalem is bemoaned, made drunk with the cup of fury, that had none of her sons to take her by the hand to guide her, of all those she hath brought up, but lay as a bull in a net at the head of all the streets, Isa. 51. (3. Complaints of Sataincall insultations are, The ungodly for his own lust doth persecute the poor: He is so proud that he careth not for God, neither is God in all his thoughts: His ways are always grievous, thy judgements are far above out of his sight, and therefore defieth he all his enemies. For he hath said in his heart, Tush I shall never be cast down, there shall no harm happen unto me, Psal. 10. This complaint is taken up again, Psal. 73. To which, satisfaction is given, Psal. 37. and 49. Jeremy harps upon the same string, Wherefore doth the way of the wicked prosper? wherefore are they happy, that deal very treacherously? Thou hast planted them, yea they have taken root; they grow, yea they bring forth fruit. Thou art near in their mouths, but far from their reins. But it follows, Those that have so trodden down the Lords portion, and desolated the land, shall reap Thorns instead of Wheat, put themselves to pain without profit. For they shall be ashamed of their revenues, because of the fierce anger of the Lord, Jer. 12. Motives to Zeal. Zeal; which may be good or bad. Good is either, 1 for God's honour, 2 house, or 3 people. The first was of Elias, I have been very jealous for the Lord God of hosts, because the children have forsaken thy Covenant, thrown down thy altars, and slain thy people with the sword; and I, even I only, am left, and they seek my life to take it away, 1 King. 19.14. For this zeal Phineas is commended of God. Phineas the son of Eliezar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake amongst them, that I consumed not the children of Israel in my jealousy Num. 25.11. Of this zeal Jehu boasted, Come with me, and see my zeal for the Lord: so they made him ride in his chariot, 2 King. 10.16. The 2d sort of zeal may be typified in David, The zeal of thy house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me, Psal. 69.9. My zeal hath consumed me, because mine enemies have forgotten thy words, Psal. 119.139. But practised by our Saviour, when he found in the temple, those that sold oxen, and sheep, and doves, and the changers of money sitting, He made a scourge of small cords, and drove them out of the Temple, and the sheep, and the oxen, and poured out the changers-mony, and overthrew the tables, and said unto them that sold doves, Take these things hence, and make not my Father's house, an house of merchandise. And the disciples remembered that it was written, The zeal of thine house hath eaten me up, Joh. 2.14. Much different from the zeal, of our modern zealots the zeal of whom eateth up God's house. 3. For zeal to God's people; The zeal of Moses and St. Paul are notoriously eminent, which was seconded by that of that resolute Priest Mattathias, who when he saw a Jew sacrificing to idols, was inflamed with zeal, and his reins trembled, neither could he forbear to show his anger according to judgement: wherefore he ran and slew him upon the altar. Also the King's commissioners, who compelled men to sacrifice, he killed at that time, and the altar he pulled down. Thus dealt he zealously for the law of God, as Phineas did to Zambri the son of Salom. 1 Maccab. 1. Bad zeal spendeth itself either in. Nemesis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelotypia. 1 revenge. 2 rejoicing at others ruins, or 3 in impetuous undertake, and pursuances, not to knowledge. Belonging to the first kind was that of Saul, for rooting out the Gibeonites, 2 Sam. 21.2. And those more than forty, that had bound themselves under a curse, that they would neither eat, nor drink till they had slain Paul, Act. 23.12 Haman was sick of this disease, and therefore he thought it scorn to lay hands on Mordecai alone, but all the Jews must be destroyed with him. Hest. 3.6. All his riches, multitude of children, advancement above the Peers of the Kingdom affected him little, in comparison in his vaunting before his friends, and Zerith his wife; yea Hester (saith he) the Queen let no man come in with the King, to the banquet she had prepared, but myself; and to morrow am I invited unto her also, with the King: yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate, Hest. 5.13. (2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joy in another's ruins, is a zeal which least becometh Christians. It was a beseeming thought in furious Jehu, that after the tumbling of painted Jezabel down from a window, and trampling her under his horses feet, from the midst of his cups he could command, Go see now this cursed woman, and bury her, for she is a King's daughter, 2 King. 9.34. For want of which, Edom is sharply taxed, For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever in the day, that thou stooddest on the other side, in the day that the stranger carried away his forces captive, and foreigners entered into his gates, even the waist one of them. Obad. 10. Such was ●he rejoicing of the dwellers on the earth over the two Witnesses slain, whom they would not suffer to be put in graves, but were merry over them, and sent gifts one to another, because they tormented them that dwelled on the earth. 3. Blind zeal, Rev. 11.9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seizeth on any thing, putting no difference betwixt good or bad, friends or foes. This carrieth most commonly with it a mistake, in all the rest of the passions; as in the 1 of dotage or lust, for love. 2 Spite to the person or revenge, for hatred to the fault. In the 3 presumption, despair, or groundless credulity is obtruded for hope. In the 4 cowardice and needless trembling, for fear. In the 5 ridculous merriments, for true joy. In the 6 causeless dejection and melancholly-dumps, for grounded sadness. Of all which, examples from Scripture may be gathered. CHAP. VI Of Characters, Descriptions, or Ideas. I. See that thou make all things according to the pattern, showed to thee in the Mount. Exod. 25.40. Act. 7.44. Heb. 8.5. Characters, as they come to hand, and for the easier remembering of them, (where the text will bear it) may be cast into heptades, As God will protect, them that call upon him, from 1 Wicked men, ungodly that fear not God. 2 evil that are injurious to men. 3 foolish in their practices. 4 vain in their projects. 5 lying in their discourses. 6 bloodthirsty in their persecutions. 7 deceitful in all their contracts, and deal, Psal. 5.4, 5, 6. II. The way of Cain (Judas. v. 11.) consisted of 7 crooked-misleading steps. 1 Hypocrisy, he would sacrifice as well, and readily as Abel. 1 Joh. 3.12. 2 His emulating hatred to his brother, by reason of his preferred devotion. 3 This brought him to murder him. 4 which he endeavoureth to slubber over with a surly lie, Gen. 4.9. I know not where my brother is: am I his keeper? 5 his desperation upon conviction, without the least remorse, but rather grumbles at God's just sentence; My punishment is greater than I can bear. Thou hast fined me too deep, dealt too hardly with me. 6 his opposition rather to withstand his punishment, than submission to mitigate it; and marries, gets children, builds a city, and names it Enoch to eternize his son's name. 7 the profaneness of himself and his, who wholly forsook God, and prided themselves in their inventions, which is intimated by their contrary course, taken by the Setheans, who applied themselves to call on God, whom the Cainites had forsaken. III. These six things doth the Lord hate: and seven are an abomination, 1. A proud look, 2. A lying tongue, 3. Hands that shed innocent blood, 4. An heart that deviseth wicked imaginations; 5. Feet that be swift in running to mischief, 6. A false witness that speaketh lies, 7. And him that soweth discord among brethren, Pro. 6. iv Gen. 4. Marked men for revived offences in our time, 1. Cain for fratricide, 2. Gen. 9.28. Cham, for insulting irreverently on his father's nakedness, 3. Ishmael for flouting Isaac, and playing, (it should seem) on his name, Gal. 4.29. given by God, terming him some such thing as a ridiculous young Master, which is called a kind of persecution, 4. Korah, for rebellious contradiction, Num. 16. 5. Saul for usurping the Priest's office in sacrificing, sparing Amalek against God's express command, 1 Sam. 13. butchering innocent Abimelech, and all the inhabitants of Nob, the city of the Priests, 6. Ahaz for Sacrilege, and continued Idolatry when God's hand was upon him, with this Character set upon him, This that King Ahaz, 7. Zedekiah for perjury, and neglecting Gods Prophets, 2 Chron. 28. 2 Chron. 26. V Sin's genealogy, 1. Suggestion, from Satan, 2. Delectation, was pleasant, 3. Consent, she took it, 4. Act, did eat, 5. Contagion, gave her husband, 6. Horror of Conscience, saw their nakedness, feared, hide themselves, 7. Censure of punishment, because thou hast done this. VI Practices of the Jews against their own, in the fury of their ignorant zeal, 1. They killed the Lord Jesus, 2. And their own Prophets, 3. Persecuted the Apostles, 4. Please not God, 5. Are contrary to all men, 6. Forbidding to the Gentiles, [deceived] that they might be saved, 7. Fill up the measure of their sins, [to the brim,] that the wrath of God may come upon them at the utmost, 1 Thes. 2.15, 16. VII. A representation of the Divine Majesty, I saw the Lord sitting upon a 1. Throne, high and lifted up, (which is applied to Christ, Joh. 12.) above it stood the 2. Seraphims, each one had 3. six wings; with twain He covered his face, and with twain he did fly, and 4. cried one to another, and said, 5. Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory: and the posts of the door moved at him that cried, and the house was filled with smoke, Isa. 6. VIII. A larger representation to Ezechiel, in 1 four living creatures, each having the likeness of a man with 4 faces, Of a man, a Lion, an Ox, an Eagle, 2. fourwings to show their swiftness, 3. Sparkling calves feet, like burnishing brass, 4. Hands of a man under their wings on their four sides, 5. Four wheels animated one with in another full of eyes, 6. A throne of Saphire arched with a Rainbow, 7. Upon the likeness of the Throne, was the likeness of the appearance of a man upon it. IX. Rev. 1.13. Our Saviour is set forth by his 1. Attire, a garment down to the foot, girt about the Paps with a Golden girdle; intimating his priesthood, 2. The colour of his Head and hair, white like Wool, as white as Snow; showing his eternity, 3. The flaming of his eyes, expressing his omnisciency, 4. His feet like fine brass in a furnace, leading to his revenge against his enemies, 5. Seven stars in his right hand, assuring the protection of his Church against all opposers, 6. A sharp twoedged sword from his mouth, to cut down all impediments, 7. His countenance as the Sun shining in his strength, with a voice of the sound of many waters, to the daunting and terrifying of all those that have neglected him. X. A good Bishop should have, 1. Good education, as Moses learned in all the wisdom of the Egyptians, Act. 7.22. The children of the Prophets under Samuel and Elisha. St. Paul at the feet of Gamaliel, Act. 22.3. Which society our Saviour graced, in sitting in the midst of the Doctors, Luk. 2.36. hearing them, and ask them questions. 2. He is advanced to his chair not ambitiously sought after, Be not ye called, Rabbi, Masters, Matth. 23. but humble yourselves that ye may be exalted, 3. He must be free from busying himself in impertinencies, and intangling himself with many worldly businesses, 1 Pet. 4.15. 4. He is to Ordain and settle Priests in every Parish, Tit. 1.5. and neither suddenly, 1 Tim. 5.22.1.3. or without due examination to lay his hands on any, 5. He is especially to convince Innovators, and wrangling Sophisters, Act. 20.28. and to chase away Wolves, and Foxes from the Flock of Christ, 6. Against an Elder he is not to receive an accusation, but under two or three witnesses: But those that sin (scandalously) rebuke them before all, that others may also fear, 1 Tim. 5.19. 1 Tim. 5.17. Honouring them with double honour, that labour in the Word and Doctrine. 7. He is discreetly to withdraw himself from proud, and peremptory Fellows, knowing nothing, but doting about questions, and strife of words, whereof cometh strife, rail, and evil surmises, perverse dispute of men of corrupt minds and destitute of truth, supposing that gain is godliness, 1 Tim. 6. XI. A virtuous woman is of price far above Rubies, because, 1. The heart of her Husband may safely trust in her, so that he shall have no need of spoil. 2. She will do him good, and not evil all the days of her life, 3. She seeketh Wool, and Flax, and worketh willingly with her Hands, 4. She is like the Merchant's ship, that bringeth food from afar, 5. She riseth when it is yet night, and giveth meat to her household, and a portion to her Maidens, 6. She considereth a Field, and buyeth it; with the fruit of her hands, she planteth a vineyard, 7. She girdeth her loins with strength, and strengtheneth her arms, 8. She perceiveth her Merchandise is good, Her candle goeth not out by night. 9 She layeth her Hands to the Spindle, and her Hands hold the Distaff, 10. She stretcheth out her arms to the poor, yea she reacheth her hands to the needy, 11. She is not afraid of the snow, for her household; for all her household are clothed with scarlet. 12. She maketh herself covering of tapestry; her clothing is silk, and purple. 13. Her Husband is known in the gate, when he sitteth among the Elders of the land. 14. She maketh fine linen, and selleth it, and delivereth girdles to the merchant. 15. Strength and honour are her clothing, and she shall rejoice in time to come. 16. She openeth her mouth with wisdom, and in her tongue is the law of kindness. 17. She looketh well to the ways of her household, and eateth not the bread of idleness. 18. Her children rise up and call her blessed, her husband also, and he praiseth her. 19 Many daughters have done virtuously, but thou excellest them all. 20. Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. 21. Give her of the fruits of her hands, and let her own works praise her in the gates. Pro. 31. XII. The picture of old age Eccles. 12. to which the sun, the light, the moon and stars yield little comfort, by reason of one weakness tumbling upon another as clouds returning after rain, one storm seconding another. 2. For in it, 1. the keepers of the house shall tremble, that is, the arms and hands (the readiest defenders of the body) weakened by palsies and other infirmities. 2, the strong men bow themselves, thighs, and legs through Sciatica, aches, defluxions. 3. the grinders cease, because they are few, the teeth, most lost; they left, rotten. 4. and those that look out by the windows be darkness, which must be meant of the eyes. 5. and the doors shall be shut in the streets, the lips or chaps little employed when the sound of the grinding is low, when the teeth have little to do. 6. and he shall rise up at the voice of the bird, awake early in the morning at cock-crowing, or bird's singing, in regard old men through infirmity sleep little. 7. And the daughters of music shall be brought low, the wind-pipes to utter, or ears to hear or delight in songs, as old Barzillai acknowledged 2 Sam. 19.35. Also they shall be asraid of that which is high, and fear shall be in the way, old men dread to climb, and hazard themselves in dangerous ways by reason of the imbecility of their limbs. Now though these are sufficient remembrancers, yet nearer symptoms come with new mementoes. 1. the hoariness or baldness of the head, as white as the blossoms of an almond tree. 2. the belly or legs loaden with dropsies or gouts puffing him up and making him lazy, and mishapen as a locust; where grasshopper denotes a grashopper's unwieldy devouring to no purpose. 3. the thought of his long home approaching, and sight of mourners dishearten him from all worldly pleasure, and cloud him with sadness. 4. especially when he, stooping in the back, shows that the silver chord of spina medulla is loosed, which was wont to truss him up more upright 5. the golden bowl, the pia mater which contains the brain, is cracked. 6. the pitcher, the miseraïc, cava and portaveines are stopped, or broken, that they bring not, as formerly, good blood from the fountain of the liver to cheer up the whole body. 7. And last, when the wheel of the lungs, which compass and preserve the cistern of the heart, from whence the vital spirits are dispersed by the arteries, through the whole body to hold (as we say) life and soul together, then that must of force be thought upon, that Dust shall return to the earth as it was, and the spirit shall return to God that gave it. XIII Necessaries for a Preacher, Eccles. 12.9. 1. assiduity in teaching others, Because the preacher was wise, he still taught the people knowledge. 2. choice of matters of moment well studied, He gave good heed, and sought out, and set in order many proverbs, 4, Rhetorical expressions, The preachersought out to find acceptable words. 5. warrantable doctrine, by its own grounds, and confirmation of the masters of the assembly, that which was written was upright, even words of truth. The words of the wise are as goads, and nails fastened by the masters of the assemblies. 6. derived from the Word, which is given by the hand of one shepherd, Christ our Saviour. 7. Abstaining from distracting studies, which weary the flesh in making many books, when his own bible would give content if it be rightly used, that we need (especially for matters of salvation) no other Directory. XIIII The arms of a Christian Soldier against 1. principalities. 2. powers. 3. rulers of the darkness of this world. 4. spiritual wickednesses in high places. 1. the girdle of truth for the loins. 2. for the breast, the breastplate of righteousness. 3. for the feet, the preparation of the Gospel of peace. 4. for the left hand next the heart, the shield of faith to quench the fiery darts of the Devil, 5. for the right hand the sword of the spirit, which is the word of God. 6. for the head, the helmet of salvation. 7. for the accomplishing of all, prayer and supplications in the Spirit, with watching and all perseverance. Eph. 6.12. CHAP. VII. Of Antitheses. I. IT is written that Abraham had two sons, the one by a bondmaid, the other by a freewoman: but he that was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an Allegory. For these are the two covenants, the one from mount Sinai, which gendereth to bondage, which is Hagar; for this Hagar is mount Sinai in Arabia, and answereth to Jerusalem that now is, and is in bondage with her children, but Jerusalem which is above is free, and is the mother of us all, Gal. 4. Where may be noted correspondencies, and antitheses between 1. Hagar a bondwoman, and Sarah free. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ishmael, Hagar's son after the flesh; and Isaac, Sarah's, according to promise. 3. Sinai in Arabia the desert, and Jerusalem in the land of promise. 4. Sinai called by the Arabians Hagar, allegorising the Law; Jerusalem, the mother of us all, the covenant of the gospel thence proclaimed. 5. dependers of the Law for justification, Hagarens born to bondage; adherents to faith, the sons of Sarah, born to freedom. 6. fleshly Ismaelites, persecutors; spiritual sons of Sarah, for a time under the cross. 7. the censure, upon the persecuting juststiciaries, Cast out the bondwoman and her son: on the other side, The freewoman's children shall be heirs. II. Antithesis, between Christ and Adam, Rom. 5. (1) Not as the offence, so is the free gift: that, by justice extended; this by grace abounded, 2. That included the venom of one offence, or propagated but one offence original: this quits from original, and infinite actualls, 3. That, by one brought in the tyranny of death; this by one the gift of Righteousness and reign in Life, 4. That the root of just Condemnation, this of the free gift of Justification, 5. That made all men sinners, this made many righteous, 6. The horridness of that is manifested by the Law, the abounding of grace is more illustrious by the Gospel. 7. That was attended by reigning sin unto Death, this by Grace to Righteousness and Eternal Life. III. Antithesis, between the flesh, and the Spirit, Rom. 7. where, 1. The flesh brings forth fruit unto death, the Spirit contendeth to serve in newness of Life, 2. The flesh holds by the old letter, the spirit by a new tenure, 3. The flesh worketh death by that which is good, that sin might become exceeding sinful: the Spirit clears itself by pleading a pardon, 4. By the flesh we are sold unto sin, by the Spirit we attain redemption, 5. In the flesh, to will may be present with us, but deeds follow not; but the spirit urgeth to perform, 6. The inward man delighteth in the Law of God: but the Law of the members carry the intents against the Law of the Mind, 7. The flesh makes up the body of sin, the Spirit obtaineth deliverance by Christ. iv Antithesis between the Body before, and after, the Resurrection, 1 Cor. 15.1. It is sown in Corruption, it is raised in incorruption, 2. It is sown in Honour, it is raised in Glory, 3. It it sown in weakness, it is raised again in power, 4. It is sown a natural body, it is raised a spiritual body, 5. It is sown, as the first Adam's issue, having only a living soul; it is raised, as the second Adam's purchase, made a quickening spirit, 6. The first is of the Earth earthly, the second from the Lord of Heaven heavenly, 7. The first carrying the image or stamp of earth, from which he was taken; the second the badge of Heaven, to which he is advanced. V Antithesis between true pastors, and impostors or scorners, 1 Cor. 5. We are made a spectacle to the World, and to Angels, and to Men. 1. We are fools for Christ's sake, but ye are wise in Christ, 2. We are weak, but ye are strong, 3. Ye are honoured, but we are despised, as it appeareth, because at this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labour, working with our own hands, 4. Being reviled we bless, 5. Being persecuted we suffer it, 6. Being defamed we entreat, 7. We are made the filth of the world, and are the offscouring of all things unto this day. VI Gods Ministers to be approved, 1. In much patience, 2. In afflictions, 3. In necessities, 4. In distresses, 5. In stripes, 6. In imprisonment, 7. In tumults, 8. In labours, 9 In watch, 10. In fastings. By, 1. Pureness, 2. By knowledge, 3. By long-suffering, 4. By kindness, 5. By the Holy Ghost, 6. By love unfeigned, 7. By the word of truth, 8. By the power of God, 9 By the armour of Righteousness, 10. On the right hand and on the left, 11. By honour and dishonour, 12. By evil report and good report. As, 1. Deceivers and yet true, 2. As unknown and yet well known, 3. As dying, yet behold we live, 4. As chastened and not killed, 5. As sorrowful, yet always rejoicing, 6. As poor and yet making many rich, 7. As having nothing, and yet possessing all things, 2 Cor. 6. VII. The chaste Matron, and the whore of Babylon, are thus differenced, 1. The Matron is clothed with the Sun from Heaven, Rev. 12.1. The great whore with Scarlet, and Gold, and Pearls from the earth, 2. The Matron hath the Moon, and spotted-changes under her Feet; the Whore sitteth on many waters, which will at length fail her, 3. The Matron hath a Crown of 12 Stars upon her Head; the Whore appears with a frontlet of blasphemies, Mystery, Babylon the great, Rev. 17.5.12.2. Mother of harlots, and abominations of the earth, 4. The Matron is fruitful, and travelling to bring forth Children; the Whore is drunk with the blood of Saints and Martyrs, and is more for destruction then honest propagation, 5. The Dragon watcheth the Matron to devour her offspring; but mounts the Whore upon a beast, which hath seven Heads and ten Horns, the most terrible and majestical in all his hellish mews, 6. The Dragon with his Angels enter the lists in the Whore's quarrel; but Michael and his adherents undertake for the Matron, to the Dragon's shameful routing, 7. The Matron is furnished with Eagles' wings to be nourished, and preserved in the wilderness; but the whore is deserted and hated by her Partisans, who shall make her desolate, and naked, and shall eat her flesh, and burn her with fire, Rev. 17.36. CHAP. VIII. Of Parables, and Similitudes. I Have spoken by the Prophets, and I have multiplied visions and used similitudes by the hand of the prophets, Hos. 12.10. A Parallel betwixt Christ, and Melchizede●k. 1. both had like Ordination. 2. by oath, not by descent. 3. without praedecessors, or successors, father, mother, beginning or end of life. 4. greater than Abraham, by reason of receiving tithes from him, and Levi in his loins. 5. King of righteousness and peace. 6. blessing as the greater, but not receiving from him 7. both offering for others, not for their own sins, as Christ the antitype did once for all, Heb. 7. Between a minister, Matth. 5.15. and a candle. Men light not a candle, and put it under a bushel, but on a candlestick and it giveth light to all that are in the house, 1. A candle lightens not itself, but must be lightened of, and from, another: so a Minister must have his calling and gifts from God's illumination, How shall he preach except he be sent? 2. Rom. 10.15. A candle is not lighted to be hid under a bushel, neither a Minister ordained to behave himself as a dumb Dog, sleeping through idleness, never satisfied through covetousness, and drowning himself and others in all kind of surquedry, 3. Isa. 56, 10. A candle must be set on a candlestick, for its more commodious giving light: So must the Minister reside in some designed Cure, wherein he may do most good: he must not bischop it in another man's dicecesse, 1 Pet. 4.15. nor boast without his measure in other men's lines, 4. 2 Cor. 10.15. A candle giveth light to all indifferently that are in the house: So a Minister should apply himself to all within his compass, making himself all things to all men, that by all means he may save some, 1 Cor. 9.22. 6. A candle sometimes wanteth snuffers; so may a Minister, correptions: But it should be with snuffers of Gold belonging to the Sanctuary, and by such as know, and have right to use them; not by polluted fingers or other means, which may rather extinguish, then make them burn the brighter; 7. A candle inverted is extinguished by his own nutriment: and so a Minister who turning that light downward, which should turn upward, most commonly is fried to destruction in his own fatness. The course of man's life resembleth an expedition at sea, wherein 1. our nativity is the shore we launch from. 2. the church the bottom wherein we are carried. 3. the world the sea. 4. Christ the pilot. 5. the Scripture, the compass 6. the gifts of the holy ghost, the prosperous gales we sail by. 7. Sinus Abrahae, the haven of happiness we are bound for. Then are they glad because they be at rest; and so he bringeth them to the haven where they would be, Psal. 107. 30. God's people, as lively stones, are built up a spiritual house, an holy priesthood to offer up spiritual sacrifice, acceptable to God by Jesus Christ 1 Pet. 2.5. A good man in divers respects resembleth a stone. 1. A stone is to be hammered fit for the place, before it be laid in building: So a faithful man by education and suffering, is fashioned to the calling, wherein he is to be employed. 2. A stone is measured before it be laid in its place: So the faithful should be placed according to their abilities. 3. a stone must be hard to endure wind and weather, beside casual assaults: the like opposition must be expected of those that live godly, 4. a stone in a lower range beareth his superior, covers his inferior, and justles not with his fellows set beside: the like respect should be had amongst good men to superiors, to peers, and inferiors. 5. a stone butting out must be beaten back to range with his fellows: and so must too forward exorbitants, which ambitiously perk before their brethren. 6. a mouldered stone must be plucked out to have a sounder set in his place: so in defect of a treacherous Judas, a Mathias is justly chosen. 7. stones that are not well cemented continue not a building: so without the cement of charity, christianity shattereth, which is built upon the foundation of the Prophets, and Apostles; Jesus Christ himself being the chief cornerstone, in whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit, Eph. 2.20. I am a stranger with thee, and a sojourner as all my fathers were, Psal. 39.12. (1) A pilgrim professeth himself to be so by carriage, and habit: so should a christian. 2. he passeth-by obvious sights, as not belonging unto him: this becometh a mortified christian. 3. He builds not in every Inn he lodgeth in: so ought a christian. 4. He burdens not himself with unnecessary carriage: such would be cumbersome to a christian. 5. He shrinks not at impediments & dangers which cross him, but constantly struggles through them: much more should a christian. 6. He maketh the best of the entertainment he meets with any where, not calling fire from heaven upon inhospitable Samaritans, Luk. 9.54: this sorts with the calm spirit of a Christian. 7. He always hath a desire to his true home: this should be the aim and comfort of a christian. For while we are in the body we are absent from the Lord: for we walk by faith, and not by sight: and therefore should be confident and willing rather to be absent from the body, and to be present with the Lord, 2 Cor. 5.6. 1. For the Lords day there is ground in nature: Some time is to be set apart, for the public worship of God, observed in all religions. And the same ground there is for Episcopacy, that some persons should be set a part, and praeferred before others to perform, and oversee the performance of that sacred worship. 2. A pattern for that was among the Jews, one day designed in seven. The like was also for church-goverment, by chief Priests, Priests, and Levites: to which are answerable our Bishops, Priests, and Deacons under the gospel, The most that is said for appointing the Lordsday for public worship is the intimation, not precept of our Saviour, but practice of the Apostles: and so much we have, and more, in the differencing of the xij Apostles, lxx disciples, and the observation of the Apostles and Church upon it. 4. The mention of the Lords day Apocal. 1. is not so clear an evidence for the stablishing Sunday, for the jewish sabbath; as the Epistles to the Angels of the 7 Churches there mentioned, conclude, that those were the Bishops of those Churches, whom our Saviour alloweth by writing unto. 5. There cannot be brought any thing concluding for the Lords day out of the New testament so fully, as that for subordinat degrees in ecclesiastical hierarchy. God hath set some in the church first Apostles, secondarily Prophets, thirdly Teachers, etc. 1 Cor. 12. such as were Timothy and Titus, Paul and Barnabas, who ordained Presbyters, and prescribed rules unto them. 6. The settling of the Lords day for Christian assemblies in place of the Jewish sabbath, and deductions; will hardly be made so conspicuous, as the deduction of episcopacy, from the Apostles themselves in all eminent churches, before the late interruption of our licentious times: as it appears in the genuine and undoubted epistles of Ignatius, and all antiquity. 7. And those that are almost superstitious for the Sabbath, acknowledge a kind of episcopacy; which they would be content to bear (if they might have the managing of it) and be obedient to the orders, and control of it. St. Peter and St. Paul paralleled. 1. Both called immediately by Christ; the one, before; the other, after his ascension. 2. Both principal Apostles, Peter of the Jews, Paul of the Gentiles. 3. Both full of humility; Peter professeth himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5.1. Paul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 1 Cor. 15.9. 1 Pet. 2.13, 14. Rom. 13. Both earnest for the supreme authority of magistrates. 5. Neither Peter for the claim of the Pope, his pretended successor; nor Paul in his large epistle to the Romans, so much as give a hint of Papal supremacy. 6. Both are sent by, and give account to the Church. Peter to them of Jerusalem, Paul to the Antiochians. 7. Both take it well to be reproved: Peter reproved by Paul to his face. Gal. 2.11. Paul by Peter for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3: 16: Of Similes. Similes are used by all, for illustration: and though they prove not simply, yet they teach more easily than firmer grounds; especially, those that be fed with Milk, rather than stronger Meat, Heb. 5.12, 13. It was the method of teaching by the best Master; Whereunto shall I liken the men of this generation, and to what are they like? They are like unto children sitting in the Marketplace, and saying, We have piped unto you, but ye have not danced; we have mourned to you, and ye have not wept. For John came neither eating bread, nor drinking wine, and ye say, He hath a Devil: the Son of man is come eating and drinking, and ye say, Behold a gluttonous man, and a wine-bibber, a friend of Publicans and sinners: but wisdom is justified of all her children, Matth. 11. Luk. 7. Are ye not ashamed to be so wayward, and childish as the Town-boyes? brawling for trifles, or nothing, in the Market place? that nothing can please you, neither Johns strictness nor my easy hand, but both must be rejected, and slandered by you? As Balaams' cursed intention was turned into a blessing, Esau's fury into a friendly meeting with his brother Jacob, saul's warrant to persecute into a grand commission for promoting the Gospel: so God may charm the hearts of the Laban's of these times (Take heed thou speak not to Jacob either good or bad, Gen. 31.) to be so far from injuring him any way, as to give him not so much as an ill word. This is the generation of them that seek him, even that seek thy face, O Jacob, Ps. 24.6. The man that walks, 1. Not in the counsel of the ungodly] will have nothing to do with their plots, who take not God with them, 2. Stands not in the way of sinners] concurring with, and justifying their actions, 3. Sits not in the seat of the scornful] contemning and jeering at those that take better courses, 4. But delights in the Law of the Lord] more then in the attaining of polfe and praeferment, 5. And in that law is exercised day and night] whereas other spend their time in revelling, and abominations. Shall be like] not a hollow Reed pearing out of the Mire, but, 1. a Tree spreading abroad his boughs, 2. planted by a provident hand, that expects good of it, 3. not in a barren soil, or rocky mountain, exposed to all blustering wind and weather; but, 4. by the water's side, which will minister it gracious moisture, that it may not stand for a show only, or shade, but, 5. bring forth fruit, 6. and that not unnaturally, or unseasonably to be blasted, but in due season, when expected, 7. The lease of such a Tree shall not whither with Winter, nor be scorched in Summer; but shall flourish, spreading abroad like a Cedar in Lebanon, and bringing forth fruit most in their age. FINIS.