To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
Divine Eloquence: OR, AN ESSAY Upon the Tropes and Figures Contained in the Holy Scriptures; And reduced under The proper Titles of Rhetorick:
ALSO Several Texts of Scripture, which fall in with the Figures, are briefly interpreted; eſpecially thoſe that ſeem to favour the Papiſt or the Socinian.
LONDON, Printed by J. H. for Luke Meredith, at the Star in St. Paul's Church-yard, 1694.
WHAT, publiſh a Treatiſe without any Name, or ſo much as a Dedication? Prithee then, who will but it, ſays the Reader? Why, as to that matter, Sir, you may doe as you pleaſe; but give me alſo leave, to uſe my liberty.
But, pray, Sir, what ſignifies any Name, at leaſt, to a man of ſence and underſtanding, who does not borhis opinion and judgment of any Book, only from the very Title-page? And if this Eſſay, I now preſent to your peruſal, is any way valuable,
it will then introduce and recommend it ſelf, to your good opinion of it; and if' tis nothing worth, what Name or Character can ever juſtifie the Publication?
But now, Sir, upon this reſervation of my name, you will have this one particular advantage; for now you can have no kind of prejudice or byupon your thoughts; and ſo you cannot but pronounce more impartiupon the whole matter, and not according to the general cuſtom, diſor approve, as you are diſpos'd in your fancy, to entertain either a good, or a bad opinion of our Author; and ſo, I think, 'tis no diſto you, or to my ſelf, whether you know my Name, or not; or whether I am D. D. or Eſquire; ſuch a one, or otherwiſe dignified or diſtinguiſhed.
And now, as to the very buſineſs of a Dedication, I muſt very freely tell you, Sir, I am at preſent, as much out of humour with that alſo;
for, according to the common ſtyle, 'tis nothing elſe but a great many fine words, to very little purpoſe; for what you read there in Commendaof my Friend in the Country, or of the Right Honourable, my Lord, &c. has but the leaſt relation to them; but if they themſelves are ſo exceedingly vain, as to fanſie their Pictures are very like them; 'tis only their private opinion.
I cannot deny, that I have a friend or two, as very Beau's, as any in the Town, and they have a Right and Title to a very juſt Commendation, for the Rhetorical Twirle of their long Perriwigs behind them, or for their moſt admirable uſe of their Snuſh-box, which is always ſo oblias to give my Sparks a prefor a Sneeze, inſtead of an Anto that Queſtion; but then, I am very much a Stranger to all their other vertues, and I am not Oratour enough to ſay any thing at firſt ſight: and, after all, let me tell you Sir, 'tis
no ſuch eaſie matter neither, to make a fine Panegyrick upon Nothing.
But now, Sir, as to the Reaſons of this Publication, I cannot in my excuſe ſay, that I was at laſt prevailed upon by the violent Importunities of my Friends, whom I could not very civilly deny: or that upon the Communications of ſome Copies, I was very much afraid; one, or other, might ſend it to the Preſs; and ſo I was unwilling to give them that trouble: or laſtly, as ſome Apology, for the incompetency of the very work it ſelf; ſhall I inform you, Sir, that it was only the diverſion of my idle hours; when I had nothing elſe to do? And would not this, think you, be a very civil Complement to the Reader's underſtanding; if what was here done for my own Recreation, only to paſs away the time, I now ſhould publiſh, for his Inſtruction; and ſo emprove his thoughts and meditatiTheſe, and many more, are the common excuſes, our Authors often
make uſe of, to inſinuate, that they are very modeſt men; and that they could ſtill doe much better, if they had taken but more time and leiſure in their Compoſition; and this, they preſume, is a ſufficient Title to the Reader's Candor and more favouraOpinion. But I can only tell my Reader, that after I made a Colleof theſe Sacred Figures of Scripture, and ranged them into ſome kind of order, I very privately conveyed this Scheam of Rhetorick into the Stationer's hands, and he ſeemed to fanſie the Deſign; and now, this is the reaſon, why it comes into your hands; and, if'tis any way uſefull, to any ſort of Perſons, I am very well ſatisfied. I could gather many more Flowers of Rhetorick, out of the ſame fieldbut theſe I made choice of, perhaps are ſufficient to diſcover, that the Holy Scripture is no barren nor unfruitfull land; but that it abounds with all ſorts of Tropes and Figures, and that it is
the richeſt Treaſury, containing the beſt, and moſt excellent forms of Rhetorick, of any book whatſothat no Gentleman has any reaſon to be afraid of loſing the Eleof his ſtyle, by a frequent Conwith the holy Scripture; which has its peculiar Graces and Beauties of Eloquence; and more ehave not Job and Iſaiah their lofty Flights of Fancy and Powhich, to ſpeak but very moare not unequal to any in our profane Authors. I know, there are ſome of another opinion; but then, does not their immorality influence their mind? and does it not give ſuch a different colour and a tincture to all their imaginations, that they can never have the ſame reliſh and ſenſation of ſacred matters; and why ſhould they entertain any honourable thoughts of that very Book, when all the precepts and inſtitutions of it are ſuch a mighty Contradiction to their life and practice? why ſhould they
eſteem it worthy their peruſal? when perhaps their meditations upon it, may be no ſmall temptation, to retheir vile Opinions, and diſturb their preſent Dreams of Happineſs, and at laſt, reduce them to a Poſſibiof Salvation.
Let others then ſtill admire their heathen Rhetorick, let them ſtill fanſie the ſacred Figures of Scripture not worthy their Conſideration; yet, methinks, when I take a view of Scripture Rhetorick, and the Richneſs of her Eloquence, ſhe ſeems to me, not unlike the King's daughter, who is all glorious within, her veſture is of gold, wrought about with divers coPſalm 45. 10, & 13.
And now perhaps this Eſſay upon the Tropes and Figures of Scripture, may ſtill farther recommend it ſelf, to your better opinion, from the very uſe, and benefit of Rhetorick, in geand is it not abſolutely neceſſary, to convey to others, thoſe ſenſible Notions or Idea's of things
which are preſent to our minds? for Diſcourſe is, or, at leaſt, ought to be, nothing elſe, but the Repreſentaand the very Picture of our thoughts; and what can more ſenexpreſs them to the life, than when a Metaphor preſents the imaof the ſoul in ſuch an elegant and comely dreſs? Beſides, to give our Paſſions their trueſt air and feature, do they not require a very different garb, and another mode of expreſſithan our other thoughts, which ſpring only from the cooler debates of reaſon, and argument? If you queſtion this, I appeal only to the moſt natural Impreſſions of any Paſſions, and whether Nature her ſelf diſcono ſenſible difference, when ſhe expreſſes her ſelf in a paſſionate way; as, ſuppoſe now, in a moſt viotranſport of Anger; and cannot you eaſily, by the very Face, diſcern what paſſes in the ſoul of a furious man. Obſerve the fire, the very ſparkof his eyes, the wrinkles of his
the moſt ſudden changes of his countenance, the mighty eagerneſs and the heſitation of his words; are not theſe the natural expreſſions of this angry Paſſion, which give us notice of the moſt diſorderly motions of our ſpirits, and that the very ſtream of our thoughts are in a moſt violent and rapid motion; and therefore, to expreſs this furious Paſſion to the velife; muſt there not be as great an alteration in all our words and phraas there is in our very Faces and Complexions? and this is enough to ſhow, that this, and every Paſſion works very differently upon our minds, and requires different expreſſions and colours of ſpeech, to give it a ſenrepreſentation.
Rhetorick then is a natural Language, and a neceſſary Ornament of Diſcourſe; and many an honeſt Gentleman now and then ſtumbles upon a Trope or a Figure, who was never acquainted with Mr. Butler or Farnaand much leſs with ſuch profane
Authours as Ariſtotle or Quinctili
And are not Metaphors very frein holy Scriptures? The Prophets themſelves ſeldom give us a deſcription of the fury of God's diſpleaſure; but they give him arms, and hands, and deſcribe God preparing his mighty inſtruments of ruine, his lightning, and his thunder; and by ſuch formidable repreſentations, as theſe, they work more powerfully upon our minds, and there create the deeper impreſſions of his almighty Power.
But if Rhetorical Figures are as common as neceſſary; muſt not that man be very ridiculous, who examines every thing in a ſtrict and literal ſence? What ſtrange, what mighty innotions muſt they then conof God himſelf, or of his divine Attributes? What groſs and very abIdea's of his infinite Power, if they ſhould fanſie God cannot accompliſh the vengeance of his high diſpleaſure,
without material organs, without arms and legs? Muſt not ſuch a man transform himſelf into any ſhape of errour and deluſion? if he pretends to maintain the doctrine of literal explications; muſt he not imthe falſe opinion of every Sect, as often as their pernicious errours are ſounded upon a literal ſence and meaning? Thus the Quaker muſt become a Roman Catholick, becauſe, according to his Principle, he muſt underſtand theſe words according to the very letter; this is my body; ſo muſt he believe the bread and wine to be ſubſtantially changed into the very body and blood of Chriſt; and ſo at the leaſt eventually, if not deſignedly, he will maintain the moſt abſurd doctrine of Tranſubſtanand truly, perhaps their inlight may prove as dangerous, and not ſo different from InfallibiliBut I do not charge them, as if literal expoſitions of Scripture, was their conſtant univerſal Principle:
but if they expound any Text litethough never ſo abſurd, and ſo contrary to other places of Scrithey may as well explain oin the very ſame manner, till at laſt they become nothing but miſand contradiction. And now, if they will needs underſtand this Text literally, Matt. 5. 34. Swear not at all; and not as if it was only a proof raſh and voluntary ſwearing in our common diſcourſes; although St. Paul himſelf uſeth an oath for confirmation, Rom. 1. 9. For God is my witneſs, whom I ſerve, that without ceaſing, I make mentiAnd again, Gal. 1. 20. Now the things which I write unto you, beNay, even God himſelf, when he could not ſwear by a greater, he ſwore by himſelf, Heb. 6. 13. This is enough to ſhow, that the taking of an oath is not ſinfull in its own nature; when St. Paul, and even God almighty
makes uſe of an oath: and therefore, if the Quaker will ſtill expound this Text according to the very letter, in contradiction to other Texts of hoScripture, and in direct oppoſition to the very practice of St. Paul, and even of God himſelf; he may, with as much reaſon, expound other Texts in the ſame manner; till he runs himſelf into the wildeſt abſurdities.
A great Maſter of Eloquence has long a go made the obſervation, That the Lawgiver of the Jews, meaning Moſes, had a moſt incomparable notion of God's infinite power, when he deſcribes the Almighty thus giving his Orders for the creation, and God ſays,
as if there was no diſtinction between his pleaſure, for the creation of any Being, and the actual formation of it: and is not the expreſſion it ſelf very ſtately, and full of majeſty? for he only ſays, Let there be, and it
There are other expreſſions no leſs emphatical, repreſenting God moſt infinite in power and operation, Iſaiah 40. 12. Who hath meaſured the waters in the hollow of his hand, and meeted out the heaven with a ſpan, and comprehended the duſt of the earth in a meaſure, and weighed the mountains in Scales, and the hills in a balance? As much as to ſay, I, the Lord, only have done this. And verſe 17. All nations before him are as nothing, and to whom then will you liken me, ſaith the Lord? And, how does holy David break forth in a mighty admiration of his infinite power and greatneſs? Pſalm 104. 1, 2, 3. O Lord, my God! Thou art very great, thou art cloathed with hoWhat can better repreſent to us his moſt incredible ſwiftneſs? than when he thus deſcribes God, not only flying, but even upon the very wings of the wind; which ſtill gives a moſt ſenſible Idea of the quickeſt motion that is poſſible.
Pſalm 50. 11, 12. How does God himſelf aſſert his own Supremacy over all things? I know the fowles of the mountains, and the wild beaſts of the field are mine; If I were hungry, I would not tell thee, for the world is mine, and the fulneſs thereof.
Iſaiah 5. 26. How does God prothat he will accompliſh things moſt difficult, with the greateſt eaſe and facility to himſelf? I will, ſays God, Lift up a ſign unto the nations a far, I will hiſs unto them, from the ends of the world, and, behold, they ſhall come with ſpeed: God does not ſay, he will call them with the mighty voice of his thunder,
but with the leaſt kind of noiſe, as it were, with a whiſper; and yet ethoſe that are in the moſt diplaces, in the remoteſt corners of the earth, ſhall obey the powerſummons of his voice, and preſently come, and make their appearances: Here you have a deſcriptiwith no leſs elegancy, of the moſt unſearchable ways and councils of the great God; he made darkand the methods of his providence are very unaccountable, and paſt our underſtanding; his ways are extreamprivate, in the dark, and in the deep waters, and his footſteps are not known.
But becauſe ſome have the moſt ſevere, and rigid notions of God, ſhall I give you a taſt of the ſweetneſs of his love and kindneſs, Iſai. 49. 15. Can a woman, ſays God, forget her ſucking child? And the queſtion
is propoſed, to aſſure us 'tis, at leaſt, extreamly difficult, though not impoſſible, for a mother to break through the ſtrongeſt ties and impreſſions of natural affection; yet even then, God himſelf aſſures us, though a woman may be ſo very barbarous, and ſo inhumane to the child of her womb; yet, that he himſelf, had more Bowaffection, more tender compaſſions; and could never be unof his children: nay, ſo great is his care, his ſollicitous concernment for them, that in all their ſufferings, God cannot but have the ſame ſence of Pain and miſery, and ſympathize with them in all their afflictions, ſays the Prophet, He was afflicted, Iſai. 47. 7. Nay, to the vedegree of kindneſs and comthat no relation, how near ſoever, can have more; for like as a father hath compaſſion on his children, ſo the Lord hath pity on them that fear him. And Pſal. 103. v. 13. if 'tis yet poſſible, to give a
ſenſe of his infinite love and affection to us, he aſſures us, that, if his Church is under the leaſt kind of ſuffering, that he himſelf is exſenſible of it, even as the moſt tender part reſents the ſmalleſt injury; They that touch you, touch the apple of my eye.
Pſalm 7. 11, 12, 13. God is there repreſented, as a mighty man of war, preparing to engage his enemy; but yet, he is ſo indulgent, and merciful, that he ſeems very unwilling to execute the fury of his wrath, but is ſtill in expectation of our conthat we will at laſt ſue for a peace, and repent, and obey him; but if he will not turn, ſays David, He will whet his ſword, he hath bent his bow, and made it ready, he hath prepared for him the inſtruments of death.—
And is there not a greatneſs of ſpirit and majeſty in this ſhort definition God gives of himſelf? I am that I am hath ſent me unto thee;
that is, I am God unchangeable, the ſame yeſterday, to day and for ever, 'tis I that ſend Moſes.
And now perhaps theſe Texts of Scripture, without any more, are ſuſto diſcover, that the Scripis not written in ſo very low and plain a ſtrain as ſome ignorantly imagine, and perhaps 'tis not the leaſt recommendation of the inſpired Writings; that no other book in all the world, can furniſh our minds with more diſtinct and clearer Revelations of his Being, or his divine Attributes, no other book can ſo excellently deſcribe the power, the majeſty, the infinte juſtice, the mercy, and goodneſs of Almighty God. And now, if you are deſirous to take a view of his wonders in the deep; how ſhould man, without an expreſs revelation from heaven, have been able, in the leaſt, to diſcover the incomprehenſiMyſtery of the Trinity? or how ſhould he, upon the fall of Adam, have been ever capable to dive into the
contrivance of our Reor acquaint himſelf with the reaſons of Chriſt's Incarnation, his Death, and Paſſion, Reſurrection and Aſcenſion. And if you pleaſe to take into your ſerious conſideration, the Divinity of its Doctrines, what a noble Scheme is the Chriſtian Religion of all moral vertues, ſuch as a Seneca or a Plutarch never dreamt of; and what are all their Syſtems of Morality, in compariſon of the Chriſtian Inſtitution? what Charity, what Forgiveneſs of Enemies, what Provocations to mutual Love, what tender Compaſſions to one another in diſtreſſes, and miſeries, are we oblito put in practice, upon every occaſion? yea, what Purity in all our thoughts, what Innocence, what Sincerity in all our Intentions? theſe are all ſuch mighty Perfections of moral Vertues as we can only learn from Scripture. Perhaps others may recomthe practice of Vertue, from common decency, and convenience, or
from a temporal ſatisfaction attending the exerciſe of it, but we derive our Obligations much higher; for if we had only hopes of being happy in this life, we were of all men the moſt miſerable, for how does the Chriſtian Religion extend our Proſpect bethe grave? and give us thoſe comfortable hopes of a Reſurrection, and of eternal happineſs hereafter, which the heathens did but gueſs at.
But perhaps the ſpirit and the inſtyle of the Scripture may ſtill more effectually recommend it to your peruſal; and has it not, think you, a mighty force, power, and effiwhen our Saviour began his Inſtitution to the Chriſtian Philoſophy only with this very plain and naBenediction, Bleſſed are the poor in ſpirit, and, Bleſſed are they that are perſecuted for righteouſneſs ſake. Who can believe ſuch kind of Bleſſings, ſuch Invitations, to embrace the terms of the Goſpel, ſhould be ſo very preand bring in ſuch a numerous
company of Proſelytes, Jews and GenWho can believe that Chriſtiſhould advance, and make its way into the world againſt the oppoof ſo much wit, and power, from ſuch ſort of encouragements? Thus the very difficulty of its moral Duties, and the diſcouragement of the Propoſals, and the mighty plainof its Principles, are ſo far from being in the leaſt diſadvantageous to the Chriſtian Religion, that they are no ſmall argument of its Divinity; it being impoſſible it ſhould ever make ſuch a progreſs in the world, unleſs it had been aſſiſted by the power and the wiſedom of God himſelf; and thus the divine Authority of its Oricommands our reſpect and reve
And after all; the Simplicity of the Scriptural Style, is not without Majeſty. How plain, yet how magis this expreſſion? I am, that I am hath ſent me, Exod. 3. 14.
And now, as to the Tranſlation of
the Bible it ſelf; I will not deny, but as very many places are not without a gracefull, and elegant ornament of expreſſion; ſo there are ſome other parts, leſs artificial, neither is this ſo very ſtrange; ſince the original Languages ſometimes carry in them a naGrace, and Emphaſis, hardly exin a Tranſlation, at leaſt, with the very ſame beautify and ſigof ſpeech. And if our Tranſlators, here and there, fall below the ſpirit and the dignity of the Original, they are very excuſable, becauſe they were ſometimes afraid to venture at a phraſe or a fineneſs of a period; leſt they ſhould deviate more from the true ſence and ſigniof the Text; and, after all, you will diſcover ſome elegant Turns, and ſome Beauties of Rhetorick in the Tranſlations, which do not ſo clearly ſhine out in the very Original, which I have purpoſely inſerted ſometimes, to let my Reader ſee, that if our Tranſlators loſe in one place, yet they gain in another.
As to my own part, I ſhall only tell you this; that I was extreamly pleaſed, when any Figure was lodg'd upon any Text of Scripture, that ſeem'd to favour and countenance any falſe doctrines, eſpecially the Romiſh, or the Socinian, that I might take an occaſion to make a little inroad into them, and recover them from the unkind and falſe impriſonment of the enemy: and when ſeveral other Texts of Scripture were in darkneſs, and obſcurity, or under any difficulty, I have endeavour'd, to let in more light into them, by an eaſie explicaor a ſhort paraphraſe upon the words; which perhaps were not alſo very plain, and obvious, at leaſt, to every man's capacity and apprehenſion.
Sir, I will now trouble you no farbut I hope, you will receive it kindly, as if in this Eſſay ſome things, at leaſt were tolerable.
A Trope is nothing elſe, but the change of a word, from its natural Signification, into another, whereby the Idea of any thing is more ſenſible to us. Inſtance,
Matt. 4. 19. And I will make you Fiſhof men: that is, Inſtruments of draw
Pſal. 65. 14. The valleys, ſays our Pſalſhall ſtand ſo thick with Corn, that they ſhall Laugh and Sing: that is, A vegay and chearother things by way of Analogy, repreſent to us the exceſſive joy and pleaſure of Plenty.
Luke 13. 32. Go, and tell that Fox, meaning Herod, that crafty and politick Diſſembler: and the application of the term, gives us a fuller notion of his Hypocriſie.
I ſhall here ſet down only three Affefourth, to thoſe who are more induſtrious to find it out: viz. Hyperbole, Allegory, Metalepſis.
Hyperbole, from exceed. This Figure repreſents things greater, leſſer, or better, than they are in their own natures; and this ſort of Trope is extremely uſefull, when our ordinary terms are
weak, that they carry in them no proportion, with the notices of our mind; and ſo the ſoul, for fear of ſpeaking too little, preſently flies out, and enlargeth too much; but let no one fanſie, that the uſe of this Figure is in the leaſt unlawfull; for if we ſometimes expreſs ourſelves in the higheſt, or in the loweſt degree imaginable, yet 'tis no Lye, for we have not the leaſt intention to deceive any one; but we onextravagantly high, that our diſcourſe may come down with more force into the minds of our audience, and give them ſuch a ſenſe of what we are talking, as may oblige them to conceive 'tis highly impoſſible; or elſe to enlarge their thoughts about it.
2 Sam. 1. 23. of the latter kind, Saul and Jonathan were ſwifter than Eagles, they were ſtronger than Lions: and by ſuch ſenſible Idea's, and familiar Reſemblances, you conceive ſtill but an higher notion of their mighty ſtrength and activity.
Gen. 32. 12. Thy Seed ſhall be as the Sand of the ſea, which cannot be numbred for multitude; and the Compariſon only implies, that his family ſhould be exceeding numerous.
Pſal. 107. 26. The Waves of the ſea Mount up to Heaven, and go Down again
to the Deep; that is, the foaming Waters are carried up exceedingly high, and they tumble down again into the loweſt places of the Earth. See Luke 10. 15. to the ſame purpoſe.
Rom 9. 3. I could Wiſh that my ſelf were Accurſed from Chriſt, and as One cut off from the Communion of his Church, for my Brethren and Kinſmen according to the fleſh; which Wiſh was abſolutely a thing impoſſible; yet ſuch a kind of Imprecation could not but give the Jews, an infinite Aſſurance of St. Paul's exceſſive Love and Charity to them. See John 21. 25. the World it Self could not Contain the books that ſhould be written; a figurative expreſlarge.
Gen. 11. 4. Let us Build a Tower, whoſe Top may reach up unto Heaven: that is, riſe up exceeding high, and lofty.
There are two ſorts of this Figure Hyperbole; Auxeſis, and Meioſis.
James 4. 1. From whence come Wars and fightings among you? Wars is a word that carries in the very ſound of it a publick Diſpute and Engagement of Nations againſt one another; but the term here is only made uſe of, by way of amplification,
private quarrels and animoſities of Chriſtians among themſelves.
Judges 5. 4, 5. Lord, when thou Marchedſt out of Edom, the earth Trembled, and the heavens Dropped, the clouds alſo Dropped with water, the mountains Melted before the Lord: Not that all theſe wonderfull Effects did then actually come to paſs; but they are here ſpecified, to give us a mighty notion of God's preſence, and how the moſt ſacred Majeſty of it ſtrikes an univerſal Fear, and Conſternation every where.
Meioſis, a Figure of diminution, when we uſe a leſs word or expreſſion, than the matter requires.
James 4. 17. To him that Knoweth to doe Good, and doth it Not, to Him it is Sin; but not a ſin of the leaſt degree, as the phraſe at firſt ſight, ſeems to import; but of a very great Aggravation, being againſt Reaſon and Reflection, and ſo a vedangerous and preſumptive ſin.
Matt. 5. 19. Whoſoever ſhall break one of the leaſt of theſe commandments, and ſhall teach men ſo, ſhall be the Leaſt in the king dom of Heaven:
1 Cor. 10. 5. But with Many of them God was not Well pleaſed: A very ſoft and favourable expreſſion, God was not well pleaſed,
plain by the Conſequence, that he was extremely angry, inſomuch that in the fury of his diſpleaſure, they were preſently cut off and deſtroyed in the wilderneſs.
Matt. 3. 11. But he that Cometh after Me is Mightier than I, whoſe Shooes I am not Worthy to Bear: This was ſpoken by St. John, not without the greateſt ſenſe of his own unworthineſs; even to that degree, that he thinks himſelf not worthy to perform the offices of the meaneſt SerJeſus Chriſt.
1 Sam 24. 15. After whom is the King come out? after a Dead dog, and after a Flea: The moſt inconſiderable ſort of Creature. See 2 Sam. 9. 8. and 16. 9.
Numbers 13. 33. We ſaw Men, and were as Graſhoppers before them: A peoleaſt ſize and figure in compariſon of them.
Matt. 2. 6. And thou Bethlehem, in the land of Juda, art not the Leaſt among the
Princes of Juda:
diminution; but, on the contrary, it rather ſignifies, thou art very great and honourable, upon the Birth of our Saviour, being the place of his Nativity.
Iſaiah 40. 17. All Nations before me are as Nothing; and they are counted to him, Leſs than Nothing and vanity ▪
As if in reſpect of God's Superlative Greatneſs, it was not ſufficient, to ſay the whole Univerſe was nothing: But ſtill the Prophet goes farther, and ſays, it was leſſer, even than Nothing; to give us a fuller ſenſe, if poſſible, what an Inconſiderable thing the whole World is.
Pſal. 22. 6. The Royal Pſalmiſt ſtyles himſelf a Worm, and no Man.
Gen. 18. 27. Now have I taken upon me to Speak unto the Lord, which am but Duſt and Aſhes: A Preface of the higheſt ſenſe of his own Unworthineſs; as if Moſes had ſaid, What, ſhall I preſume to plead with the great God, who am vile Earth, and, which is worſe, a moſt miſerable SinLord be angry.
An Allegory is the Continuation of a Methat conſiſteth, in the tranſlation of one word, from the proper ſignifimany terms, from their native ſenſe and meaning; this Figure muſt not be interſtrict and literal ſignification, but with reſpect to a metaeminently contained in it.
Matt. 3. 12. Whoſe Fan is in his ▪ Hand, and he will throughly Purge his Flour, and Gather the Wheat into his Garner, but he will Burn up the Chaff with Unquenchable fire: this is allalluſion to the righteous and to the wicked, who are here termed the wheat and the chaff: and the Figure explains what a diſcrimination and difference, God will at the laſt day make between them, upon his impartial diſtribu
Pſalm 1. He ſhall be as a Tree planted by the rivers of waters, that bringeth forth fruit in his ſeaſon, his Leaf alſo ſhall not wither, and whatſoever he doth, it ſhall proſper; intimating to us, under this ſenſi
This Agar is mount Sinai, in Arabia, and anſwereth to Jeruſalem that now is: that is, Agar bears ſome proportion to the earthly Jeruſalem of this Age; for as the Jews, ſo all that ſpring from Agar, are under a ſervile ſtate. But then, Verſ. 26. Jeruſalem which is from Above, is free, which is the Mother of us all: but there is another Church, namely, the Chriſtian, anſwerable to Sarah; and as all born of Sarah were free, ſo all Chriſtians, now living under the milder diſpenſpiritual bondage. In ſhort, Agar, by way of Allegory, repreſents to us the ſtate of the Jewiſh Church, who are in a ſervile condition; but Sarah denotes the Chriſtian Church, which is in a perMoſes.
Matt. 13. where you obſerve, the ſowing of Seed repreſents the diſſeminatiimproved, or miſcarried, in proportion, as the heart of the Believer was more, or leſs prepared for it. But ſome fell on the Good ground: that is, ſome were of a good and vertuous diſpoſition of mind, and there the Doctrines of Chriſt, here called the
ſpiritual Seed, did ſpring up in their ſouls, and thrive and grow exceedingly well; and they became extraordinary ProChriſtianity.
Eccleſ. 12. there is a very elegant DeWhile the Sun is not dark; that is, while thy Reaſon and Underſtanding is bright and vigorous within thee. Verſ. 3 When the Keepers of the houſe ſhall tremble; that is, the Hands which keep and defend the Body, ſhall grow weak and languiſhing.—and the ſtrong men ſhall bow themſelves; that is, the Leggs, through the Infirmity of Age, ſhall not be able to ſupand the Grinders ſhall ceaſe, becauſe they are few; that is, not ſo many in Number, and very much decayed in their ſtrength and firmneſs.—and they wax dark that look out at the windows; which very well expreſſeth the dimwindows of the Body.—Verſe 4. and the Doors ſhall be ſhut without, by the baſe ſounding of the Grinding; that is, the Mouth, and Lips, and Jaws, ſhall fall in, and cloſe and contract themſelves, not beand he ſhall riſe up at the voice of the bird; that is, the old man ſhall be more watchfull, and without ſoundneſs of Sleep, and ſo preleaſt noiſe, at the voice of the Cock-crowing.—and the Daughters of muſick ſhall be brought low, that is, the Organs of the voice decay, and now are unable to create, and ſend out the pleaſant and harmonious ſounds in ſingingand the man ſhall be afraid of high places; that is, the poor old man ſhall tremble to go up into any high place, for fear his Head, through weakneſs, turns giddy, and he fall and tumble down again. Verſ. 5. And the Almond-tree ſhall flouriſh, that is, his Head ſhall be as white with Gray-hairs, as the Bloſſoms of an Almondand the graſs-hopper ſhall be a burthen; that is, the old man ſhall be ſo much decayed, and ſo extremely weak, that he cannot ſuſtain the weight of the lighteſt burthen.
Luke 15. You have there an Incompa
And, What is the whole Book of Canticles, but a continued Metaphor? where the ſweet Conference between Chriſt and his Church, is repreſented in ſuch words and expreſſions, as ſeem only proper to Man and Wife, and therefore Chriſt condeſcends to expreſs himſelf in the ſame familiar dialect, to give us the beſt aſſu
Matt. 25. 1. Where you have the ſtate of the Church repreſented in the Charaonce prepar'd and diſperſevere in our Courſe after him. Now then, the Bridegroom is Chriſt himſelf, the time of the Wedding is at his laſt conight is the melancholy ſtate and condition of the Church in the World; the Virgins are they that make profeſſion of the purity of the Goſpel, and the wiſe Virtrue Believers, that are conprovided in their Hearts, to receive
Oil that burneth, howſoever it be not always in actual exerciſe; but the fooliſh ones are they in the Church, who have been very negligent to excite and cheriſh the Gifts and Graces of the Holy Spirit: the Lamps are their Hearts, which are unprovided, the Slumber is their Remiſs
The Holy Scripture is very full of AlJob 20. 12, 13.—c. 27. v. 20.—c. 28. v. 9. Pſal 23. v. 1.—69. 1, 2, 3.—75. 8.—80. v. 8, 9, 10. Prov. 3. 8. Iſai. 1. 5, 6, 7.—30. 30. Matt. 3. 10, 12.—5-13.—7 3, 4, 5, 6.—9. 14. Luk 9. 62. Rom. 11. 16, 17, 18. But I ſhould be too tedious ſhould I give you an accurate view of the particular In
Metalepſis multiplies a Trope in one word, when one improper term ſerves to expreſs another by it, till you arrive at the moſt proper one of all.
Matt. 21. 20. All the City was moved: The word City here ſignifies Jeruſalem; the general term comprehending the parSynecdoche generis, and Jeruſalem denotes the Inhabitants of it, by a Metonymy of the Subject.
Lament. 4. 4. The tongue of the ſucking child cleaveth to the roof of his mouth for very thirſt: here firſt, by the extreme thirſt of the ſucking Infant, is ſignified the barren and dry breaſts of the Mother; and by her Want of Milk, extreme Hunger and Famine; and by Famine, the diſmal Poverty and Miſery of the People.
There are four ſorts of a Trope, Metonymy, Irony, Metaphor, Synecdoche.
Metonymy, of the cauſe, when the name of the very Perſon ſerves to expreſs the act, or operation, proceeding from him: thus,
Holy Spirit ſometimes ſignifies onregeneration, or a new birth, which is the peculiar efficacy of the third Perſon in the Bleſſed Trinity.
Pſal. 51. 10. Renew a Right ſpirit within me: and to the very ſame purpoſe ſee Ezek. 36. 26. Eph. 4. 23. Rom. 12. 2. all which places ſeem to imply nothing leſs than a moral change wrought in our Souls by the Influence of divine grace, whereby we become regenerate or born again.
1 Theſſ. 5. 19. 'tis the admonition of St. Paul, not to quench the Spirit,
ſimilitude borrowed from the fire of the ancient Altars, which was continually to be preſerved alive; and ſo here, he muſt not extinguiſh the Gifts of the Spirit, but keep them in conſtant exerGrace, Charity, meekneſs, &c. See Matt. 25. 8.
2 Tim. 1. 6. The very ſame Apoſtle comGift of the Holy Spirit, that is, Grace, or Faith, or Godlineſs, or ſome other divine Quality which is excited in us by the mighty energy, power, or operation of the Holy Ghoſt.
Spirit alſo ſometimes ſignifies a divine power or energy reigning in the Soul of the regenerate Man: See Luke 1. 46, 47.
My ſoul doth magnifie the Lord, and my ſpirit hath rejoiced in God my Saviour. There are not a few other places of ScriSpirit, is often made uſe of, to expreſs the new Man, and ſpiritual ſtrength, Rom. 1. 9. Galat. 3. 3. Acts 17. 16.
2 Kings 2. 9. It was the earneſt requeſt of Eliſha to Elijah, let a double portion of thy Spirit be upon me; that is, give me an extraordinary meaſure of the gift of Prophecy, and power in working Mireportion of thy Spirit, as being the peculiar gifts of the Holy Spirit conferred upon us. See Num. 11. 25. 2 Kings 4. 1, and 42.
Dan. 5. 12. Daniel had a more excelſpirit, that is, a more eminent gift of the ſpirit, more knowledge, and more underſtanding.
Numb. 11. 25. The Spirit of the Lord reſted upon the ſeventy Elders; that is, the Gift of Prophecy and Prediction.
Acts 19. 2. We have not ſo much as heard, whether there be Any Holy Ghoſt: that is, we are very much Strangers to the virtue, power, or influence of him. And you find afterwards, they received the Holy Ghoſt; that is, the divine Inſpirations of him, which did eminently appear in the
languages and of power of working Miracles, and other kind of Wonders. To the ſame purpoſe, ſee Acts 1. 5. Jo. 7. 39.
Rev. 1. 10. I was in the Spirit; that is, in a Rapture or Ecſtaſie, in which the Un
Ezek. 37. 1. The hand of the Lord carried me out in the Spirit of the Lord; that is, by a viſion occaſioned by him; where you ſee, in both theſe places, the Spirit, the efficient Cauſe, is put for the Effect, proceeding from him.
Luke 16. 29. They have Moſes and the Prophets; that is, the Books of Moſes; where by a Metonymy of the efficient Cauſe, the Author is put for his Writings. See Luke 24. 27.
Eph. 4. 20. But ye have not ſo learned Chriſt; that is, the Goſpel and Doctrines delivered by him.
Acts 2. 4. They began to ſpeak with Other tongues; that is, with different ſorts of languages.
Prov. 25. 15. A Soft Tongue breaketh the Bones; that is, a mild and courteous way of ſpeaking, ſoftens the hardeſt Heart, and moſt obſtinate Reſolutions; where you ſee, in both theſe places of Scripture, the
inſtrumental Cauſe ſignifies the Effect it ſelf produced by it.
Gen. 11. 1. And the whole earth was of One lip; that is, of one language, and uInſtrumentum pro Effectu ipſo.
Job 31. 6. Let God weigh me in an even Balance; the inſtrument of Equity and Juſtice, for equity it ſelf; and ſo without a Metaphor, the Phraſe ſignifies no more, but, Let God try and examine me impartially.
Ezek. 7. 15. the Sword is without, and the Peſtilence and the Famine within; that is, death, and ruin, is ſcattered every where; and is ſignified by thoſe which are the uninſtruments of it.
Matt. 10. 34. I came not to ſend Peace, but a Sword; that is variance, and death, and perſecution; inſtrumentum, pro Re effecta. Not that our Saviour's Coming was the proper Cauſe of ſuch Unhappineſs; but ſo it ſhould eventually happen out upanother World, and ſo extreamly contrary to all the deſigns and intereſt of the preſent World.
Metonymia Materiae, when the very name of the matter ſignifies the very thing
faſhioned out of it: thus,
Pſal. 115. 4. Their Idols are Silver and Gold.
Dan. 5. 4. They praiſed the Gods of Iron and Braſs; that is, made out of thoſe metals.
Gen. 3. 19. Duſt thou art, that is, thou art formed out of it.
Pſal. 105. 18 He was laid in Iron, that is, in Chains of Iron.
Metonymy of the effect, when the thing cauſed is put for the efficient Cauſe of it.
Gen. 4. 13. My Puniſhment, ſays Cain, is greater than I can bear, that is, my iniquity is greater than can be forgiven ▪
There, puniſhment ſignifies the very ſin it ſelf, as the immediate Conſequence of it.
2 Kings 4. 40. there is Death in the Pot; meaning ſome moſt deſtructive and poiſonous thing, which cauſeth Death.
John 17. 3. And this is life Eternal, that they may know Thee, the only true God; that is, the Knowledge of God and his Son Jeſus Chriſt, is the principal Cauſe of everlaſting Salvation to all that live ſuitably to thoſe notices.
Luke 2. 30. My eyes have ſeen thy Salvation,
Saviour himſelf, the Author of it. So Gen. 49. 18.
I have waited for thy Salvation; that ispromiſed Meſſiah. So Iſai. 49. 6. All fleſh ſhall See the Salvation of God; that is, a Saviour.
Gen. 25. 13. Two Nations are in thy womb; that is, the Fathers of two NatiEſau and Jacob.
Rom. 7. 7. Is the law ſin? ſaith our Apoſtle; that is, Is the Law it ſelf the proper cauſe of Sin? or, Is there any ſuch malignity in the very nature of it, as produceth any ſuch Effect?
1 Cor. 10. 13. Let every one Pleaſe his Neighbour for Good, to Edification; that is, ſo behave himſelf in all things of indifferency, that ſuch a deportment may be the cauſe of their good will and pleaſure, and purchaſe their favour and kind opinion of us. So Rom. 15. 2.
A Metonymy of the Subject; when the Subject is made uſe of, to ſignifie the accident or quality inherent in it.
Prov. 6. 32. whoſo committeth Adultery with a woman, wanteth a Heart; that is, wiſdom and underſtanding: ſo he that truſteth in his own heart, i. e. in his own diſcretion and prudence.
Pſal. 7. 9. the heart is put for the thoughts and inclinations of it, Pſalm 62. 8. - 142. 2.
Continens, pro Re contenta.
Luke 22. 17. He took the Cup, and gave thanks,
cup is put for the liquor contained in it, as is more plain from v. 18 I will not drink of the Fruit of the Vine. Thus in the Bleſſed Sacrament of the Lord's Supper, this cup is the N. Teſt. in my blood, not the veſſel it ſelf, but the liquor in it.
The Place ſignifies the Thing or Perſon in that place.
Matt. 8. 34. The Whole city went out to meet him: Locus, pro Incolis. So Mark 1. 33. Iſai. 38. 18. The Grave cannot Praiſe thee: they that are dead, and buri
Gen. 7. 1. Come thou, and All thy houſe, into the ark; thou and all thy family.
Pſal. 69. 22. Let their Table be made a Snare to them; that is, Let their meats and drink, prove dangerous to their health and happineſs.
Wo unto thee Corazim, wo unto thee Bethſaida. So Matt. 10. 15. - 3. 5. where the places ſignifie the inhabitants of them, and thoſe heavy judgments denounimpenitency and diſobedi
I have ſinned againſt Heaven, that is, God himſelf; for altho' he is Omnipreſent, and ſo in all places of the World at the very ſame time, yet if we can ſay God dwells any where, we may more properly ſay, he is in heaven.
The name of the things repreſented is ſometimes uſed to expreſs the ſign of it: thus,
Ezek. 7. 27. The Prince ſhall be Cloathed with Sadneſs and deſolation; that is, with ſuch garments, as are the proper expreſſions or ſigns of mourning and lamentation.
Mark 14. 22. Jeſus took Bread, and bleſſed it, and Brake it, and gave it to his diſciples, ſaying, Take, eat, This is my body: where the Verb ſubſtantive, is, muſt not be taken in the ſtricteſt ſence; but there it muſt be expounded thus, this Bread is repreſentative of, or ſignifies my Body broken, being to you all, a ſenſible ſign or reſemblance of it. Wine is ſometimes calBlood.
Matt. 26. 27, 28. Our Saviour took the Cup and gave it to them, ſaying, Drink ye all of it; for this is my Blood: which is a figurative expreſſion; Nomenrei ſignatae, pro Signo; and how very abſurd is the Conſequence, if you ſuppoſe there is no Figure, and that the words muſt be taken
this, referrs to the cup, and ſo, this cup is my blood; which is ſuch an Abſurwine contained in the Cup, repreſents, or is a manifeſt ſign of my blood: And that this is a true and proper explication of the words, is ſtill more plain from the next Verſe, v. 29. where our Saviour aſſures his Diſciples, that although he commands them all to drink of it; but, ſays he, I will drink no more of the Fruit of the vine; where he himſelf plainly calls it wine, immediately after he gave it to his Diſciples, although in verſ. 28. he calls it his blood. But I referr you to a Treatiſe upon this Subject written by his Grace, the Arch Biſhop of Cant. where this abſurd Doctrine of Tranſubſtantion is ſufficiently expoſed.
Gen. 17. 10. This is my Covenant, Every Male-child ſhall be circumciſed; where Circumciſion, the Sign or Condition of it, is yet called the Covenant it ſelf.
1 Sam. 18. 7. Saul hath ſlain his Thouſands, and David his Ten thouſands: MeDux, pro Exercitu; the Armies of theſe two Generals had done ſo.
Metonymy of the Adjunct; when that which belongs to any thing, ſerves to repreſent the thing it ſelf: thus,
They ſhall bring down my Gray-hairs with ſorrow to the Grave; that is, me, that now am Gray and old in years.
Gen. 31. 53. Jacob ſware by the Fear of his father Iſaac; that is, by the God, whom Iſaac feared.
2 Kings 20. 1. Set thine houſe in order; meaning his houſhold affairs.
The time is put for things that are done, or are in time.
My Times are in thy Hands; that is, my life and continuation of it is in thy Power.
John 12. 27. Save me from this hour; that is, from that Agony and Paſſion I muſt undergo at that very time.
Eph. 5. 16. The Days are evil; that is, The men of theſe times are ſo.
Job 32. 7. I ſaid, Days ſhould ſpeak, and Multitude of years ſhould Teach wiſdom: that is, Men of great age and experience ſhould inſtruct us.
The Sign is commonly uſed to expreſs the very Thing ſignified by it.
A Throne is put for a Kingdom, Pſalm 89. 4.
Sceptre ſignifies regal Power, Gen. 49. v. 10. The Sceptre ſhould not depart from Judah.
Rom. 13. 4. He beareth not the Sword in vain; that is, power and authority.
Phil. 2. 10. At the Name of Jeſus every knee ſhall bow; that is, at the Perſon, when his name is mentioned.
The Goſpel of Uncircumciſion was committed to me, as the Goſpel of Circumciſion was to Peter; that is, Paul had the ſame Commiſſion, to go and inſtruct the Gentiles, as Peter had, to teach the Jews; theſe two terms being ſigns of diſtinction between them, Circumciſion, and Uncircumciſion.
His enemies lick the Duſt; a ſign of ſlavery and ſubjection, and ſo ſignifies their enemies ſhould be ſlaves to them.
Lament. 2. 10. The elders of the daughters of Sion ſit upon the Ground, and keep Silence; they have caſt up dirt upon their heads, they have girt themſelves with ſackcloath, the virgins of Jeruſalem hang down their heads to the ground: meaning, they were in mighty ſorrows and afflictions, demournfull ſigns and repreſentations.
Antecedent, or that which goes before, is put for the Conſequent of it: Thus;
Rom. 2. 5. After thy impenitent heart, treaſureſt up wrath unto thy ſelf; that is, Puniſhment, as the natural reſult of our diſobedience.
He that eateth or drinketh unworthily, eateth and drinketh damnation: but the word antecedent to his damnation hereafter.
Pſal. 105. 44. He gave their labour unto the locuſt; where labour ſignifies, the profit and benefit ariſing from it, the very fruits of all their labour and induſtry.
Prov. 24. 27. It is not good to know the face in judgment; not that the bare notice, or the acquaintance with a Perſon, was infavour and partiality, to him, in matters of judgment and juſtice.
Ironie is a ſort of a Trope or Figure, by which we ſpeak contrary to our very Thoughts; ſaying one thing, but meaning what is very different to it.
How glorious was the King of Iſrael to day? that is, how ſhamefull? how diſhonourable? See the Con
Job 12. 2. No doubt but ye are the people, and wiſdom ſhall die with you: as if he ſaid; You, ſurely, fanſie your ſelves to be extreamly wiſe; and that all wiſdom ſhall periſh with you; which is a tacit reprehenJob of ſome impiety, as if God's judgments upon him was an infallible ſign of his wicked life; this very opinion is condemned, Luke 13. 4.
Gen. 37. 19. Behold this Maſter of dreams cometh: this was ſaid not without the higheſt ſcorn and deriſion of Joſeph, when their opinion of his Interpretation about them, was otherwiſe.
Amos 4. 4. Come to Bethel, and tranſgreſs at Gilgal, multiply tranſgreſſions, and bring your ſacrifices every morning: As if the Prophet ſaid, Come, Make haſt, and make preparation to offer Sacrifices in your worſhip of Idols: but then rememunpuniſhed for theſe Offences. And if at firſt ſight the words ſeem to be ſome kind of Invitation to the practice of Idolatry; yet really they are the higheſt diſſuaſion from it imaginable.
Rejoice, O young man, in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thy eyes: Now what literal Expoſitor would not preſently take this advice of Solomon to the young man, to be a very great encouflower of his youth, to make the very beſt uſe of his time, and to purſue all kind of ſenſual pleacheck imaginable, to ſtop the courſe of his ſinfull Life?—But know thou, that for all theſe things, God will bring thee into judgment: This indeed was an amazing Sentence; and ſufficient, one would think, to ſtrike his Soul, and force her to conſider the dangerous conſequence of Sin. Go on, but yet remember, there is a day of judgement, when you muſt give a moſt ſevere account, of all your Exceſs and Senſualiſupream Judge of Men and An
1 Kings 18. 27. Thus Elijah adviſeth the Prophets of Baal, Cry aloud, for he is a God, either he is talking, or he is purſuing, or he is in a journey, or peradventure he ſleepeth, and he muſt be awaked: As if the Prophet ſaid, Cry aloud, ye Prophets, for perhaps your God is full of thought
contemplation, and diſcourſing to himhear the ſound of your Voices. Cry aloud, perhaps your God is in a full purſuit of his enemies; or poſſibly he may be ſleepy and drowzie, and you muſt awaken him by your exceſſive Noiſes. And it came to paſs, that Elijah mocked; and the Event was a very ſufficient demonſtration of it.
2 Cor. 12. 13. What was it wherein ▪ you were inferiour to other Churches, except it be, that I my ſelf was not burthenſome to you? forgive me this wrong: as if S. Paul ſaid, You differ from no Church planted by any of the Apoſtles, but only in this one particular, that I put you to no kind of charges for the relief of my Neceſſities; and this, I hope, was ſuch a kind of injury, ſuch a trouble, as you, I ſuppoſe, can eaſily pardon. Forgive me this wrong, that I was not ſo very chargeable to you, as ſome of the Apoſtles have been to other Churches. This was a very gentile and pleaſant way of reprehenſion, and carries with it more force and power of Convictiſerious way of argumen
2 Cor. 10. 12. For we dare make our ſelves of the number, or compare our ſelves
with ſome, that commend themſelves: tho' Saint Paul had very great qualifications, and therefore had much more temptation to compare himſelf with other men, eſpecially with thoſe, who in all reſpects, were ſo very much inſeriour to our Apodare not preſume, to make the leaſt compariſons. How pleaſantly does St. Paul reprove the Pride, the Arrogance, the vain preſumption of ſome falſe Apoapplauſes of their own merits; and flatter'd themſelves, that others were in no reſpect comparable to them.
—Maſter, we know that thou art true, and teacheſt the way of God in truth neither careſt thou for any man: for thou regardeſt not the perſon of man: Now that Chriſt was the moſt ſincere Lover of truth, not handling the Word of God deceitfully, in compliance to humane paſſions, and infirmities, cannot be denied without the higheſt Blaſphemy; yet the hypocritical Phariſee ſaid this, in a way of ſcorn and deriſion of him; and not as if it was in the leaſt conformable to their opinion of our Saviour Chriſt; but all this ſolemn Preface was only made uſe of as a more artificial expedient to betray Chriſt, to deliver his opinion with more freedom,
lawfulneſs of giving tribute to Caeſar; for the queſtion was very treacherous, and to determine either for, or aCaeſar, was almoſt equally dangerous; if he declares in favour of Caeſar, then he is no longer a friend to the common People; and if Chriſt anſwered, that the payment of tribute was unlawfull; he had been preſently found guilty of Sedition; this was their Motive to this inſidious Queſtion, and that pompous Introduction to it, was only look'd upon by them as a more effectual and plauſible way to beperceived their wickedneſs, their diſſimulation, their vile hypocriſie; and ſays, Why do ye endeavour, unſpecious pretence of reſpect and reenſnare me? Why tempt ye me, ye Hypocrites?
Matt. 2. 8. Go, ſays Herod to the Wiſe Men, and ſearch diligently for the young child, and when you have found him, bring me word again, that I may come, and worſhip him: Thus the Tyrant diſguiſeth his moſt villainous deſign, under the colour of an honourable reſpect; when his intention was to deſtroy and murther him, as appears from Verſe 16.
A Metaphor is an artificial Tranſlation of a word, from the proper ſignification of it to another, becauſe there is ſome proſimilitude, and the very thing ſignified. This kind of Trope is extreamly pleaſant, and not without excellent uſe; for it inriches our mind with two Idea's at the very ſame time, with the truth, and the ſimilitude.
Deut. 32. 42. I will make my arrows drunk with bloud, and my ſword ſhall devour fleſh: The firſt Metaphor is borrowexceſſive and intemperate drinking, intimating to us the mighty effuſion of blood, and the exceeding greatneſs of their ruin and deſtruction. The ſecond is taken from the moſt eager and hungry apimages of death come much more lively to the underſtanding, and how impoſſible it is for us to eſcape the edge of the Sword, when God himſelf is concerned in our ru
Zech. 9. 14 His Arrows ſhall go forth as lightning. A very proper ſimile to exſwift death and execution.
I will be unto Ephraim, as a Moth; which expreſſion repreſents to us inſenſible decay and ruin; as a Moth ſecretly fretting a Garment, ſo Ephraim ſhall ſilently conſume away, by the moſt ſecret and unaccountable ways.
Matt. 5. 13. Ye are the Salt of the Earth; for as 'tis the property of Salt to preſerve any thing from its Putrefaction, ſo the doctrines of the Apoſtles were to ſeaſon our minds, and preſerve and purifie us from all immoral Corruptions or Im
Pſal. 91. 5, 6. Thou ſhalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the Peſtilence that walketh in darkneſs; and the Expreſſecret Malignity of the Plague, and how it ruins and deſtroys us after inviſible ways and degrees; ſo that the Invaſion of it becomes irreſiſtible.
Job 6. 4. For the arrows of the Almighty are within we; the poiſon thereof drinketh up my ſpirit; the terrors of the Lord ſet themſelves in array againſt me; the term is military; when an Army of Men put themſelves in a poſture to attack and encompaſs their Enemies.
Tim. 6. 16. God is ſaid to dwell in Light, which no man can approach unto: Which Metaphor conveys to our Mind a ſtronger notion of his incomprehenſible Nareaſon to make cuenquiries after God, who is inacceſſible, as the Sun is to our Eye when it ſhines out in its brighteſt glory. Why then doſt thou dive into abſtruſe and myſterious Truths concerning the Bleſſed Trinity? for with Job the Queſtion is, Chap. 11. v. 7. reſolved, that all ſuch Enquiries are unprofitable; Canſt thou find out God unto Perfection; that is, 'tis all in vain, for 'tis impoſſible ſo to doe.
Numb. 6. 25. The Lord make his face to ſhine upon thee; that is, the Lord be gracious and favourable to thee, as the Sun looks moſt kindly upon us when it appears in its brighteſt luſtre and glory.
—But unto you that fear my name, ſhall the Sun of righteouſneſs ariſe with Healing in his wings: This is a very lively Compariſon between Chriſt and the Sun, which by his refreſhing influence, warms every thing into life. So our Saviour alſo, by the comfortable heat and efficacy of his perfect Righteouſneſs, brings life and ſalvation, and quickens, and revives all who were ſpiritually dead, and who
his appearance ſate in darkneſs and in the ſhadow of death.
Chriſt is ſometimes called a Star, Num. 24. 17. becauſe his appearance brought more light of Knowledge into the world. He is ſometimes called a Sceptre, to ſigniroyal Office; and ſometimes a Father, to expreſs his love and affection; ſometimes a Shepherd, which kind appellacare and watchfulneſs over us. He is termed the ſpiritual Rock, of which the Iſraelites did drink in the Wilderneſs, Exod. 17. 6. 1 Cor. 10. 4. for they drank of that ſpiritual rock that followed them, and that rock was Chriſt; that is, did ſacramentally repreſent Chriſt, who being ſmitten by his Father, did by the precious effuſion of his blood, deliver us from death.
Judges 5. 20. They fought from heaven, the ſtars from heaven fought againſt Siſera; which is a military Expreſſion, but here it may ſignifie no more, than that the very ſtars by their ſecret influences did ſome way or other contribute to their overthrow, perhaps by cauſing great Falls of Rain or Snow.
Coloſ. 2. 17. Which are but a ſhadow of things to come;
tranſitory ſigns or repreſentations, but the body, or ſubſtance,
reality of theſe Myſteries, are oppoſite to ancient Ceremonies, as much as body is to ſhadow; for what are ceremonies, but as it were the firſt drawings or ſhadows of a Picture, which ſtrokes and devaniſh and diſappear as the life and perfection of it is coming on.
Pſalm 139. 2. Thou underſtandeſt my thoughts afar off: A Metaphor taken from a proſpect of any thing at a great diſtance from us; but in a proper ſence, the phraſe aſſures us, that God by the infinite power of his preſcience, knows our thoughts before they ſpring up in the ſoul; and yet this infinite view of them gives no determinations to them; for by his infinite underſtanding, how does God foreſee all the various turns and reflections of the mind, and how the ſoul after many ways of thinking, will at laſt reſolve to put this or that deſign in execution; ſo that this infinite proſpect of our thoughts derives no neceſſary power and influence upon them. To uſe a lower Inſtance; And if you your ſelf could foreſee that your friend after many changes of his mind, would certainly travel into Italy, ſuch a previous knowledge of his affairs and deſigns, by no means gives any byas to them; neither is he obliged by any power
proſecute his journey.
Synecdoche, from comprehend: This Trope is a form of ſpeaking, when we make uſe of words that are more comprehenſive, for others which are leſs: and ſo on the contrary, when we put the name of a part to ſignifie the whole, or elſe the name of the whole to expreſs any particular part of it; as if you ſay, the Plague is in France, when perhaps 'tis onParis.
There are four ſorts or ſpecies belong
1. Synecdoche Generis, when a general word comprehends a particular, or when the univerſal denotes the ſpecial term. Thus:
Luke 2. 1. It came to paſs that all the world was to be taxed; meaning the whole Roman Empire, a ſmall, though very re
Exod. 9. 6. And all the cattel of Egypt died; which ſignifies not univerſally, as if every kind of Beaſt were deſtroyed, but only, or at leaſt chiefly, thoſe that then were in the fields; for that ſome were preverſ. 19.
All fleſh, Gen. 6. 12. and All Creatures, Mark 16. 15. ſignifie man only.
And, Every Creature, implies only ſome of each ſort, and not all of every kind, Gen. 7. 8.
So, All manner of four footed beaſts, ſignifies a very great number, Acts 10. 12.
Exod. 20. 10. Thou ſhalt not doe any manner of work on the Sabbath day; that is, no toilſome and ſervile labour, which is the buſineſs of every other day; where the univerſal term of negation is limited and reſtrained to a particular Negative. So,
Ye ſhall not ſwear at all, is a prohibition, not excluding all manner of Oaths, but ſuch only as are raſh and not required in a judicial way by the ſupreme Ma
Matt. 27. 44. The thieves alſo,
which were crucified with him upbraided him; where the plural Number denotes the ſingular, for only one of the two Thieves did vilifie our Saviour, as appears from Luke 23. 39.
2. Synecdoche Speciei, when a particular word or expreſſion of a more narrow ſiggeneral and larger notification. Thus,
James 1. 27. Pure religion is this, to viſit the fatherleſs and the widow in their affliction; which are but a very narrow compaſs of Religion; but they are taken more generally, for any Perſons under aſort of Calamity.
Exod. 3. 8. A Land flowing with milk and honey; that is, abounding with all things good and deſirable.
Abraham and Iſrael, two proper Names, ſignifie the Patriarchs, a word of larger extent, Iſai. 63. 16.
Exod. 20. Honour thy father and thy mother, is a duty more univerſal, and comobedience and reverence to all Superiours, eſpecially thoſe in high Authority.
3. Synecdoche Totius, when the Name of the whole ſerves to denote a part of it. Thus,
Luke 23. 43. To day thou ſhalt be with me in Paradiſe; where the word thou ſeems to comprehend the whole man; but it ſignifies his ſoul only, without his body.
2 Pet. 3. 6. The whole world being overflowed with water; that is, the earth, the loweſt part of the world.
Dan. 2. 4. O King, live for ever: where all duration of time, even to Eternity, ſiglong part of time, for ever, that is, for a long time.
4. Synecdoche Partis, when the Name of a Part or Member is made uſe of to notifie the whole thing or perſon.
Acts. 27. 37. And we were all in the Ship, two hundred threeſcore and ſixteen ſouls: where the whole man.
And the evening and the morning were the firſt day; where the principal parts of the day ſignifie the entire ſpaces of day and night.
Epizeuxis, from to join together. This Figure repeats the ſame word in the ſame Sentence, by way of emphaſis, and ſo gives more life and paſſion to our diſcourſes: Thus:
How does Holy David expreſs himſelf in an infinite Paſſion, upon the death of his Son Abſalom, 2 Sam. 18. 33. O my ſon Abſalom, my ſon, my ſon Abſalom, would God I had died for thee, O Abſalom my
ſon, my ſon: How often are the very ſame words over and over again; to ſignifie, if poſſible, the mighty grief and anguiſh of his Soul, for the irreparable loſs of his dearly beloved Son.
Pſalm 22. 1. My God, my God, why haſt thou forſaken me? See Matth. 27. 46. The words are full of Complainings, moſt earneſtly lamenting, that God himſelf was departed from him, even when his Divine preſence was moſt needfull to preſerve him from the approach of ſome imminent danger, but in reſpect of Chriſt figured by David, they are the expreſſions of his Humanity, repreſenting the extreme Agoinexpreſſible Pains and Torments. See Matt. 26. 38, 39. My ſoul, ſaith Chriſt, is exceeding ſorrowfull, even unto death. See alſo Luke 22. 44.
Luke 23. 21. But they cryed, ſaying, Crucifie him, Crucifie him; repreſenting to us their moſt violent Importunities, and loud Clamours of the People againſt his Life.
Acts 9. 4. Saul, Saul, why perſecuteſt thou me: A very earneſt and paſſionate Expoſtulation from heaven, to move and perſuade Saul, that he ſhould no longer breath out threatnings and ſlaughters aChurch of Chriſt.
Oh Jeruſalem, Jeruſalem; How is the ſame word repeated over aemphatically, to give us the higheſt conception of God's trouble and mighty concernment for their impenitency and wilfull diſobedience? See Pſalm 145. 18. Joel 1. 15. Exod. 34. 6.
Anadiploſis, derived from duplico. This Figure pronounceth the ſame word in different Sentences: when the laſt word of the preceding Prorepeated in the beginning of the following: thus;
Rom. 14. 8. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: and therefore in either ſtate, 'tis our buſineſs to preſerve in our minds a lively ſenſe of God's providence; and refer our ſelves to his care and protection of our ſouls and bodies; ſince whelive or die, we are the Lord's. See Rom. 8. 17.
Phil. 2. 8. He became obedient to death ▪ even the death of the Croſs: and was it not ſtill an higher inſtance of his great Humiſuch a ſort of death was by all reputed the moſt
infamous and ſhamefull way of dying.
Knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not aſhamed: thus is there a gradual progreſs from the practice of one Vertue, to another, althoaccidental indiſpoſition of our minds. One Vertue may not promote the exerciſe of another.
Climax, gradatio; when the words are in ſuch a Poſition, that there is a gradual aſcent from one to another: till you arrive at the laſt ſtep of the period: Thus;
Matt. 10. 40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that ſent me: There is here a gradual advancement in every period, and the laſt is the higheſt of all. In as much as the reſpect and honour given to God the Father, upon the reception of his Son, is much greater, than any that is paid to the Son, who, in reſpect of his humanity and his miſſion from Heaven, was inferiour to God the Father.
John 1. 11. In the beginning was the word, and the word was with God, and the word was God: In the beginning, that is,
creation of the world, the being; for if he was not beall things; how then could all things be made by him? The firſt word then ſignifies his eternity, the next his perſonality: And the word was with God; which phraſe expreſſeth a diſtinct mode or manſubſiſtence of the Son, from the Father; becauſe no Perſon is ſaid to be with himſelf, but with another Perſon. And the laſt words expreſly aſſert his Divinity; And the word was God: See this Text expounded in a Sermon of his Grace, the Arch-Biſhop of Canterbury.
1 Cor. 3. 22, 23. All are yours, and you are Chriſt's, and Chriſt is God's.
Rom. 8. 30. Moreover, whom he did predeſtinate, them he alſo called; and whom ▪ he called, them alſo he juſtified; and whom he juſtified, them alſo he glorified.
Matt. 5. 27, 28. Ye have heard, it hath been ſaid by them of old time, Thou ſhalt not commit adultery ▪ But I ſay unto you, That whoſoever looketh on a woman, to luſt after her, hath committed adultery with her already in his heart: So that the Chrimorality is much more refined; and reaches not only to the external actionsthoſe of the mind, the moſt ſecret imaginations.
But what went ye out for to ſee; a Prophet? yea, I ſay unto you, and more than a Prophet.
Matt. 8. 20. Jeſus ſaith unto them, The foxes have holes, and the birds of the air have neſts; but the Son of man hath not where to lay his head.
Here, in theſe Verſes, there is a noble riſe in the ſence of the words, and without much impropriety they are reducible to this Figure.
Anaphora, from to bring back again: 'tis a repetition of a word in the beginning of ſeveral Sentences: Thus;
The voice of the Lord is powerfull, the voice of the Lord is full of majeſty, Pſal. 29. 4.
Praiſe the Lord from the Heavens, praiſe him in the height, praiſe him all his Angels, praiſe him Sun and Moon: where the Roywhole order of created Beings, to ſing Praiſes to their Maker.
Charity ſuffereth long, and is kind, charity envieth not, charity vaunteth not her ſelf: where the abſtract is made uſe of for the concrete, the charitable Perſon, Pſal. 118. v. 8, 9.
A Sword is upon the Chaldeans, ſaith the Lord, a ſword is upon the Inhabitants of Babylon, and upon her Princes, and upon her wiſe men, a ſword is upon her mighty men; and they ſhall be diſmayed, a ſword is upon their horſes, and upon their chariots: This induction of Parcontinual application of the ſame term to every period, renders the diſcourſe much more emphatical, and infuſeth into the mind a notion of univerſal ru
Epiſtrophe, converſio, from verto. This Figure returns the ſame word at the end of ſeveral Clauſes: Thus;
Are they Iſraelites, ſo am I? Are they the ſeed of Abraham, ſo am I? 2 Cor. 11. 22.
Have we not propheſied in thy Name, and done miracles in thy Name? Matt. 7. 22.
See Pſal. 106. where, His mercy endureth for ever, is the concluſion of every Verſe, and very proper to expreſs the endleſs du
Symploce, complicatio, from fold together; when the ſame ſort of words are in the beginning and in the end of ſeve
Jer. 9. 23. Let not the wiſe man glory in his wiſdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: And this is the very Adleaſt place our hope and confibeſt of worldly things, but only upon God Almighty, who is only able to ſave, and defend us.
Epanalepſis, reſumptio, from accipio. This Figure makes uſe of the ſame word or expreſſion in the beginning and ending of the ſame Sentence.
Phil. 4. 4. Rejoice in the Lord always, and again, I ſay, Rejoice.
2 Sam. 18. 33. O Abſalom, my ſon, my ſon.
Epanados, regreſſio. This Figure emſame word at the beginning and middle of a Sentence, or in the middle and end of it; as if they were inverted,
Iſai. 5. 20. Wo unto them who call good evil, and evil good; who put light for darkneſs, and darkneſs for light.
Rom. 7. 19. For the good that I would, I doe not; but the evil which I would not, that I doe.
How are the terms here inverted? good is the object of his will, but ſtill 'tis impracticable; and evil, tho' contrary to his will and intention
yet that he puts inpractice.
John 8. 47. He that is of God, heareth God's word; ye therefore hear it not, becauſe ye are not of God; that is, becauſe ye are not regenerate by his Spirit.
2 Cor. 2. 15, 16. For we are unto God a ſweet ſavour of Chriſt, in them that are ſaved, and in them that periſh; to the one we are the ſavour of death unto death, and to the other the ſavour of life unto life: that is, the Goſpel is preached to all perſons, without any diſtinction, but the bleſſed efficacy of it, is extreamly diffediſpoſition of the receiver; for 'tis life and ſalvation to the believer; but to the faithleſs and diſobedient, inevitable death and de
Paronomaſia, a likeneſs of words; dericompoſition, ſignifies with alteration, and a name, from to change or allude to a name. This Figure employs the ſame word to a very different purpoſe, and ſometimes it changes one letter or ſyllable of a word to another ſence and ſignification.
Matt. 8. 22. Let the dead, bury their dead: the firſt words ſignifie a moral death, thoſe that are dead in treſpaſſes and ſins; but the laſt imply a natural death, ſuch as are dead and departed this life.
2 Cor. 10. 3. Though we walk in the fleſh, yet we do not war after the fleſh: though we are men, and made in the ſame faſhion like other men; yet in this reſpect we differ from them, for we place no conarm of fleſh, no aſſiſtance from the world, but all our ſufficiency is from God.
2 Cor. 6. 9. As unknown, and yet well known; as dying, and behold we live: tho' ſome may look upon us, as if they were not ſo deſirous to know us in our afflictions; yet others eſteem and value us the more, and are willing to know us in the greateſt of our Calamities.
Ploce, derived from to bind together. This Figure pronounceth a word ſo emphatically, that it denotes not only the thing ſignified, but alſo the very quality of it; thus 'tis no unuſual thing to reproper name of a man, to expreſs ſome remarkable vertue belonging to him; as we may ſay, In that action Alexander was Alexander, that is, a mighty Conque
Gen. 27. 36. Is he not rightly called Jacob, ſaith Eſau, for he hath ſupplanted me theſe two times.
Polyptoton, from variatio caſuum. This Figure employs words of the ſame derivation, but alters the termination, or the Mood, Caſe, or Gender.
Rom. 2. 21. Thou that preacheſt, a man ſhould not ſteal, doſt thou ſteal?
Rom. 11. 16. For of him, and through him, and to him, are all things; that is, God is ſupream, and diſpoſeth every thing to ſerve the wiſe ends of his providence.
But evil men and ſeducers ſhall wax worſe and worſe, deceiving and being deceived. See the various terHeb. 6. 14.
Ecphoneſis, Exclamation. This is a moſt pathetical ſort of Figure, whereby the Orator diſcovers the exceſſive paſſion of his own mind, and ſo makes a ſuitable impreſaffections of his Audience.
This Figure is varied many ways. Firſt, In a way of wonder and admira
Rom 11. 33. Oh the depth of the riches both of the wiſdom and knowledge of God! How unſearchable are his judgements, and his ways paſt finding out?
Secondly, In a way of ſorrow and mourning, for God's abſence, or of his diſregard to the voice of our Petitions.
Pſal. 22. 1, 2. My God, my God, Why haſt thou forſaken me? O my God, I cry
in the day time, but thou heareſt not.
Iſai. 6. 5. Wo is me, for I am undone; Thus, in a way of deſperation, how is the Prophet extreamly ſenſible of his own unforgiveneſs of his ſin was now impoſſible; this was the dreadfull apprehenſion of men in former times, when God did more ſignally manifeſt himſelf, Deut. 5. 25. Judg. 6. 22. and 13. 22.
Thirdly, In a way of expoſtulation with God himſelf, for his Mercy and Compaſ
Ob remember that my life is wind; Thus he makes the ſhort continuance of his being, a very great inducement, that God ſhould be more indulgent to him, and preſerve him from ſudden ruin and deſtruction.
Rom. 7. 24. O wretched man that I am, Who ſhall deliver me from the body of this death?
Job 6. 11, 12. What is my ſtrength, that I ſhould hope? and, What is my end, that I ſhould prolong my life? How does holy Job here complain of his inſufferable miſeries, and longs moſt paſſionately to be at reſt in his grave, as if he deſpaired of any ceſſation from his pains and afflictions ſo long as
alive. On that I might have my requeſt, and that God would grant me the thing that I long for!—
Rom. 9. 20. Nay, but O man, who art thou, that replieſt egainſt God? A ſevere reprehenſion to our peeviſh murmurings and complaints, as if God had not an abſolute power over us, to puniſh us, unleſs we our ſelves gave our conſent to the inflictions of it.
Fourthly, In a way of cenſure and reprehenſion.
Acts 12. 10. O full of ſubtilty, thou child of the devil, thou enemy of all righteouſneſs. And, Can there poſſibly be a worſe Cha
Fifthly, In a way of moſt earneſt wiſhing.
Pſalm 55. 6. O that I had the wings of a Dove! that I might flee away, and be at reſt.
Sixthly, In a way of infinite commiſeration and pity of our unhappy condition.
Oh Jeruſalem, Jeruſalem, which killeſt the Prophets, and ſtoneſt them which are ſent unto thee, how often would I have gathered thy children together, as a hen doth gather her thickens under her wings, and ye would not?
himſelf mourn for the miſery of his People? that they ſo neglected all the means to their ſalvation; when he himſelf infinitely deſired to preſerve them, even with the very ſame degrees of tenderneſs, as the moſt affectionate creature deſave, and hover over her Young.
Lament. 1. 1, 2. How is the golden city ſpoiled? how doth the city ſit ſolitary, that was full of people? how is ſhe become a widow? And ſo the Prophet goes on in a moſt elegant manner to deſcribe the miſery of her ruin and fall from her proſperity.
Seventhly, In a way of triumph and exultation.
1 Cor. 15 55. Oh death, where is thy ſting? oh grave, where is thy victory?
Eighthly, In a tranſport of love and admiration.
Pſal. 84. 1. Oh how amiable are thy tabernacles, thou Lord of hoſts! As if the Royal Pſalmiſt was in ſuch a rapture, that he could give no adequate notion of his love and delight in God's houſe; by a cold affirmation of the pleaſure of it, but was forced to run himſelf into an Ecſtaſie, and ſo leaves the queſtion undetermined, as if it was unexpreſſible.
Epiphonema is an Acclamation, containremarkable ſentence at the cloſe of our diſcourſe; it is, as it were, the laſt finiſhing ſtroke which we deſire to leave upon the affections of our Audience. Thus; St. Paul after he had confuted ſeveral falſe opinions concerning the manner of the reſurrection, at laſt he recommends the doctrine of it, adviſing them, upon the certain hopes and expectations of another life, to be conſtant in all manner of holineſs. Therefore, my beloved brethren, be ye ſtedfaſt, unmoveable, always abounding in the work of the Lord, for aſmuch as ye know that your labour is not in vain in the Lord, 1 Cor. 15. 58.
Matt. 6. 21. Our Saviour here endeacall off their affections from an exceſſive purſuit of the world; for if they did engage their thoughts ſo exceedingly, they would leave no room for Heaven; and then at laſt, to leave his diſcourſe ſtill more warm upon their ſpirits; thus he concludes, For where your treaſure is, there will your heart be alſo.
2 Cor. 10. 18. St. Paul, endeavouring to diſcourage the vanity of ſelf-commendation,
ſenſible impreſſion upon them, as the beſt diſſuaſive from the prafor not he that commendeth himſelf is approved, but whom the Lord commendeth.
Prov. 9. 17, 18. Stolen waters are ſweet, and bread eaten in ſecret, is pleaſant. This is the inſinuation of the adulterous woman, concerning the high reliſh of her unlawfull pleaſures; but then ſee the concluſion of ſuch unhappy ſatisfactions; but he knoweth not that the dead are there, and that her gueſts are in the depths of hell.
Eccleſ. 7. 31. Lo, only this have I found, that God hath made man upright, but they have ſought out many inventions. The only thing I fully apprehend, after all my enquiries, is this, That God at firſt enprinciple of right reacertain guide and direction to happineſs; but he loſt this noble talent through ſin, which is the cauſe of all his vain thoughts and imaginations.
When our Bleſſed Saviour had performed many wonderfull Cures, how do the People, with one voice, conſpire in this Acclamation, He hath done all things well; he maketh both the deaf to hear, and the dumb to ſpeak. Mark 7. 37.
Epanorthoſis, from a Greek word ſignicorrect or amend. When we are in a paſſion we are ſeldom ſatisfied with what we ſay, or doe; inſomuch that we are apt to fanſie our expreſſions are no ways equal to our thoughts, and ſo we ſtill add freſh, and more words to correct, as we think, the inſufficiency of the former.
Acts 26. 27. King Agrippa, believeſt thou the Prophets? I know that thou believeſt. Does not our Apoſtle ſeem as it were to queſtion the faith of King Agrippa, as if he were not yet ſufficiently convinced concerning the divine authority of the holy Scriptures: but then St. Paul, as if he was afraid of the incivility of the queſtion, does not ſcruple to ſay, that there was the leaſt reaſon to ſuſpect the belief of King Agrippa; and the inſinuation of Saint Paul was very powerfull, even almoſt to his very converſion, Verſe 28. then Agrippa ſaid, Almoſt thou perſuadeſt me to be a Chriſtian. And St. Paul ſaid, I would to God, that not only thou, but all that hear me this day, were both almoſt, and altogether ſuch as I am, except theſe bonds. And what expreſſion can be more Courtly, more
Genteel, what more effectual to prevail upon their affections, than thus to wiſh them, in all reſpects, like himſelf; but not ſo miſerable, not ſo unhappy, as to be unconfinement of Chains or impriſonment, as he himſelf was at that time?
1. Cor. 15. 10. I laboured more abundantly than they all, yet not I, but the grace of God which was with me. Obſerve here with what care and caution St. Paul diſtruſts his own natural ſtrength and abiliunſufficient to his converſion, and ſo preſently corrects himſelf, and aſcribes it more eſpecially to the influence and the conduct of divine Grace. As if he had ſaid, Though I was not wanting to the beſt of my power, to become a true Diſciple of Chriſt, yet muſt I freely ſay, that my converſion is principally to be aſcribed to another Cauſe: for the Incitatiwill, and the power, and the occaſions, and the means to make uſe of it, is derived from the inſpirations of the holy Spirit, which animates and gives life and vigour to all our thoughts, and ſo diſpoſeth us to repentance and amendment of life. See 2 Cor. 3. 5. and Phil. 2. 13.
Mark 9. 24 Lord, I believe, help thou my unbelief. How does he reprehend himpreſumption in
ſo much confidence of his ſtrength of faith, even to our Saviour himſelf; and therefore as if he were now diffident again, and that his belief was imperfect, and had ſome degree of weakneſs and infirmity; he at laſt humbly implores the divine aſſiſtance, to encreaſe and fill up the meaſure of his faith; Lord, help thou my unbelief.
1 Cor. 7. 10. And unto the married I command, yet not I, but the Lord. He prerecolle
himſelf, and aſſures his Corinthians that he gave them not theſe directions as a mere man, but as an Apoſtle and a perſon of divine Inſpiration, and ſo, not I, but the Lord commandeth; and this he ſaid, to give the more force and efficacy to their obedience of the Precept.
Luke 11. 27, 28. A certain woman ſaid unto him, Bleſſed is the womb that bare thee, and the paps that gave thee ſuck. But he ſaid, Yea, rather bleſſed are all they, that hear the word of God and keep it. As if our Saviour was ſenſible ſome might, through a miſtaken principle, aſcribe too much hobleſſed Virgin, bemother of our dear Lord and Saviinduſtriouſly give the preference to thoſe, who live and obey the precepts of the
Yea, rather bleſſed are they; ſo that the moral birth of Jeſus Chriſt in the ſoul, is a greater bleſſedneſs, than the natural birth of him was to the Virgin Mary: to believe and obey him, than to be the natural Mother of our Saviour. So that Chriſt himſelf lays no great matter of ſtreſs or privilege upon ſuch a relation, but aſanother place, to anticipate all miſtake upon ſuch an opinion; That he that lives in obedience to his Commands, is equally dear, and related to him, without any diſtinction, the ſame is my ſiſter, and father, and mother. Matt. 12. 49, 50.
Apoſiopeſis, a Greek word; and I have more manners, than to pretend to give you the derivation of it.
This Figure, through ſome violent paſſorrow, fear, ſhame or anger, obligeth us to break off our diſcourſe, and though we ſeem to conceal ſome part of it; yet, through the exceſs of paſſion, we do but the more ſenſibly diſcover our reſentments.
1 Kings 217. And Jezebel his wife ſaid unto him, Doſt thou now govern the Kingdom of Iſrael? The words are ſpoken with a
mighty emphaſis, and ſignify much more than is there expreſſed; doſt thou, or art thou worthy of the name of a King? thou that art ſo mean ſpirited, as to grieve thy ſelf upon this refuſal of Naboth's Vineyard: and, where is thy princely power and authority? Doſt thou now govern the Kingdom of Iſrael? is this any mark of thy regal Office? is this a ſign of thy indiſpenſible power? thus tamely to ſit down, thus to ſubmit to ſuch a denial; Doſt thou now govern?—
Gen. 3. 22.—And now, leſt be put forth his hand, and take alſo of the tree of life, and eat, and live for ever. Theſe words are ſpoken in a way of commination, and puniſhment, to Adam, for his high diſcommand; and they imply thus much; ſince thou haſt been ſo rebellious againſt me, I will now preſently drive thee out of my garden, and ſuffer thee no longer to be in a poſſibility of mahappy, or to be in my preſence.
Luke 19. 42. If thou, even thou, hadſt known, at leaſt in this thy day, the things which belong to thy peace! but now they are hid from thy eyes: which contain a moſt dreadfull denunciation of ſome future judgments that were to befall the Jewiſh
time for their repentance was now paſt, beyond all recovery, and therefore they were now to expect nothing elſe but ruine, and deſolation.
Pſal. 6. 3. My ſoul is ſore vexed: but thou, O Lord, how long? The ſence is imperfect and interrupted; but thou, O Lord, how long? that is, ſhall thy wrath and infliction of puniſhments endure? how long wilt thou delay to comfort and refreſh my ſoul, and take away the ſad occaſions of my grief?
Heb. 13. 1. I ſware in my wrath, if they ſhall enter into my reſt:
reſolution, though the expreſſion is more ſoft and gentle: as if God ſhould ſay, in his high diſpleaſure, I will not be found to ſpeak the truth, if now they enter into my reſt; which is the higheſt aſſeveration that is poſſible.
Apoſtrophe, a turning away, or a diſfrom and verto: 'tis a diverſion of our diſcourſe to another perſon, than we intended firſt perſon, than we intended firſt of all, to make our applications; thus a Man, who is in a violent tranſport of paſſion, turns
all ſides, and makes his addreſſes from this, to another perſon, whom he thinks at leaſt, will be more favourable to the cauſe of his complaining; nay, ſomeappeals to the moſt inſenſible things, to the heavens, to the earth; and in the fury of his paſſion, makes no difference and diſtinction; and ſometimes, like a mere child, quarrels with any thing, without cauſe or reaſon.
2 Sam. 1. 21. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, nor fields of offering. How does Holy David, in the violence of his ſorrow and lamentation, curſe theſe very places with barrenneſs, as if they were any way in the leaſt, acceſſory to the occaſions of his mourning, and therefore cruelly wiſhes them to be dry and fruitleſs, without bringmore fruit, or offerings of ſacrifice; but, what is all this expreſſion, what is this ſevere malediction, but only a more pathetical inſtance or aggravation of David's infinite ſorrow, for the loſs of his deareſt friend Jonathan? Verſ. 26. Thy love to me was wonderfull, paſſing the love of women: as if there was a more infinite tye of friendſhip, than in the very affections of the husband to his wife. Ibid. I am diſtreſſed for thee, my brother Jonathan:
very pleaſant haſt thou been: How does mournfull David diſcourſe to his deareſt Jonathan, as if now he was ſenſible, or could give attention to the voice of his mourning? and how goes he on to recollect the paſt endearments of his converſation, recalling to his mind the joys, the complacencies, and all thoſe innocent familiaricompany moſt delightfull to him, the ſenſe of which had made ſuch a very ſtrong and mighty impreſſion on his ſoul; that to remember, he was once ſo very happy in his deareſt friendſhip, and not to be always ſo, makes him now but the more miſerable, and the more ſenſible of his infinite loſs, of his deareſt friend?—Ye daughters of Iſrael, weep over Saul:—Oh Jonathan, thou waſt ſlain in the high places.—very pleaſant haſt thou been.
Iſai. 1. 2. Hear, O heavens, and give ear, O earth, for I have nouriſhed and brought up children, and they have rebelled againſt me. The thoughts of ſo much tenderneſs and ſo much indulgence, and ſuch ingratitude upon it, ſo highly provokes the Prophet, to that degree of wonder and amazement, that in his tranſport of paſſion, he ſeems to fanſie the moſt ſenſleſs Creacapable to be judges of ſuch
ſtrange ungratefulneſs; and therefore appeals to them, to make their remarks upon ſuch extravagant and unnatural rebellions.
Sometimes, for want of other objects, we turn our diſcourſe upon our own ſelves; and ſo the ſame perſon reproves, and is reproved by his own ſelf. Thus, in Pſal. 43. 5. Why art thou caſt down, O my ſoul? and why art thou ſo diſquieted within me? Oh truſt in God.
Sometimes again we make our addreſſes and applications to inſenſible things, as if it was in their power to hear, and favour our petitions; Then ſhall they begin to ſay to the mountains, Fall on us; and to the hills, Cover us. Luke 23. 30. And the apprehenſions of their dangers, and the extravagance of their fears may juſtifie, in ſome degree at leaſt, ſuch kind of applications, though in themſelves very vain, and moſt unreaſonable.
How does St. Paul triumph over death, and the grave? as if they heard his inſulting eloquence, or were ſenſible of their overthrow. O death, where is thy ſting? O Grave, where is thy victory? 1 Cor. 15. v. 55.
Pſalm 114. 5. What ailed thee, O thou ſea, that thou fleddeſt? or thou Jordan,
that thou waſt driven back? The Prophet asks the waters themſelves what was the reaſon of the wonderfull ebb of the redſea; or the ſtanding ſtill or partitions of the river Jordan: and in the vehemency of his paſſion, ſeems to expect from them a ſuitable anſwer; Why, ſays he, were you ſo very ſenſible of fear, when like trembling and amazed perſons, you left your places, and as it were, made up a wall on either ſide; as if you had forgot your natures, and were no longer fluid and moving; tell me then, What ailed you?
Proſopopoeia, fictio perſonae, derived from perſona, and facio.
This Figure ſuppoſeth another perſon ſpeaking our ſence and meaning, and ſo we introduce him into our diſcourſe. Someinanimate things to hear or ſpeak, as if they were real perſons.
Prov 8. 1. Doth not ▪wiſdom cry, and underſtanding put forth her voice?—Unto you, O men, I call, and my voice is to the ſons of men. Thus Solomon introduceth wiſdom under the character of a perſon ſpeaking and giving inſtructions, how they
practiſe, her kind admonitions. Some, though I think, erroneouſly, underſtand the Son of God, the ſecond perſon in the Trinity, under this repreſentation of Wiſdom, who is called the
But ask now the beaſts of the field, and they ſhall teach thee; and the fowls of the air, and they ſhall tell thee: where holy Job adviſeth his friends to go to the beaſts and birds for better information; and even they ſhould be able to tell them, that proſperity or afflictions were accidental to the pious, or to the ungodly man, and that no man ought to eſteem any one wicked, from the ſufferance of any calamity.
Prov. 30. 24, 25. The Ants are a people not ſtrong, but they are exceeding wiſe, and they prepare their meat in the ſummer. And now, who would not, at the firſt ſight, almoſt fanſie this was a deſcription of the State of Venice, and a character of their wiſdom and forecaſt in political matcommendation of the wiſdom and providence of thoſe little Ininelegantly terpeople extreamly wiſe.
Sometimes we introduce mute and inſenſible Beings, reaſoning and diſcourſing after the manner of Men, Judges 9. 8. See alſo 10, 11, 12, 13, 14, 15. verſes.
The Thiſtle that was in Lebanon, ſent to the Cedar that was in Lebanon, ſaying, Give thy daughter to my ſon to wife; and there paſſed by a wild beaſt that was in Lebanon, and trod down the Thiſtle. How does Jehoaſh, under this ſenſible repreſentation, deride the folly and the preſumption of Amaziah, King of Judah, who being a petty and inconſiderable Prince in compariſon of himſelf, therefore ſtyles himſelf the Cedar; as if there was no leſs difference between them, than there is between the Cedar, the great Monarch of the foreſt; and the Thiſtle, a very mean and inglorious vegetable; and therefore, not without the higheſt indignation, he ſcorns the very thoughts of ſuch a poor and deſpicable Relation.
Song of Solomon, c. 2. v. 7. I charge you, O daughters of Jeruſalem, by the roes and by the hinds of the field, that ye ſtir not up, nor awaken my Love, until he pleaſe. How do theſe very expreſſions diſcover, what a mighty tenderneſs Chriſt has for his beloved Church, that he would not have the leaſt thing to trouble and diſcompoſe her? I charge you by the roes, by the example of theſe fearfull Creatures, which the Hunters endeavour to ſteal gently upon, and not to terrifie and affright them, and force
run away, by noiſe and ſudden ſurprizes.
Gen. 4. 10. The voice of thy brother's blood crieth unto me from the earth. Thus when any ſin is exceeding great, as that of Murther moſt certainly is, 'tis an elegant way of ſpeaking, to give it a voice and language to ſpeak, and cry aloud to the God of heaven for juſtice and puniſhment upon the Author of it.—Verſe 11. And now thou art curſed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand: Thus the earth it ſelf, though inſenſible, yet by this Figure is ſaid to curſe, as if ſhe was in very great wrath and indignation, upon this inhumane and barbarous action.
Pſalm 108 2 Does not Holy David call upon his inſtruments of muſick, Awake lute and harp.—and 14. How does he deſire the ſun, and the moon, and the ſtars to praiſe the Lord, and alſo the fire and bail, ſnow and vapours, which fulfill his word. And again, he calls upon the more ſenſible parts of the Creation, upon the beaſts and all cattel, and creeping things, and feathered fowl, to ſing their praiſes to God their Maker.
Pſalm 77. 16. The waters ſaw thee, O God, the waters ſaw thee, and were afraid;
the depths alſo were troubled. Thus ſight and fears, and diſquietneſs are appliinſenſible, to give us a lively ſenſe of God's majeſty and power, which ſtrike terror and amazement into all things. Pſalm 114. 3 The waters ſaw thee, and fled; as if they were under great fears and apprehenſions of his coming, and ſo with great precipitation retired ſuddenly.
Aporia, a word derived from reaſon and conſider with our ſelves, as if we were uncertain either what to ſay, or doe.
Luke 16. 3. Then the unjuſt ſteward ſaid within himſelf, What ſhall I doe? for my Lord taketh away from me the ſtewardſhip: I cannot dig, to beg I am aſhamed. Thus the ſteward debates with himſelf what courſe of life is moſt ſuitable to his own humour and diſpoſition, and that labour or poverty were equally diſagreeable.
Mark 11. 31, 32 And they reaſoned among themſelves, ſaying, If we ſay, The baptiſm of John was from heaven, he will
ſay, Why then did ye not believe? but if we ſay, Of men, they feared the people: for all men counted John, that he was a prophet indeed: and they anſwered, We cannot tell.
Anacoenoſis, from deliberate, or argue with others concerning the expedience of our actions.
Phil. 1. 22, 23, 24. What I ſhall chuſe, I wot not, for I am in a ſtrait between two, having a deſire to depart, and to be with Chriſt, which is far better; nevertheleſs to abide in the fleſh is more needfull for you. How is our Apoſtle here very dubious and wavering in his mind? Sometimes he debates within himſelf his own particular profit, and preſently concludes, it was highly advantageous for him to die and to be with his dear Saviour. And ſometimes alſo he conſiders the good and benefit of the Church, which ſeems yet to require his more immediate Care and perſonal preſence; and thus what was ſo expedient to his private intereſt, was very inconſiſtent with the publick ſafety and proſperity of the Chriſtian
theſe thoughts, and theſe conſiderations ſway his inclinations here, and there, to the great diſtraction of his mind.
Pſalm 139. 7. Whither ſhall I go from thy ſpirit? or whither ſhall I flee from thy preſence? The queſtion perhaps ſeems to inſinuate that God's preſence was confined to time and place; but if you obſerve, 'tis rather a ſtronger Confirmation that God is every where preſent to all perſons in all manner of places, and that no man can be, where God is not.
Luke 11. 18. If Satan be divided againſt Satan, how ſhall his king dom ſtand? Thus from the evil Conſequences of diviſion, and from the manifeſt abſurdity that ſo wiſe a being as the Devil is, ſhould ever conſpire to deſtroy himſelf, our Saviprooes his miracles to be performed by a divine power.
Acts 4. 19. But Peter and John ſaid unto them, Whether it be right in the ſight of God, to hearken unto you more than God, judge ye. And the Appeal it ſelf was ſo juſt and equitable, that even in their own partial opinion, they could not but decide the queſtion in favour of the Apoſtles.
Mal. 1. 6. If then I be a father, when is my honour? if I be a maſter, where is
my fear? If then you grant me the antecedent, why are you ſo abſurd, as to deny me the conſequence.
Jerem. 23. 23. Am I a God at hand, ſaith the Lord, and not a God afar of? Is not this the ſevereſt reprehenſion to thoſe, who conceive ſuch narrow thoughts of God, as to think the diſtance of places can hinder his knowledge, or void his preſence, or render his power ineffectual?
Prolepſis, anticipatio: by this Figure we give a diverſion to any thing that may be objected againſt us, by anſwering by way of prevention, the very objection our ſelves.
Rom. 11. 19, 21, 22. Thou wilt ſay then, The branches were broken off, that I might be graffed in. Well, becauſe of unbelief they were broken off, and thou ſtandeſt by faith. Be not high minded, but fear. For if God ſpared not the natural branches, take heed leſt he alſo ſpare not thee. St. Paul here obviates the objection of the Gentiles who were inſerted into the body of the Church, and the unbelieving Jews, who are here ſtyled the broken branches, were rejected: this he tells the Gentiles, was a mighty favour of God, ſo
incoporate them with his Church; but then he alſo aſſures them, that they muſt not ſo far preſume upon their preſent ſtate and vocation; For if God ſpare not the natural branches, that is, the Jews themleſt he alſo ſpare not the
For if by your diſobedience you now incurr God's diſpleaſure, you cannot in reaſon, but expect to ſuffer the ſame unhappy fare with the Jewiſh Nation.
St. Paul, diſcourſing of the reſurrection, reſolves a difficult queſtion concerning the mode and manner of the reſurrection, and what ſort of body ſhall be raiſed up from the grave. But ſome will ſay, How are the dead raiſed up? and with what body do they come? 1 Cor. 15. 35, 36. Thou ſoul. Our Saviour ſtifles their objection, by ofanother, ſo very difficult, that they were unwilling to anſwer it. Matth. 21. 24, 25. I will alſo ask you one queſtion, which if you tell me, I likewiſe will tell you by what authority I doe theſe things. The baptiſm of John, whence was it? from heaven, or of men? This was ſuch a Dilemma, and the reſolution of it ſo highly inconvenient, that they pretend ignorance, and anſwer, We cannot tell.
Rom. 9. 19, 20. Thou wilt ſay them unto me, Why doth he yet find fault? for
who hath reſiſted his will? Nay but, O man, who art thou, that replieſt againſt God? Thus St. Paul anticipates their falſe opinion, aſſuring them that the work of grace is of God's mere free-will; and, if he doth deprive ſome of it, he is not in the leaſt guilty of any injuſtice to them, ſince he is under no obligations to conferr it upon them; and this very ſubtraction of his grace, upon their impenitency, and continuance in a vicious courſe of life, is no cauſe of their ſin and wickedneſs; but on the contrary, their diſobedience and ſinreaſon why God withdraws the influence of his holy ſpirit from them; and ſo our ſins chaſe away the holy ſpirit, and render its operation ineffectual to our converſion, and ſo the heart of Pharaoh is hardned.
Epitrope, from concedo. By this Figure we often grant a thing not unwillingly to obtain another, and ſhow more effectually the inconveniency of ſuch a Practice or Principle.
Romans 2. 17. Behold, thou art called a Jew, and reſteſt in the law, and makeſt thy boaſt of God; and art confident
that thou thy ſelf art a guide to the blind. Thou therefore that teacheſt another, teacheſt thou not thy ſelf? As if he ſaid, I grant thou art an Inſtructer of the fooliſh, and a teacher of babes; but then, Why is thy converſation ſo unſuitable to thy doctrine? Where is thy example? Where is thy practice? and, Why are they ſo diſagreeable to thy external profeſſion? thus, How does our Apoſtle ſeem to concede all they deſire? to prove at laſt upon them; that their practice was not conſonant to their principles; and from that abſurdity, more ſeverely reprehends them.
Judges 10. 14. Go and cry unto the gods which ye have choſen; let them deliver you in the time of trouble: This ſeems no ſmall encouragement to their practice of idolatry; but in reality, 'tis the ſtrongeſt diſſuaſion from it; and virtually implies the diſability of other gods to ſave and detimes of danger.
1 Kings 22. 15. The King ſaid to Micaiah, Shall we go againſt Ramoth gilead to battel, or ſhall we forbear? and he anſwered him, Go and proſper: Where the Prophet ſeems to encourage them to the battel, though he eaſily foreſaw the dangerous conſequence of the war.
But if any man be ignorant, let him be ignorant ſtill: that is, If after ſuch a plain and poſitive proof of my miniſtery, he will nevertheleſs reſolve to continue ignorant of it, let it be at his own peril; where the conceſſion is nothing elſe but a diſcouragement to his want of underſtanding, and reflection in a matter of ſo high importance.
See Amos 4. 4, 5. where the Prophet, in a way of deriſion, ſeems to approve of their idolatrous practives.
Prov. 6. 10. Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep: As if he ſaid, You do well to ineaſe and ſlothfulneſs; but then at laſt, how does the wiſe Man ruturn upon the Sluggard; ſo ſhall thy Pocome, as one that travelleth, and thy want as an armed Man; and ſo more fully convinceth him of the great inconveniences of an idle way of living.
James 2. 19. Thou believeſt that there is one God, thou doeſt well; the devils alſo believe and tremble: Where after this ſort of commendation of their faith, he at laſt tells them, that ſuch a belief, without a ſuitable practice, is vain and ineffectual, and that even the devils themſelves have a ſpeculative faith.
If ye love them that love you, what reward have you? do not even the Publicans the ſame? I will, if you pleaſe, ſaith the Apoſtle, allow the matter of fact; yet, what uſe can you make of it ▪
where is the commendation? where is the vertue of ſuch a practice, if the worſt of men doe the very ſame?
Pleonaſmus, you know, Sir, is a Greek word, and 'tis uncivil to explain it in your company.
This Figure makes uſe of more words than are neceſſary; but they give a much ſtronger accent and emphaſis to our diſcourſes.
Deuter. 33. 6. O fooliſh people, and unwiſe! Which ſort of expreſſion ſtill more eminently denotes their want of wiſdom, and diſcretion.
Prov. 27. 2. Let another man praiſe thee, and not thy own mouth; a ſtranger, and not thine own lips: And this variety of words is not ſo unuſefull to engage our thoughts, to conſider with more attention,
ſubject matter of our diſcourſe, and the importance of it.
See Deuter. 13. 4.—
John 1. 3. All things were made by him, and without him was not any thing made that was made: And the variation of the ſence in other words was very convenient to aſſure us, that Chriſt was before the world; and that all things in it, were the works of his hand; and from the univerſality of his creative power, he muſt be omnipotent, and therefore God; for what leſs than infinite power it ſelf, can make and produce all things?
Dialyton, from diſſolve. This Figure pretends, through a mighty haſt and vehemence of ſpeech, to uſe no conjunction, to render our diſcourſe the more emphatical and earneſt; nay, ſhould we inſert the Copula, our diſcourſe would ſeem too ſlow and heavy, and loſe much of its life and vigour, and expreſſiveneſs.
1 Tim. 3. 2, 3. For men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, diſobedient to parents, unthankfull,
unholy. Thus the Verſe runs off preſently, with more quickneſs and preſently, than if the Particle and was freinterpos'd.
Rom. 1. 29. Being filled with all unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs; full of envy, debate, deceit, malignity, &c. As if the Apoſtle was in ſuch haſt to run over the chief heads of their immoralities, that he had no time for their connexion. To the ſame purpoſe, See Rom. 3. 11, 12. and 1 Cor. 13. 4, 5, 6, 7. and Pſal. 66. 1, 2, 3. all which are disjoined and without a CoMark 7. 21, 22.
Polyſyndeton, derived from multum, and conjunctus. This Ficontrary to the former, and very often employs the copulative, to tie and join words together. See 1 Cor. 13. 1, 2, 3. Though I ſpeak with the tongues of men and angels, and have not charity, I am become as ſounding braſs, or a tinkling cymbal; and though I have the gift of prophecy, and underſtand all myſteries, and all knowledge, &c. where the Copulative and is not inelegantly ſo often uſed, though the
ear is the beſt Judge of the harmony of ſounds, when 'tis proper to uſe it, or lay it aſide.
Rom. 8. 38, 39. For I am perſuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God. I place this inſtance under this Figure; but if you think it rather belongs to Dialyton, nor, being a disjunctive particle; becauſe you are my friend, I will not ſtand with you for ſo ſmall a matter.
See Pſal. 18. 2. The Lord is my rock, and my fortreſs, and my deliverer: The Copulative and makes the ſence paſs on more leiſurely, and ſo the words ſtill make a deeper impreſſion upon the mind.
Antitheſis repreſents terms contrary to each other, to convey to the mind a more ſenſible and lively image of our diſcourſe, by ſuch an oppoſition in the words.
Prov. 14 29. He that is ſlow to wrath, is of great wiſdom; but he that is of an haſty mind, exalteth folly.
They that ſow in tears, ſhall reap in joy: where the oppoſition of the terms more ſenſibly inſtructs us, that though afflictions are at preſent matter of trouble, yet in the end, they are extreamly beneficial.
Matt. 16. 25. For whoſoever will ſave his life, ſhall loſe it; and whoſoever will loſe his life for my ſake, ſhall ſave it: though not in this world, yet in the next, even to all eternity.
See Prov. 28. 1. and 29. 2.—
Prov. 11. 24. There is that ſcattereth, and yet encreaſeth; but not through prodigality, and want of care, but through the prudent offices of charity.
See alſo Prov. 15. 18. 28. 1. Iſai. 59. 9.
Parrheſia, derived from courage and liberty to ſpeak freely our ſence of things which are diſpleaſing to us; but we then muſt uſe this ſort of Figure extream nicely in our reprehenſion of Superiours; only in caſes of the greateſt extremity, and when our duty obligeth us to ſuch a freedom.
For do I now perſuade men, or God? or do I ſeek to pleaſe men? for if I yet pleaſed men, I ſhould not be the ſervant of God. Where he freely tells them, that it was a different thing to pleaſe God, and men; and conſequently inſinuates, that their ways were diſagreeable to God's commands. And in Gal. 3. 1. O fooliſh Galatians, who hath bewitched you, that you ſhould not obey the truth? Was not this a very harſh expreſſion, to call their prudence ſo much into queſtion; and again, Who hath bewitched you?
St. Paul adviſeth his beloved Timothy to preach the word, be inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort, 2 Tim 4. v. 2. And he taught them as one having authority, and not as the Scribes, Matth. 7. 29.
Eroteſis, from interrogo. This Figure is of excellent uſe, and carries in it more force and vehemence; for bare affirmations have no life nor ſpirit in them, and are leſs powerfull to influence our ſenſe and reaſon.
Gen. 4. 7. If thou doſt well, ſhalt thou not be accepted? That is, I will moſt
receive thee, and thy Sacrifice.
Mark 12. 24. Do you not therefore err, becauſe ye know not the Scriptures, neither the power of God? Where the queſtion being expreſs'd with the ſign of negation, gives ſtill the ſtronger force and emphaſis to his diſcourſe; and is as much as to ſay, You are extreamly miſtaken.
Pſalm 8. 4. Lord, what is man, that thou haſt ſuch reſpect unto him? Where the queſtion implies the greateſt diminutiinconſiderable, and unworthy of the leaſt notice.
How can this man give us his fleſh to eat? Where the interrogation carries in it a manifeſt contradiction to our ſenſe and reaſon: and 'tis no wonder if it was ſo abſurd and ſo unconceivable to underſtand the words in their literal ſence and ſigni
John 3. 4. Nicodemus ſaid, How can a man be born when he is old? And truly to conceive that our Saviour did ſpeak of a natural birth, and not of a moral change of life; a ſtate of regeneration; was not the leaſt abſurdity.
Matth. 21. 25. The baptiſm of John, whence was it, from heaven or of men? And the queſtion carried with it ſuch an
evident conviction, that which way ſoever they anſwered it, they did equally confute their own ſelves.
Iſai. 14. 12. How art thou fallen from heaven, O Lucifer, ſon of the morning? how art thou cut down to the ground, which didſt weaken the nations? And in Ver. 10. Art thou alſo become weak as we? art thou become like us? Thus to ſee a mighty Prince tumbling down from the higheſt pitch of his honour and glory; to ſee his crown and Sceptre falling to the ground; the mighty man to become ſo very weak and impotent; is a conſideration veſurprizing: What! Is this the man that was ſo powerfull, that he made the earth to tremble, and did ſhake the kingthis the man? Bleſs me! What a change is here! How are the mighty fallen?
Job 3. 11. Why died I not from the womb? why is light given to a man, whoſe way is hid? And in Verſe 20. Wherefore is light given to him that is in miſery, and life unto the bitter in ſoul? who long for death, but is cometh not; and dig for it more than for hid treaſures. And Verſ. 22. Which rejoice exceedingly, and are glad when they can find their grave. Thus, How is holy Job full of expoſtulations;
ſad complainings, that he cannot find any reſt, or any ceſſation from his miſeries; and enjoy the kindneſs of a grave.
Parentheſis is nothing elſe but the interpoſition of one or more words within another Sentence, the ſence of which, without the inſertion, is of its ſelf entire and perfect. 'Tis a rule, that a Parentheſis ſhould neither be very long, nor very frequent, leſt our diſcourſe grow obſcure, and not ſo intelligible. Are they miniſters of Chriſt? (I ſpeak as a fool) I am more. 2 Cor. 11. v. 23.
Periphraſis, circumlocutio. This Figure deſcribes a thing in more words than are neceſſary, for the ſake of Illuſtration, or to avoid ſome Idea's not ſo pleaſing to the mind.
Job 18. 14. Death is called The king of terrors.
John 21. 20. The diſciple whom Jeſus loved: which modeſt circumlocution Saint John often uſeth, to ſignifie himſelf, who
beloved Diſciple of his Dear Sa
Gen. 15. 15. And thou ſhalt go to thy fathers in peace: which is a ſofter expreſterrifying, as to ſay, Thou ſhalt die.
Eccleſ. 10. 20. where the wiſe Man adſpeak evil of a King, tho' in the moſt ſecret places; becauſe ſuch diſcourſes are publiſhed very unaccountably; For a bird in the air ſhall carry the voice, and that which hath wings ſhall tell the matter: ſtill varying the ſame ſence in o
Hab. 3. 17. Although the fig-tree ſhall not bloſſom, neither ſhall fruit be in the vine: although the labour of the olive ſhall fail, and the fields ſhall yield no meat; although the flock ſhall be cut off from the fold, and there be no herd in the ſtalls; yet will I rejoice in the Lord, I will joy in the God of my ſalvation. See what a noble ConGod, even in the greateſt extremities; and how elegantly doth he expreſs the Particulars with a decent Periphraſis?
Synonymia is a Figure that uſeth ſeveral words of the ſame ſignification; beone word alone, is not ſufficient to expreſs our ſence, and to make a deep Impreſſion upon our Audience.
Pſal. 119. 60. I made haſt, and delayed not to keep thy commandments: As if the Pſalmiſt could not ſufficiently ſet forth his readineſs to obey God, without a repetition of the ſame ſence in other words.
Prov. 4. 14, 15. Enter not into the path of the wicked, and go not in the way of evil men; and the variety of the phraſe renders the diſſuaſion more forcible to us.
Prov. 6. 4 Give not ſleep to thy eyes, nor ſlumber to thy eye-lids; that is, Be exwatchfull and reſtleſs in thy endeavours to accompliſh this deſign.
Hypotypoſis, from repreſent or deſcribe to the life. This Figure preobjects ſo very lively to the mind, that we are apt to fanſie we hear, and ſee them continually, as if they were really preſented to our very ſenſes.
I have ſeen the wicked in great power, and ſpreading himſelf like a green bay-tree; yet he paſſed away, and lo he was not; yea, I ſought him, but he could not be found. This is a very lively Character of the proſperous condition of the ungodly man, and of the moſt ſuddain ruine, and deſtruction of him: how does his image vaniſh away? how is his memory ſoon forgotten? oh! how ſuddenly does he periſh, and come to a fearfull end?
Pſalm 124. 6. Our ſoul is eſcaped as a bird out of the hand of the fowler; the ſnare is broken, and we are delivered: and what can give us ſuch a lively ſence of our narrow deliverance, as this ſenſible deſcribird eſcaping out of the very hand of the fowler; ſuch an image as this conveys to the mind, that our preſervation was as great, as our very danger.
Prov. 24. 30. I paſſed by the field of the ſlothfull, and by the vineyard of the man deſtitute of underſtanding; and lo it was all grown over with thorns, and nettles had covered the face thereof, and the ſtone wall was broken down; which give us a very ſenſible notion of the ſad effects of ſloth and idleneſs; and how inſenſible the man is of his poverty and miſery coming upon him, ſayYet a little ſleep, a little ſlumber, a little
folding of the hands to ſleep; till he is reduced to the laſt extremities of want and miſery.
Song of Solomon, ch. 2. v. 10, 11, 12, 13. My well beloved ſpake, and ſaid unto me, Ariſe my Love, my fair one, and come away; for behold the winter is paſſed, the rain is changed, and is gone away; the flowers appear in the earth; the time of the ſinging of the birds is come; the voice of the turtle-dove is heard in our land; the figtree hath brought forth her young figs, and the vines with their ſmall grapes have caſt a ſavour: Ariſe my Love, my fair one, and come away. This is a moſt elegant deſcription of God's infinite kindneſs and love to his Church, and with what tender Invideſires holy Men, to forſake the world, and ariſe, and follow him: the other parts of this repreſentation ſignifie the coming of the Meſſias, who, like the ſpring of the year, gives new vigor, new life and pleaſantneſs to the world.
Lam. 1. 4, 5, 8, 9. which preſents to the fancy a ſad, but very lively Image of famine and miſery.
Iſai. 4. 7, 8. Ah ſinfull nation, your land is waſte, your cities are burnt with fire, ſtrangers devour your land, and it is deſolate, like the overthrow of ſtrangers: that
entirely waſted, as if they deſired no kind of advantage by the preſervation of it from ruine and deſtruction.
Iſai. 5. 5, 6. And the daughters of Sion ſhall remain like a cottage in a vineyard, like a lodge in a garden of cucumbers, and like a beſieged city; and I will take away the hedge thereof, and it ſhall be trodden down; I will lay it waſte, it ſhall not be cut nor digged; but briars and thorns ſhall grow up; I will alſo command the clouds, that they rain no rain upon it. What a diſmal ſtate of miſery is this? Nothing here is preſented to thy view, but a diſdeſtruction, and famine, and miſery.
Anthropopathia. This Figure repreſents God ſpeaking or doing after the manner of men; and aſcribing to him the parts of body, or any thing elſe belonging to our humane nature.
Thus Chriſt is called the head over all things to the Church, Eph. 1. 22. And God is called the head of Chriſt, 1 Cor. 11. 3. in reſpect of his humane nature, and office of mediation; for in reſpect of his divinity, the Son is equal to the Father,
John 5. 18. for Chriſt makes himſelf equal with God in power, and operation, v. 19. for whatſoever things the father doth, theſe alſo doth the ſon; likewiſe by reaſon of unity of eſſence, and perfect will, and operation, which is beme and my father; and this equality of Chriſt, to God the Father is very evident from Phil. 2. 6. Who being in the form of God, thought it no robbery to be equal with God: thought it not; that is to ſay, Chriſt, without the leaſt uſurpation, was truly equal to God; and unleſs Chriſt was truly God, how otherwiſe will you make out his mighty humiliation, when he was made in the likeneſs of man, and made himſelf of no reputation, and took upon him the form of a ſervant: All this ſeems a mighty great diminution of himſelf; as if he had now brought himſelf, as it were, to nothing, by this low and mighty condeſcenſion,
Chriſt did almoſt annihilate himſelf, in the debaſement of himſelf to ſuch a low and abject condition of life, as to be found in the faſhion of a man: and this profound humiliation of Chriſt, upon his appearance in our nature, can no otherwiſe be rationally explained, but from the extream diſtance and oppoſition that there was between his
Glory, as he was God; and the moſt abject and deſpicable ſtate of his humanity. Where otherwiſe can be ſuch a mighty debaſement of himſelf, if he was only man? Where otherwiſe is there ſuch a vaſt diminution, or ſuch a ſtrange humility; but only from the mighty diffedivine and his humane nature; as he was God, as well as man; which, in compariſon to his infinite nature and eſſence, was indeed nothing; here then was his mighty condeſcenſion very manifeſt; here his great humiliation of himſelf was extreamly viſible.
Sometimes God is repreſented in Scripface: as, the Lord talked to Moſes face to face; not that there was ſuch a likeneſs; but only, that God was then preſent to Moſes after the moſt illuſtrious and ſignal manner; revealing himſelf with the greateſt and familiar In
Sometimes God again is endued with a ſoul, with acts of hatred and abhorrency belonging to it. See Iſai. 1. 14. and Pſal. 11. 6. He that delighteth in wickedneſs, doth my ſoul abhor.
Sometimes God is deſcribed with hands, The right hand of the Lord bringeth mighty
things to paſs; that is, his power is very wonderfull in operation.
Sometimes God is ſaid to have eyes, Pſalm 11. 4. For his eyes are upon the ways of man, and he ſeeth all his goings, Job 34. v. 21. See alſo Pſalm 139. 2. That is, God moſt clearly knows and underſtandeth all the actions and deſigns of men, and perfectly diſcerns the riſe and progreſs, and the conſequence of his thoughts, even before they do actually ſpring up in his Soul; thus David, Thou, O Lord, underſtandeſt my thoughts long before, Pſal. 139. v. 1. But what need I introduce more Texts of Scripture, to prove that God is often deſcribed to us after the manner and faſhion of a man; ſuch a ſenſible repreſentainfinite condeAlmighty; but then, let us be moſt extreamly carefull, that we conhumane ſhape or figure; as ſome very groſly picture God Almighty. Whereas God did purpoſely appear to Moſes without any body or figuration of parts, to prevent all kind of ſimilitude and likeour repreſentations of him; which muſt of neceſſity be the higheſt diminution and injury to the ſpiritual nature and eſGreat God. When therefore you hear of God's hand, there muſt be
Idea of his active, or his creative Power. And when you read of his Almighty arm ſtretched out ſtill, you muſt to your ſelf form a notion of his irreſiſtible ſtrength and dominion. And when feet and walking are attributed to God, ſuch metaphorical expreſſions ſugimmenſity of his preſence, is every where; for how can ſuch bodily parts, or the peculiar offices of them, be in the leaſt degree neceſſary to ſuch an infinite and ſpiritual Being? Why ſhould God have eyes, who is Sight it ſelf? or, Why ſhould he have any feet, to go or walk, who by the infinity of his divine naomnipreſent? and, How can God poſſibly go or come, who at the ſame inſtant of time, equally fills every place; that he cannot be abſent from one part of the World, and preſent to the other part of it? and pray, What occaſion has God for a hand or an arm, who performs all things by the mere efficacy, and virtue of his will? Let there be light, and there was light. Why ſhould God have ears to hear, who perfectly knows all the ſecret motions of our very thoughts, and all their conſequences, even before the actual determinations of them? or, tell me, What occaſion has God for a tongue, whoſe very thoughts execute
commands, and accompliſh all his pleaſure. Such parts and members as theſe, are indeed very neceſſary to us, becauſe all our purpoſes, and all our deſigns are vain and ineffectual, and cannot be put in exemediation of ſuch orwill of God commands obedience, and a moſt ready ſubevery thing in the Creation, and by his pleaſure only, they receive, or loſe, their being, their life and operation.
Hoſ. 11. 8, 9. How ſhall I give thee up, Ephraim? how ſhall I deliver thee, Iſrael? how ſhall I make thee as Admab? how ſhall I ſet thee as Zeboim? mine heart is turned within me, my repentings are kindled together. I will not execute the fierceneſs of mine anger, I will not return to deſtroy Ephraim; for I am God, and not man. Thus are humane paſſions attrihimſelf; and, How is he repreſented here expoſtulating with himſelf as a Being full of mercy and compaſſion; and moſt infinitely deſirous to abſtain from puniſhment, even when their ſins did highly deſerve the greateſt infliction of temporal evils? as if God had ſaid, Thou deſerve
deſtruction no leſs than thoſe wicked cities See Gen. 19. 23. and Deut. 29. 23. Yecommiſeration is ſo infinite to thee, that I cannot ſuffer my ſelf to be ſo mighdiſpleaſure in thy ruine and deſtruction. How full of condeſcenſion are ſuch paſſionate expreſſibeneficial are they, to aſſure us of his infinite love and affection to the ſons of men; That he is not, as ſome repreſent him, a God inexcrable, or void of compaſſion, or that he takes any complacency in the miſery of his Creatures; but he even ſpares us, when we deſerve puniſhment, and in his wrath, thinketh upon mercy. And now, if ſomecondeſcend to diſcover himſelf in ſuch mighty pathetical ſtrains of love and tenderneſs to us, we might fanſie there was ſome kind of truth in thoſe impious and pernicious doctrines which tell us, God deſign'd to make man, to make him miſerable, even from all eterunworthy are ſuch notions of God, who is infinite in goodneſs and mercy? how contradictory to his lovingkindneſs to us? Not willing that any ſhould periſh, but that all ſhould come, and be ſaved.
Eph. 4. 30. Grieve not the holy Spirit of God; where the Paſſion of ſorrow is applied to the Holy Ghoſt, as a perſonal act; and cannot, with any propriety, be
mere power or faculty, as ſome fanſie the Holy Spirit, and not to be a real Perſon. Grieve not then the Holy Ghoſt, the third Perſon in the Bleſſed Trinity, leſt he withdraw his comfort, his joy, and conſolation, from your heart; leſt the bleſſed influence of his grace departeth from you, as from an unpleaſant converſation.
Gen. 6. 6. God is ſaid to repent. See alſo 1 Sam. 15. 11, 29. Not that there is the leaſt change or alteration in God, but only in the object, in the works of his hand, which were once good, but now are evil; for God himſelf is unchangeable, and always the ſame; but 'tis his eternal will and pleaſure, that wicked men ſhould be miſerable, and good men happy; either here, in this world; or at leaſt in the world to come; which always is accompliſhed in ſome reſpect or other, though we are ſometimes unable to make the diſcovery of it, we cannot look into the hearts of men, and there ſee their joys, or their ſorrows, growing up in their minds; and therefore how often do we make a falſe eſtimate of the condition of the ungodly man, and fanſie him to be at eaſe and quipleaſure and ſatisfaction; who, upon reflection upon his paſt actions, and upon expectation
ſorrows and acquainted with grief, full of trouble and anxiety; and thinks himſelf unhappy, and miſerable, even beyond all expreſſion.
Thus, when God is ſaid to deſcend, which implies a local motion, a motion from one place into another; yet the phraſe by interpretation ſignifies, that God did there reveal and manifeſt himſelf, Gen. 11. 5.
Gen. 18. 21. I will go down and ſee whether they have done altogether according to the cry of it, which is come to me, and if not, I will know; here God himdiſcourſeth, as a man to his neighbour; as if he was not a Being of infinite knownotice and inforgradual courſe of thinking and obſervation; and by farther enquiries into ſecond cauſes. Thus God ſuffers himſelf to be diſcribed like a Judge, who repairs to the place where the matter in queſtion was tranſacted, that by his perſonal appearance, he may more fully and eaſily aſſure himſelf of the innocence, or the guilt, of the accuſed perſon; and one reaform of ſpeaking, is, to certifie us, that there is not always one event to the righteous, and to the wicked; but that he rewards or purules and equity of Juſtice; and not with unadviſeraſhneſs and indeliberation.
And the Lord called unto Adam, and ſaid, Where art thou? Not that this kind of queſtion in the leaſt ſignifies, that God poſſibly could be ignorant where Adam was; but this way of ſpeaking is rather a formal citation, or a ſummons to Adam who ſeems unwilling to come and appear beoffended God; being extreamly conſcious of his ſin and guiltineſs, and of his fall from the happy ſtate of innocence; and now beholding a mighty train of mifollow him as a juſt retribution for his diſobedience. One of the Fathers is of opinion, this expreſſion, Where art thou? is rather a ſevere kind of reprehenſion to Adam; as if God ſaid, to terrifie him more exceedingly, From what grace and innocence art thou fallen? Come then, and appear before me; Where art thou? and behold Adam was afraid.
And God bleſſed them, ſaying, Be fruitfull, and multiply, and fill the waters in the ſeas, and let the fowl multiply in the earth; which kind of phraſes denote nodivine appointment, of the encreaſe of his Creatures in their kind for certainly you can never be ſo unkind
own ſence and reaſon, as to fanſie God ſpeaks to his irrational Creatures, as if they were capable to hear, and obey his pleaſure; but God rather dictates to their proper natures; and by natural inſtinct and inclinations he has given them power, and virtue, and efficacy, to propagate and prekind.
Iſai. 5. 6. I will command the clouds, that they rain no more upon it: and now, who ſuppoſes that God himſelf preſently ſent ſtrict orders to the Clouds, to keep back their fall of waters; for the expreſſian imports no more but this, that God, by the courſe of natural cauſes, ſo diſpoſeth things in heaven, and earth, that at ſuch a time the Clouds of heaven ſhould be void of water; ſo that he orders ſecond cauſes, and the operations of them, not according to the preſent exigency, but by his infinite proſpect into futurity, he does antecedentmanage every thing, that nothing falls out unexpectedly, but according to his will and pleaſure.
Pſalm 18. 10. He rode upon a Cherub, and did fly; yea, God did fly upon the wings of the wind; which expreſſion conveys to our mind a more ſenſible notion of ſpeed; God did not ride, but fly, even upon the very wings of the wind, which
higheſt degree of ſpeedy motion that poſſibly can be deſcrib'd, to frame in us an Idea of his incredible ſwiftneſs.
And now, becauſe God is ſo indulgent to ſubmit himſelf to our Capacities, muſt we preſently pretend to deſcribe him acnarrow proportions of man. How does God baffle us, how does he put us to ſilence, when he is pleas'd to ask us queſtions beyond the compaſs of our knowHath the rain a Father, or who hath begotten the drops of dew? Job 38. 28. that is, Am not I, the Lord, and the Author of theſe, and is there any one beſides?
Job 38. 19. Where is the way, where the light dwelleth? and as for darkneſs, where is the place thereof? that is, No man knows the particular points of the Sun's riſing or ſetting; and now, that God may make us ſtill more ſenſible of our ignorance, Haſt thou, ſays God, entered into the ſprings of the ſeas? or haſt thou walked in the ſearch of the depth? that is, Thou art perfectly a ſtranger to the whole courſe of nature. Verſ. 22, 23. Haſt thou entred into the treaſures of ſnow? or haſt thou ſeen the treaſures of hail, which I reſerved againſt the time of trouble, againſt the day of war and battle? All which aſunacquainted with the
ſecret cauſe and origin, uſe, and production of theſe things; and how, and when, God lays in his mighty treaſures of ſtorm and tempeſt, to confound his Enemies. The falling of ſnow and rain may ſeem veaccidental, and according to the uſual courſe of nature; but I am ſatisfied, that the wind and the waters are laid up, as in a treaſury; and when God pleaſeth, he ſends them abroad, as well for the preſervation of ſome, as for the deſtruction of other people. Thus do I conclude this Fiamazing quecondeſcends to ſpeak to us in a familiar way; yet ſometimes too he thinks it convenient to let us know our diſtance, and our ignorance too, when he propoſeth ſuch queſtions to us; as declare his infinite power and greatneſs Such queſtions as are above our comprehenſion, and ſo they ſhould make us more ſenſible of our weakneſs and infirmity.
Charientiſmus, a Figure when we return a very mild, and gentle anſwer, although we are not inſenſible of the provocation.
John 18. 23. Jeſus anſwered him, If
I have ſpoken evil, bear witneſs of the evil; but if well, why ſmiteſt thou me? How does our Bleſſed Saviour not render evil, for evil? How does he patiently ſuffer the affront, and meekly expoſtulate for the Inſoft Anſwer turn their wrath away? Prov. 15. 1.
When St. Paul was interrupted by Feſtus, with a reproachfull language, telling him that he was mad, Acts 26. 24. How does our Apoſtle return a ſoft and ſubmiſBut he ſaid, I am not mad, moſt noble Feſtus, v. 25.
Matth. 15. 26, 27. When the woman of Canaan importuned our Saviour to work a wonderfull Cure upon her daughter, who was tormented with an evil ſpirit, our SaIt was not convenient to take the childrens bread, and caſt it to dogs; that is, It was not proper to work thoſe Miracles among the heathen, which were chiefly deſign'd for God's own peculiar People, the Jews; obſerve, how they are here called the children, and the heathen are termed the dogs. And what expreſſion can be more harſh, more ſevere, or more likely to provoke the meekeſt Soul to ſome undecent and paſſionate expreſſion. But how extreamly civil, how courteous, how
obliging is her Anſwer? and ſhe ſaid, Truth Lord; and ſo ſtill gives him the greateſt Title of reſpect and honour; 'Tis true, my Lord, I cannot deny what you pleaſe to ſay; Yet the dogs eat of the crumbs which fall from their maſters table: as if ſhe had ſaid, The dogs do receive the reſuffer me to enjoy the ſame favour with the Jews; I can eaſily diſpenſe with any ſuch infamous or reproachfull language. Such humiliation, ſuch an humble diſpoſition of Soul, and ſuch importunity, can never be unacceptable to Almighty God; and Heacannot but favour ſuch deſires. And you find, our Saviour himſelf was in no ſmall admiration, and mightily ſurprimeek and humble inſinuation, eſpecially after ſo great a provocation; for the very ſound of the word, ſo applied, is very ignominious; and ſo Chriſt preſentO woman, great is thy faith! be it unto thee even as thou wilt: Thus an importunate Prayer, accompanied with ſuch a deep ſence of our own unworthineſs, is ſtill the neareſt way to receive and enjoy all the bleſſed conſequences of our Petitions;
it ſelf is overcome with ſuch a pleaſing violence. Thus, you ſee, the woman was not inſenſible of the provocation; and yet, how very courtly, how genteel is her Anſwer? True, my Lord; yet the very dogs eat of the crumbs which fall from their maſters table; and let me beg you to be ſo kind, as to ſuffer me now, with them, to enjoy ſuch a kind of favour, ſuch a ſukind, beſeeching, unexpected reply; O woman, great is thy faith: thy belief is mighty ſtrange and wonderfull to me, and ſo very forcible, ſo prevailing with me, that I cannot poſſibly deny what you deſire.
Apodioxis. This Figure, not without ſcorn and indignation, rejects any ſort of argument, as very abſurd in it ſelf, and not reducible to practice.
Matth. 16. 23. How does Chriſt reprove St. Peter when he importunately deſired our Saviour not to ſuffer perſecution; Get thee behind me, Satan, thou art an offence unto me: for thou ſavoureſt not the things of God: This is a reflection upon our Apoſtle of the higheſt nature, and cerleſs, than the greateſt proextort ſuch expreſſions from Chriſt himſelf. And now, Who would think that St. Peter, who was ſo extreamly diſpleaſing to our Bleſſed Saviour, and ſo highly condemned by him, as to call him Satan, a word of the greateſt infamy and reproach; ſhould, of all the Apoſtles, be the only head of the Chriſtian Church; as if the reſt, were not as equally confoundation of Chriſtianity as St. Peter himſelf; whereas all the Prethis Apoſtle, was rather with reſpect to his age, than to any authority and power he received as an Apoſtle. Indeed, was there any preeminence among the Apoſtles, I ſhould think St. John deſerves to be called the very chief of them all; becauſe he is remarkdiſtinguiſhed by Chriſt himſelf, and ſtyled in the Goſpel, the diſciple whom Jeſus loved, with more expreſſion of kindaffection, than all the reſt: and, Who can be ſo well qualified, to be ſupream in the Church, as that Perſon, who was deareſt to his Saviour? And therefore certainly moſt deſerving in himſelf: Whereas St. Peter was guilty of the greatApoſtacy, in his obſtinate denial of Chriſt, even to abjuration of him, Matth. 26. 74. even when he had given his Saviour
kind of aſſurance, that though all the Apoſtles did forſake him, yet, for his part, he was reſolved, not to doe the like; and yet was he the firſt deſerter of him.
Acts 8. 20. But Peter ſaid, Thy money periſh with thee, becauſe thou thoughteſt that the gift of God may be purchaſed with money. This was an imprecation of the higheſt nature.
Pſalm 50. 21. Thou thoughteſt that I was ſuch a one as thy ſelf; but I will reprove thee, for thy ſins, and ſet them before thee.
Matth. 7. 16. Do men gather grapes of thorns, or figs of thiſtles? How then can you, being evil, ſpeak good things? Matth. 12. 34. and the very abſurdity of the queſtion was too manifeſt to require an an
Litotes. This Trope we make uſe of, when we ſay not ſo much as we think; yet ſuch a way of ſpeaking is often much more forcible, and makes ſtronger impreſdecent, and never uſed without modeſty and diſcretion.
What, ſhall I praiſe you in this? I praiſe you not. Rom. 11. 21. Which was a ſofter way of reprehenſion, to tell his Romans, when they were guilty of very great irreverence in the Bleſſed Sacrament, that he could not much commend them, upon that account; and though the expreſſion ſeems very mild, and favourable, and genſay unto you? I praiſe you not. Yet it really ſignifies thus much, I do highly blame, and diſcommend ſuch kind of practices.
I hear there be diviſions among you, and I partly believe it? As if the Apoſtle was not willing to tell them he was certainly aſſured of it; but rather chuſes to ſay, that his information was from ſome ruſome reaſon to believe there was ſeparations among them, and this he mentions in ſuch a way, to correct and reform them more effectually and make them ſtill more ſenſible of the ſin and danger of diviſion; and ſo is, as it were, unwilling to think them ſo ill Chriſtians, as to be guilty of ſo great and ſo dangerous a ſin.
Pſalm 51. 17. A broken and a contrite heart, O Lord, ſhalt thou not deſpiſe: which is ſpoken with a mighty ſence of his
unworthineſs, and the expreſſion imdeal more, than barely that God will not reject or diſregard him that is ſo penitentially ſorrowfull for his ſins; for it ſignifies, that God will graciouſly pardon and receive ſuch a perſon into his favour and friendſhip.
Pſalm 9. 12. He will not forget the cry of the poor and humble; that is, God will be certainly mindfull and remember their afflictions and miſeries, and at laſt ſeverely puniſh their cruel Oppreſſors.
Job 31. 16. If I have withheld the poor from their deſire. Verſ. 17. Or have eaten my morſel my ſelf alone. Verſ. 19. If I have ſuffered any to periſh for want of cloathing, or let the poor go naked, without a covering ▪
Thus, with what modeſty and reſervation does holy Job ſpeak of his own juſtice, his hoſpitality, his charity to the poor, not withſome extenuation of it.
Sarcaſmus. A moſt ſevere way of mockery and deriſion, not unlike an Irony. Unmalicious, or more ſcoffing in its kind.
Pſalm 103. 3. They that carried us away captive required of us a ſong; and
they that waſted us, required of us mirth; ſaying, Sing us one of the ſongs of Sion. This muſt be ſpoken not without conſcorn, and deriſion to them; to deſire at a time ſo very unſeaſonable, when they were ſlaves and captives, mourning under great oppreſſions, to commemorate their former days of joy and liberty; ſuch a requeſt muſt needs be highly provoking, and give them ſtill but a freſher ſenſe of the preſent miſeries; eſpecially conſidering the perſons who importune them to be joyfull and pleaſant; for they were the lords and maſters over them; and therefore they tell them their petition was then extreamly improper, and moſt diſagreeable; How ſhall we ſing the Lord's ſong in a ſtrange land?
Exod. 14. 11. And they ſaid unto Moſes, Becauſe there were no Graves in Egypt, haſt thou taken us away, to die in the wilderneſs? A ſarcaſtical way of ſpeaking, as if they ſaid, We could die, and be in our graves with leſs trouble in our own land; why then are you ſo barbarous to us, as to tire us out with long and tedious journeys, only to kill and deſtroy us in the wilderneſs; wherefore are you ſo unmercifull, why do you deal ſo unkindly with us?
And the Lord ſaid, Behold the man is become like one of us. Was not this a ſevere reflection upon the fall of Adam? and a mighty reproach to his weakneſs and infirmity, when he liſtned to the falſe ſuggeſtions of the Devil, telYe ſhall be as gods, knowing good and evil. Gen. 3. 5. See Matt. 3. 7. James 2. 19.
Nahum 3. 14. Draw thy waters for the ſiege, fortifie thy ſtrong holds, go into the clay, and tread thy mortar, make ſtrong thy brickhill: that is, Go, and make all theſe warlike preparations for a ſiege; go, and repair, and fortifie thy breaches; all this is nothing elſe but a jeer, mockery and deriſion; for the Prophet tells them in the very next Verſe, They ſhall be deſtroyed, there ſhall the fire devour thee, and the ſword ſhall cut thee off. See alſo the like Sarcaſm, Nahum 2. 1.
Matth. 27. 29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his hand; and they bowed the knee before him, and mocked him, ſaying, Hail King of the Jews. Such a kind of ſceptre and crown they beſtow upbetray him to more diſgrace and infamy; and when he appeared moſt ingloriouſly and unlike a Prince, then do
contemptibly pretend to pay him the higheſt honour and reverence.
Pathopoeĭa ▪
This Figure excites a moſt exceſſive Paſſion in the ſoul of Man, ſuch as ſorrow, joy, deſire, and the like.
Hoſea 11. 8. How ſhall I give thee up, Ephraim? how ſhall I deliver thee, Iſrael? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? mine heart is turned within me, my repentings are kindled together. What a mighty pathos have theſe words? how are theſe expreſſions extreamly paſſionate? what tenderneſs? what compaſſions? what riches of mercy and kindneſs does God himſelf ſhow to his people, even when their fins are become unpardonable? yet then his love, his compaſſion is ſo exceſſively great, that he cannot ſuffer himſelf to deſtroy them, as thoſe wicked places, Gen. 19. 23. Deut. 29. 23. But the Lord repreſents himſelf in a very great diſorder and confuſion, and as it were divided and ſwayed by different Inclinations; ſometimes as a juſt and a moſt righteous Judge; and then, Shall not the Judge of all the earth doe right? And now again, he conſiders alſo, that he himſelf is a God full
mercy and compaſſion; and then ſays, I will not execute the fierceneſs of mine anger, I will not return to deſtroy Ephraim; for I am a God, and not a man. Methinks ſuch tender and affectionate expreſſions as theſe give no great countenance to the doreprobation; for if God from all eternity decreed man to be miſerable; why ſhould God himſelf expreſs ſuch an infinite concernment upon the proſpect of his ruine and deſtruction? why ſhould the Father of Mercy weep and lament over him, when he was loſt beyond all recovelong ago, and by his very decrees, if they are in the right
O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which were ſent unto thee; how often would I have gathered thee, as the hen gathereth her chickens under her wing, and ye would not. Read here the tender ſenſe of God, upon the miſery of his People: how willing, how deſirous he is, to be their Saviour, expreſſame care, the ſame affections for their preſervation, as the moſt fond Parent has for her own beloved Children.
1 Cor. 4. 14. I write not theſe things to ſhame you; but as my beloved ſons, I warn you. And can there be any thing ſaid more paſſionately? What can be exkindneſs and more affection? or more ſenſibly diſcover his inficoncernment for their Salvation. See alſo 2 Cor. 2. 4.
For out of much affection and anguiſh of heart, I wrote unto you with many tears, not that you ſhould be grieved, but that ye may know the love which I have more abundantly unto you: This is a paſtoral Care, worthy our Apoſtle; this ardency of love and affection, is moſt incomparable: how does St. Paul, with an infinite tenderinſinuate to his dear Corinthians, the reaſons why he was ſo extreamly troubled for their ſakes, was not in the leaſt to make them ſorrowfull, and to draw tears from their eyes; but only to diſcover his moſt tender love and compaſſion for them, not willing in the leaſt that any ſhould periſh, but that all ſhould repent and be ſaved.
Prov. 31. 1. What, my ſon? and what, the ſon of my womb? and what, O ſon of my deſires? Asif his mother Bathſheba was at a mighty loſs, what ſort of inſtructions to give to her ſon Solomon, or what precepts are moſt proper and convenient for him; and the queſtion implies the care, the ſolicitouſneſs, and the fondneſs of a tender ▪
mo
John 21. 15. Our bleſſed Saviour, with a mighty paſſion, ſeems to ask St. Peter no leſs than three times, Simon Peter, loveſt thou me? Inſomuch that the Apoſtle himſelf was very much troubled, that his Saviour ſhould ſo very often queſtion his affeand Peter was grieved, becauſe he ſaid alſo the third time, Loveſt thou me?
Iſai. 49. 15. Can a woman forget her ſucking child? Yea, they may forget, yet will I not forget thee. Thus God himſelf puts a queſtion concerning the moſt unnatural thing; for a mother to be unmindfull of the Child of her womb; and yet tells, us, though this be extreamly difficult, and the greateſt violence to humane nature; yet ſuch inhumanity is poſſible: yet nevertheleſs, God aſſures his People, that 'tis not poſſible for himſelf to be ſo unkind, or ſo unmindfull of them.
Jer. 31. 20. Is Ephraim my dear ſon? is he a pleaſant child? for ſince I ſpeake againſt him, I do earneſtly remember him
ſtill, therefore my bowels are troubled for him. And now, can you perſuade your ſelf, that ſuch moſt tender thoughts as theſe, can proceed from God, if he was a cruel Being? does ſuch affectionate landeclare, that God takes any delight in the miſery of his creatures, or that he can in the leaſt, be acceſſary to their impenitency, or to their eternal ruine and midiſcovers himſelf ſo affectionately kind and tender, that he languiſheth, when we are in the leaſt unhappy, or when any misfortune comes upon us?
Rivers of water run down my eyes, becauſe men keep not thy Law: This is an exceſſive paſſion of grief; Can any ſorrow be like to this kind of ſorrow? Can there be a greater demonſtration of his love to God, than to be ſo infinitely afflicted, to ſee ſome ſo very diſreſpectfull, ſo diſobedient to God's Commands? Greater love hath no man than this. Let others then take delight to blaſpheme his Name; let others crucifie their Saviour again, and once more put him to open ſhame, while the godly Man is more happily employed,
pours out his ſoul in weeping and lementations, and with the Prophet, crys out in the moſt paſſionate manner, Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the manifold ſins and provocations of thy people Iſrael! Jerem. 9. 1.
Gal. 4. 19. My little children, of whom Itravail in birth again, until Chriſt be formed in you: firſt, he ſalutes them with the kindeſt and moſt affectionate AppellaMy little children: Then, as if he ſuffered the greateſt pains and anguiſh for them, not unequal to thoſe of a woman in labour, Of whom I travail, until the Image of Chriſt, and his Righteouſneſs, be formed in your ſouls. And the metaphor is very proper; for the moral birth, to be regenerate, and to be born again; is no leſs difficult, no leſs painfull and laborious, than the natural birth, or our firformation in the very womb.