creatures at the Creator's presence In the New Testament The passing of a Camell thorough the eye of a needle Mat. 9.24 The Stars falling to the earth as a figg tree casteth her untimely figgs the departing of the heaven as a scrowl rowled together Revel 6.13.14 The whole world cannot containe the books wherein our Saviour's acts should be written Joh. 21.25 may not litterally be taken but as sublime Hyperboles expressing in the first a matter of the greatest difficulty in the second a foretelling of stupendious confusion in the last the not registred acts of our Saviour hardly and not necessary to be recounted of So sin is confessed in tearms to be hyperbolically sinfull Rom. 3.7 Light affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an eminent hyperbolicall manner to work an eternall weight of glory 2 Cor. 4.17 And St. Paul acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his conversion he persecuted the Church Gal. 1.13 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abusio so called when for want of a fit name to expresse a thing by we borrow that word which commeth nearest to hand by which means it commeth to passe that the word is abused and the Trope is more harsh and unequall as equum divina Palladis arte Aedificant Catachresis Catachresis abused as it were or far-fetched incongruous speeches may be tearmed such as All the earth was of one lip and one sort of words Gen. 11.1 that is of one Language and spake one Tongue Let us smite him with the tongue Jer. 18.18 Jer. 18.18 that is Slander him I will open the shoulder of Moab from his Cities Ezech. Ezek. 25.9 25.9 that is Dismantle his Townes to make way for his enemies I will turn to the people a pure lip that they may call upon the name of the Lord to serve him with one shoulder Zeph. 3.9 Zeph 3.9 that is with one consent So Daubing with untempered morter and sowing pillowes under arm-holes Ezech. 13. Ezek. 13. are unusuall to expresse deceitfull and flattering doctrine much more that as the Doway Bible gives it in the Canticle of my Cosen concerning his vineyard in Horn the son of oyle Isai 5.1 for Isa 5.1 Scituated in a fertile or fruitfull hill Likewise Psal 119. My soul is alway in my hand Psal 119. i. e. I am in eminent danger The ploughers plowed upon my back and made long furrowes Psal 129. Joh. 8.5 Psal 129. grieviously afflicted me To see death Joh. 8.51 for To die To shake off the dust of the feet Matth. 10.14 Matth. 10.14 for Utterly to renounce or abandon To pluck out the eye and cast it from us Matth. 5.29 Matth. 5.29 to take away occasions are elegancies in Scripture which otherwise might seem catachresticall So merit and wages or reward are urged which import no more then a good work and wages is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is paid in the evening when the work is done Also plenty of all things is expressed by 1. Butter of Kine and 2. Milk of Sheep and 3. Fat of Rams and 4. Rams of the breed of Bashan and 5 Goats with 6. the fat of the kidneys of Wheat and 7. the pure blood of the Grape for drink Deut. 32.14 Deuter. 32.14 So I might have received mine own with usury that is with increase a Catachresticall Synecdoche Matth. 25.27 From one dead sprang so many as the stars of heaven Heb. 11.12 Heb. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the sand beside the lip of the sea innumerable Heb. 11.12 A clowd of witnesses Heb. 12.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem praebere repraesentare because thereby is a representation made of some speciall thing that lyeth hid in the words which is made manifest either by the pronountlation of them or by the affixing of some demonstrative article to them and this when it is not so safe or meet to expresse our sense in words at length Virgil. Non licuit thalami expertem sine crimine vitam Degere more ferae Virum te praestes oportet Emphasis As Catachresticalls make an impression through their harshnesse and strangenesse so an Emphasis worketh through its vigour which in reading is enlivened by the pronunciation Hitherto are referred such epithets wherein the Apostles are called the salt of the earth Math. 5. wicked men the men of Gods hand Psal 17. Psal 17. employed sometimes to chastise the godly So Man of sorrowes Isa 53. Isa 53. Son of perdition of Belial of thunder of the morning have especiall emphases in them As also First born of death king of terrours bars of the pit Job 18.13 14. Job 18.13 Ib. 17.16 Ib. 38.37 Ib. 17.16 Bottles of heaven Ib. 38.37 With which may be ranged those high phrases and strains Behold I am against thee O thou destroying mountain saith the Lord which destroyest all the earth and I will stretch out my hand upon thee and roll thee down from the rocks and I will make thee a burnt mountain Jer. 51.25 Jer. 51.25 I will make it a possession for the Bittern and pools of water and I will sweep it with the beesome of destruction Isa 14.23 Isa 14.23 His breath shall sift the Nations with the sieve of vanity Ib. 30.28 Ibid 30.28 * Nominis pro nomine positio A putting of one word for another By this Trope the inventor is put for the thing invented the possessor for the thing possessed the continent for the thing contained and the efficient for the effect c. By Cicero tearmed Hypallage immutatio traductio lib. 3. de Orat. Traductio immutatio in verâ—o Metonymia Amongst Metonymies those wherein the cause and the effect the subject and the adjunct the antecedent and the consequent are taken one for another are most of note and use And the Lord said unto Cain Why art thou wroth and why is thy countenance fallen If thou dost well shalt thou not be accepted and if thou dost not well sin lyeth at the dore Gen. 4.6 7. Sin that is the punishment for sin the cause for the effect or as some Sin that is the sacrifice for sin a repentant heart in thy power and therefore hast no reason to lowre at my dealing with thee For the second what more frequent in the Old and New Testament then Sacramentall metonymies as To kill the passeover Exod. 12.21 Kill the passeover 2 Chron. 30.18 Keep or celebrate the feast of the passeover 2 Chron. 30.1 Christ our passeover is sacrificed for us therefore let us keep the feast not with old leaven neither with the leaven of malice and wickednesse but with the unleavened bread of sincerity and truth 1 Cor. 5.7 8. where Passeover the thing signified is put for the commemorative and sacrifice by which it was to be presented Exod. 12.14.27 In which metonymicall sense the words of institution of the Lords Supper must be understood
gentem Ad ditur ad finem fine exclamationis notâ Epiphonema or sententious closure relating to premises of consequence Thus they provoked him to anger with their owne inventions and the plague was great amongst them Psal 106.29 Thus were they stain'd with their owne works and went a whoring after their own inventions ib. 38. Thus they turned the glory of God into the similitude of a calfe that eateth hey Ib. 20. Thus Joash the King remembred not the kindnesse which Jehojada his father had done unto him but slew his son and vvhen he died he said The Lord look upon it and require it 2 Chron. 24.22 * Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertas loquendi Parrhesia an assumed freedom of speech vvhich is commonly ushered in vvith an excusing praeface Men and brethren let me freely speak unto you of the patriarch David that he is both dead and buried and his sepulcher vvith us this day Act. 2.29 We cannot but speak the things vvhich vve have both seen and heard Ib. 4.20 the King knoweth of these things before whom I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely For I am perswaded that none of these things are hidden from him for this thing was not done in a corner Act. 26.26 * Correctio quae tollit id quod dictum est pro eo id quod magis idoneum videtur reponit Author ad Heren Called by the Greeks likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanorthosis Epanorthosis doth in some sort qualifie that which hath as we make it slipped from us or drowneth somewhat which we would have understood though not uttered Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget yet will not I forget thee Esa 49.15 Father save me from this hour but for this cause came I into the world Joh. 12.27 I laboured more abundantly then they all yet not I but the grace of God which was with me 1 Cor. 15.10 I marvell that you are so soon removed from him that called you into the grace of Christ unto another Gospell which is not another But there be some that trouble you and would pervert the gospell of Christ Gal. 1.6 7. Attendant to this is * Reticentia Cicer. Obticentia Celsus Called by others Interruptio because the thred of discourse is broken off Virgil. Quos ego sed motos praestat componere fluctus Used 1. To expresse anger Quem quidem ego si sensero sed quid opus est verbis Plaut 2. Fear Virgil. Neque vincere certo Quanquam O sed superent quibus hoe Neptune dedisti 3. An high passion of grief Tu autem Jehova quousque Psal 6.4 Aposiopesis when somewhat is left to be gathered by a breaking off abruptly Oh this people have sinned a great sin and made them gods of gold yet now if thou wilt forgive them their sin It is too much for me to ask but thy infinite mercy may afford it if not blot me out I pray thee of the book which thou hast written Exod. 32. To whom I sware in my wrath if they should enter into my rest left to be understood Let not me be trusted any more upon oath If thou hadst known even at least in this thy day the things which belong unto thy peace thou wouldst have taken better courses or the like but now they are hid from thine eyes Luk. 19.42 * Aversio sermo aversus because the scene of speech is changed and directed to another Apostrophe Apostrophe in a continuate speech turns from the hearers or matter present and bespeaks a thing or person absent or present by the By. So David in lamenting the death of Saul and Jonathan le ts fly an imprecation upon the place where they were slain Ye mountains of Gilboa let there be no dew nor let there be rain upon you nor fields of offerings for there the shield of the Mighty is vilely cast away the shield of Saul as though he had not been annointed with oyle 2 Sam. 1.21 So in declaring Israel's exodus from Egypt he bespeaks the sea and Jordan with the mountains and earth it self What aileth thee O thou sea that thou fleddest c. Psal 114.5 So Isaiah makes the heavens and earth his auditors Hear O heaven and give ear O earth for the Lord hath spoken I have nourished and brought up children and they have rebelled against me Isa 1.2 Baldnesse is come upon Gaza Askalon is cut off with the remnant of their valley how long wilt thou cut thy self O thou sword of the Lord how long will it be ere thou be quiet Put up thy self into thy scabbard rest and be still Jer. 47.6 In the 24th Psalm upon profession that although The earth be the Lords with all the fulnesse and inhabitants of the world yet because all have not that share in it as the Israelites God's favourites Deut. 10.14 15 the Prophet breaks out by an high Apostrophe to the Gates for enlarging themselves to entertain the Ark of God Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in Twice repeated that the compellation of the senslesse gates might make the deeper impression for opening to Christ knocking at the door of our hearts And this sort of Apostrophe to senssesse creatures is often met with in other Authors But two other besides the one to God the other to our own souls are peculiar in a manner to Scripture-Rhetorick Apostrophe to God 1. by Petition 2. Complaint 3. Praises 4. Thanksgiving 5. Detestation of opposites 6. Stirring up our selves 7. Inciting others and inviting Thus upon a narration of Gods wonderfull conducting the Israelites out of Egypt the Prophet raiseth a most patheticall Apostrophe Look down from heaven and behold from the habitation of thy holinesse and of thy glory Where is thy zeal and thy strength the sounding of thy bowells and thy mercies towards me are they restrained Doubtlesse thou art our Father O Lord why hast thou made us to erre from thy waies and hardened our hearts from thy fear by leaving us to putrifie in our own corruptions O that thou wouldest rend the heavens Behold thou art wroth for we have sinned Isa 63. Such are those of blessed King Charles worthy of all imitation Apostrophe to our own selves are termed Soliloquies seldom found out of Scripture So The river of Kishon swept them away that antient river the river of Kishon O my soul thou hast trodden down strength Judg. 5.21 In such a Soliloquy David cheareth up himself Why art thou so vexed O my soul and why art thou so disquieted in me O put thy trust in God for I will yet thank him which is the help of my countenance and my God Psal 42.14 So Praise the Lord O my soul and all that is within me praise his holy name Psal 103. So 104.
20. By this Scheme any controversies of the Schools may be rhetorically handled as Thou vvilt tell me There is a purgatory by vvhich David passed through fire and vvater to a place of refreshing Psal 38. But this must be meant of temporall affliction vvhich David in this life had passed But After this life there is a prison vvhence redemption may be had upon payment of the uttermost farthing Matth. 5. Allusions give not Conclusions and the prison mentioned is no purging of the soul but urging of a pious and timely agreement to prevent further inconveniencies But vvhy vvere men baptised for the dead if it did the dead no good Baptised they vvere in their ovvn blood vvhich they shed rather then they vvould bevvray their brethren But 't is knovvn the Fathers held Purgatory But never as a tenent of religion but a matter of discourse vvith a forsitan verum est as St. Austin Decked vvith this Anacoinosis is Rabshekah's oration What confidence is this vvherein thou trustest Thou sayest I have counsell and strength Egypt is but a bruised reed vvhich vvill pierce the hand of him that leans upon it But if ye say We vvill trust in the Lord our God is it not he vvhose high places and vvhose altars Hezekiah hath taken avvay 2 King 18.19 * Concessiò cùm aliquid etiem iniquum videmur causae fiduciâ pati Quint. l. 9. c. 2. Gracis dicitur etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde ali◠figuram hanc Confessunem vocârent Synchoresis Synchoresis grants as much as the adversarie can in reason desire yet shewes that it makes nothing for him Behold thou art called a Jew and restest in the Law and makest thy boast of God and knowest his will and approvest the things that are more excellent being instructed out of the Law and art confident that thou thy selfe art a guid of the blind a light of them that are in darkensse an instructor of the foolish a teacher of babes which hast the forme of knowledg and the truth in the law Thou that teachest a man should not steal dost thou steal thou that sayest a man should not commit adultry dost thou commit adultry thou that abhorrest idols dost thou commit sacriledg thou that makest thy boast of the law through breaking the law dishonourest thou God Rom. 2. The Jews require a signe and the Greeks seek after wisdom but we preach Christ crucified a stumbling block to the Jews and to the Greeks foolishnesse but unto them which are called both Jewes and Greekes Christ the power of God and the vvisdome of God Because the foolishnesse of God is vviser then men and the vveaknesse of God stronger then men 1 Cor. 1. Am I a God at hand saith the Lord and not a God a far off can any hide himselfe in secret places that I shall not see him saith the Lord Do not I fill heaven and earth saith the Lord Jer. 23.23 24. Upon vvhich dissention the auditory are usually desired to judg And novv inhabitants of Jerusalem and men of Judah judg I pray between me and my vineyard What could I have done more to my vineyard than I have done unto it Isa 5.3 4. I speak to vvise men judg you vvhat I say The cup of blessing which vve bless is it not the communion of the blood of Christ The bread vvhich vve break is it not the communion of the body of Christ 1 Cor. 10.15 16. Ye Hypocrits ye can disern the face of the sky and of the earth but hovv is it that ye do not discern this time yea and vvhy of your selves judg ye not vvhat is right Luk. 12.56 57. CHAP. V. * Passionem seu affectam afferens such things as move the mind to love hatred c. Of Patheticks IN this vve have the heighth of Rhetorick vvherein James and John the sons of Zebedee appear as sons of thunder Mar. 3.17 Peter stabs the hearts of his auditory to a trembling prostration Men and brethren what shall we do Act. 14.11 12. Apollos the eloquent Alexandrian mightily convinced the Jevves in publick Act. 18. For an introduction to vvhich 1. The affections are to be considered that are to be vvrought upon 2. The vvorking upon them diversly by Scripture Patheticks Affections to be wrought upon may be conveniently reduced to 1. Love 2. Hatred 3. Hope 4. Fear 5. Joy 6. Sorrow 7. Zeal Motives to Love Love respects God our selvs our neighbours David's love to God is express'd in divers places extatically O how amiable arethy dvvellings thou Lord of hosts My soul hath a desire and longing to enter into the courts of the Lord my heart and my flesh rejoyce in the Living God Psal 84. Happy Sparrovvs and Svvallovvs vvhich there may have a nest or house to vvhich a passage through this vale of misery is a proceeding from strength to strength vvhere one dayes entertainment is better than a thousand spent in vvorldly pleasure The tents of ungodlinesse may be held delectable dvvellings but I had rather be a dore-keeper in the house of my God than the chief commander in the stateliest palaces Ib. So every vvhere in all his devotions such flashes of love break out The Lord is my strength and my shield my heart hath trusted in him and I am helped Therefore my heart danceth for joy and in my song vvill I praise him Psal 28.8 Like as the Hart desires the vvater-brooks so longeth my soul after thee O God My soul is a thirst for God yea even for the living God O vvhen shall I come to appear before the presence of God Psal 42.1 2. I have set God alvvaies before me for he is on my right hand therefore I shall not fall Wherefore my heart vvas glad and my glory rejoyced my flesh also shall rest in hope For thou vvilt not leave my soul in hell neither vvilt thou suffer thine holy One to see corruption Thou shalt shevv me the path of life in thy presence is the fulnesse of joy and at thy right hand there is pleasure for evermore Psal 16. The men of thy hand and vvorldlings may take pleasure in their portions in this life vvhose bellies thou fillest vvith thy hid treasures They have children at their desire and leave the rest of their substance for their babes But as for me I will behold thy presence in righteousnesse and when I awake up after thy likenesse I shall be satisfied Psal 17.14 15 16. This of David's de arte amandi is to be studied The speciall motives thereunto are 1. Gods tender love to us 2. His inestimable benefits bestowed and continued upon us For what brutish disposition will not be taken to love him from whom he receiveth his being and all that he hath Is it an ordinary expression of love from the King of Kings to the durty Israelites in Egyptian slavery Israel is my Son even my first borne and I say unto thee Let my son goe that he may serve me and
preachersought out to find acceptable words 5. warrantable doctrine by its owne grounds and confirmation of the masters of the assembly that which was written was upright even words of truth The words of the wise are as goads and nails fastned by the masters of the assemblies 6. derived from the Word which is given by the hand of one shepheard Christ our Saviour 7. Abstaining from distracting studies which wearie the flesh in making many books when his owne bible would give content if it be rightly used that we need especially for matters of salvation no other Directory XIIII The arms of a Christian Souldier against 1. principalities 2. powers 3. rulers of the darknes of this world 4. spirituall wickednesses in high places 1. the girdle of truth for the loyns 2. for the breast the brest-plate of righteousness 3. for the feet the preparation of the Gospel of peace 4. for the left hand next the heart the shield of faith to quench the fiery darts of the Divel 5. for the right hand the sword of the spirit which is the word of God 6. for the head the helmet of salvation 7. for the accomplishing of all prayer and supplications in the Spirit with watching and all perseverance Eph. 6.12 CHAP. VII Of Antitheses I. IT is written that Abraham had two sons the one by a bondmaid the other by a free-woman but he that was of the bond-woman was born after the flesh but he of the free woman was by promise Which things are an Allegory For these are the two covenants the one from mount Sinai which gendereth to bondage which is Hagar for this Hagar is mount Sinai in Arabia and answereth to Jerusalem that now is and is in bondage with her children but Jerusalem which is above is free and is the mother of us all Gal. 4. Where may be noted correspondencies and antitheses between 1. Hagar a bond-woman and Sarah free 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ismael Hagar's son after the flesh and Isaac Sarah's according to promise 3. Sinai in Arabia the desert and Jerusalem in the land of promise 4. Sinai called by the Arabians Hagar allegorizing the Law Jerusalem the mother of us all the covenant of the gospell thence proclaimed 5. dependers of the Law for justification Hagarens born to bondage adherents to faith the sons of Sarah born to freedom 6. fleshly Ismaelites persecutors spirituall sons of Sarah for a time under the crosse 7. the censure upon the persecuting juststiciaries Cast out the bond-woman and her son on the other side The freewoman's children shall be heyrs II. Antithesis between Christ and Adam Rom. 5. 1 Not as the offence so is the free gift that by justice extended this by grace abounded 2. That included the venome of one offence or propagated but one offence originall this quits from originall and infinite actualls 3. That by one brought in the tyranny of death this by one the gift of Righteousnesse and reign in Life 4. That the root of just Condemnation this of the free gift of Justification 5. That made all men sinners this made many righteous 6. The horridness of that is manifested by the Law the abounding of grace is more illustrious by the Gospell 7. That was attended by reigning sin unto Death this by Grace to Righteousnesse and Eternall Life III. Antithesis between the flesh and the Spirit Rom. 7. where 1. The flesh brings forth fruit unto death the Spirit contendeth to serve in newnesse of Life 2. The flesh holds by the old letter the spirit by a new tenure 3. The flesh worketh death by that which is good that sin might become exceeding sinfull the Spirit clears it selfe by pleading a pardon 4. By the flesh we are sold unto sin by the Spirit we attaine redemption 5. In the flesh to will may be present with us but deeds follow not but the spirit urgeth to performe 6. The inward man delighteth in the Law of God but the Law of the members carry the intents against the Law of the Mind 7. The flesh makes up the body of sin the Spirit obtaineth deliverance by Christ IV. Antithesis between the Body before and after the Resurrection 1 Cor. 15.1 It is sowen in Corruption it is raised in incorruption 2. It is sowen in Honour it is raised in Glory 3. It it sowen in weaknesse it is raised againe in power 4. It is sowen a naturall body it is raised a spirituall body 5. It is sowen as the first Adams issue having onely a living soul it is raised as the second Adams purchase made a quickning spirit 6. The first is of the Earth earthly the second from the Lord of Heaven heavenly 7. The first carrying the image or stamp of earth from which he was taken the second the badg of Heaven to which he is advanced V. Antithesis between true pastors and impostors or scorners 1 Cor. 5. We are made a spectacle to the World and to Angells and to Men. 1. We are fools for Christs sake but ye are wise in Christ 2. We are weak but ye are strong 3. Ye are honoured but we are despised as it appeareth because at this present hour we both hunger and thirst and are naked and are buffetted and have no certain dwelling place and labour working with our owne hands 4. Being reviled we blesse 5. Being persecuted we suffer it 6. Being defamed we entreate 7. We are made the filth of the world and are the off-scouring of all things unto this day VI. Gods Ministers to be approved 1. In much patience 2. In afflictions 3. In necessities 4. In distresses 5. In stripes 6. In imprisonment 7. In tumults 8. In labours 9. In watchings 10. In fastings By 1. Purenesse 2. By knowledge 3. By long-suffering 4. By kindnesse 5. By the Holy Ghost 6. By love unfained 7. By the word of truth 8. By the power of God 9. By the armour of Righteousnesse 10. On the right hand and on the left 11. By honour and dishonour 12. By evill report and good report As 1. Deceivers and yet true 2. As unknown and yet well known 3. As dying yet behold we live 4. As chastned and not killed 5. As sorrowfull yet alwayes rejoycing 6. As poor and yet making many rich 7. As having nothing and yet possessing all things 2 Cor. 6. VII The chast Matrone and the whore of Babylon are thus differenced 1. The Matron is cloathed with the Sun from Heaven Rev. 12.1 The great whore with Scarlet and Gold and Pearls from the earth 2. The Matron hath the Moon and spotted-changes under her Feet the Whore sitteth on many waters which will at length fail her 3. The Matron hath a Crown of 12 Stars upon her Head the Whore appeares with a frontlet of blasphemies Mystery Babylon the great Rev. 17.5.12.2 Mother of harlots and abhominations of the earth 4. The Matron is fruitfull and travelling to bring forth Children the Whore is drunk with the blood of Saints and Martyrs and
Psal 22.1 O God my heart is ready my heart is ready I will sing and give praise with the best member that I have Psal 18.1 2. A complaint studded with such sparkling gems we have Psal 69. 3. Quick speeches called by the Preacher goads and nails fastned by the masters of the assemblies Eccles 12.11 come under this reckoning As Our Saviour turned water into wine to supply the new married's wants but we turn wine into water out of luxurious wantonnesse If St. Peter's successor were stinted to his founder's allowance Silver and gold have I none he would quickly be weary of the Chair which hath so scant a cushion Both sorts of those fanaticks are to blame as well those that will have no set prayers as those that will have no prayers but set God makes Protestants but the Papists make god Religion makes us but they make religion and this made-religion they maintain that this maintained may maintain them We should as well apply our selves to Christs merits that so his merits might be rather a stay to our infirmities then a stale to our enormities We must therefore couple faithfulnesse with faith that we may do as well as believe and that because we do believe We must take heed that whilst we hunt after neat expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib c. 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.6 we let not slip the thing that should be chiefly pressed and expressed Divers aim to shew how much they can say on a Text with no regard at all how little their auditors can bear away as though they came into a Pulpit to open onely their store not to feed their flocks and to beg applause of their Congregation that they are ready Preachers not to so lead them that they may be profitable hearers Such sounding brasse is not fit metal to make vessels for the Temple and such tinckling cymballs without solidity and charity make fit musick for a May-pole These sycophanticall sermonings angling for gain more then souls and applause more then the proficiency of the hearers the Apostle calls God to witness was far from his manner of teaching 1 Thess 2.4 5. CHAP. IV. * Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia affectus seu motus animi istas Sententiarum figuras praecipué sequuntur Differt Sententiae figura à figura Dictionis quòd illa sententias illuminet in figuris autem dictionis aptè jucundè inter se resonent deinde quòd sententiarum conformationes mutatis verbis confistere possunt Figurae autem dictionis non item quia mutatis sedibus perit resonantia quâ fit color Of Schemes TO teach to delight and throughly to perswade are the scopes of Oratory After teaching-Tropes therefore and delighting-Figures convincing and perswading Schemes may be well enquired after These come under the titles of 1. Ecphonesis 2. Epanorthosis 3. Apostrophe 4. Prosopopoea 5. Aporia 6. Anacoinosis 7. Synchoresis * Exclamatio because in the pronountiation there is required a straining and elevation of the voice the signe of which is either some Adverb or Interjection Ecce quà m bonum quà m jucundum habitare fratres in unum Psal 133. O prosundas divitias tum sapientiae tum cognitionis Dei quà m inscrutabilia sunt ejus judicia ejus viae impervestigabiles Rom. 11.35 Ecphonesis Ecphonesis or exclamations are raised upon so various occasions that they can hardly be confined most fall within compasse of these limits 1. Of Admiring How is the faithfull city become an harlot It was full of judgment righteousnesse lodged in it but now murderers Thy silver is become drosse Isa 1.21 thy wine mixt with water 2. Wishing O that they Gods people were wise that they understood this that they would consider their latter end Deut. 32.29 O that my people would have hearkened unto me If Israel had walked in my waies I should have soon put down their enemies and turned my hand against their adversaries The haters of the Lord should have been found lyers Also with the finest wheat-flower and with hony out of the stony-rock should I have satisfied thee Psal 14.15 16. O that thou wouldest rend the heavens that thou wouldest come down that the mountains might flow down at thy presence as when the fire of melting burneth Isa 64. the fire that causeth the waters to boil to make thy name known to thine adversaries 3. Complaining O Lord what shall I say when Israel turn their backs before their enemies for the Canaanites and all the inhabitants of the land shall hear of it and shall environ us round and cut off our name from the earth and what wilt thou do unto thy great name Josh 7.8 O God wherefore art thou absent from us so long why is thy wrath so hot against the sheep of thy pasture O think upon thy congregation whom thou hast purchased and redeemed of old Think upon the tribe of thine inheritance and mount Sion wherein thou hast dwelt Lift up thy feet that thou maist utterly destroy every enemy which hath done evill in thy sanctuary Psal 74. O wretched man that I am Rom. 7.24 who shall deliver me from this body of death 4. Indignation O generation of Vipers who hath warned you to flee from the wrath to come Matth. 3.7 O faithlesse and perverse generation how long shall I be with you how long shall I suffer you Matth. 17.17 O fools and slow of heart to believe all that the Prophets have spoken Luk. 24.25 Ye stiff-necked and uncircumcised in hearts and ears ye do alwaies resist the holy Ghost as your fathers did so do ye Act. 7.51 O full of subtlety and all mischief thou child of the devill Act. 13.10 thou enemy of all righteousnesse wilt you not cease to pervert the wayes of the Lord 5. Exsultation Behold how good and joyfull a thing it is for brethren to dwell together in unity Psal 133.1 What reward shall I give unto the Lord Psal 116.11 for all the benefits he hath done unto me 6. Insultation How art thou fallen from heaven O Lucifer son of the morning How art thou cast down to the ground which didst weaken the nations Isa 14.12 O thou enemy destructions are come to a perpetuall end Psal 9.6 even of the Cityes which thou hast destroyed their memorial is perished with them 7. Commiseration Ah Lord God! wilt thou destroy all the residue of Israell in pouring out of thy fury upon Jerusalem Ezek. 9.8 Behold O Lord and consider to whom thou hast done this shall the women eat their fruit and children of a span long shall the Priest and the Prophet be slaine in the Sanctuary of the Lord Lam. 2.20 To this Exclamation may be referred an * Rei narratae vel probatae summa acclamatio Quint. ut Tantae molis erat Romanam condere
your heart be troubled neither let it be afraid if ye loved me ye would rejoyce ib. 27 28. A glimpe onely and tast of this joy put Peter beside himselfe Master it is good for us to be here let us here pitch tabernacles and not downe to the world againe Motives to Fear Fear is the betraying of those succours which reason offereth Wisd 17 12. arising from dangers which reason telleth us we are unable to withstand These dangers may affright us 1. in our temporall estate 2. in our spirituall 3. in our eternall being hereafter For temporall afrightments what thunders are so terrible startling as those against 1. Pharoah and Egypt for his perfidious and treacherous dealing with Gods people Ezech. 29. 2. against Tyrus and their King for their pride and luxury 3. against Babylon Isa 13. and 14. for their captivating and insulting upon Gods people 2. For his temporal estate Cain complained not Gen. 4.14 but the feare of a guilty conscience was a Fury that ever haunted him My punishment is greater then I can bear Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a vagabond and it shall come to passe that every one that findeth me shall slay me A scantling of the third It is a fearfull thing to fall into the hands of the living God Heb. 10.31 This fcarfulnesse in proposing the law was so terrible that the people could not endure that which was commanded and if so much as a beast touch the mountain it shall be stoned and thrust through with a dart and so terrible was the sight that Moses said I exceedingly feare and quake Heb. 12.20 21. What horrour will then be can any heart imagine when the sun shall become as black as sack-cloth of hair and the moone and the stars of heaven fall unto the earth even as the fig-tree casteth her untimely figs when she is shaken of a mighty wind when the heavens shall depart as a scroul rolled together and every mountaine and iland shall be removed out of their places when the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every free-man shall hide themselves in the dens and in the rocks of the mountaines and shall say unto the rocks and mountaines Fall on us and to the hills Cover us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 6. When the dismall doome is once pronounced Go ye cursed of my father into everlasting fire prepared for the devill and his angells Matth. 25.41 Motives to Joy Joy the ayme of all our desires must be raysed especially on the serious consideration 1. of joy in the holy Ghost 2. comfort in a good conscience 3. a chearfull and thankfull use of temporall blesings These depend one on the other Temporals delight not if conscience be not satisfied conscience receives not content but from assurances from the holy Spirit that all is well Amongst the fruits of the spirit this joy is served in with love which quickneth all the rest The fruit of the Spirit is lov joy peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no law Galat. 5.22 23. Upon this is grounded that holy frolick if the word profane not of the Apostle to the Philippians Rejoyce in the Lord alwaies and again I say rejoyce Let your moderation be knowen unto all men the Lord is neer at hand Phil. 4.4 5. Upon which grounds we have the excitation of the church O come let us sing unto the Lord let us heartily rejoyce in the strength of our salvation Psalm 95. O be joyfull in the Lord all ye lands Psal 100. O sing unto the Lord a new song Psal 98. And divers other Psalms set to the same key of joy This was the rejoycing of the blessed-Virgin My spirit hath rejoyced in God my Saviour Luk 1.47 That which our Saviour exhorteth his disciples unto In this rejoyce not that the spirits are subject to you but rather rejoyce that your names are written in heaven 2. Luk. 10.20 All the dayes of the afflicted are evill but he that is of a merry heart upon a good conscience hath a continuall feast Prov. 15.15 This merry heart maketh a cheareful countenance but by the sorrow of the heart the spirit is broken Ib. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world 2 Cor. 1.12 Thus the Apostles when they were beaten and threatned after their imprisonment by the high priests command departed from the presence of the Council rejoycing that they were accounted worthy to suffer for his name Act. 5.41 It was St. Paul's excercise to have a conscience voyd of offence towards God and towards men Act. 24.16 And the Hebrews tooke joyfully the spoyling of their goods knowing in themselves that they had in heaven a better and an enduring substance Heb. 10.34 3. Joy and thankfullnesse for temporall blessings are not onely approved but enjoyned Thou shalt rejoyce before the Lord in acknowledgment of temporal blessings Deut. 12.12.18 At the presenting of the first fruits and tithes after a set paryer it is added Thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee and unto thine house thou and the Levite and the stranger that is among you Deut 26.11 When God crowneth the yeer with goodnesse and the clouds drop fatness upon the dwellings of the wildernesse the little hills are brought in to rejoyce on every side when the folds shall be full with sheep the vallies also shall stand so thick with corne that they shall laugh and sing Psal 65.12 Whereupon the Kingly prophet sets forth a proclamation O prayse the Lord for it is a good thing to sing praises unto our God yea a joyfull and pleasant thing it is to be thankefull Psal 147. Motives to Sorrow A sorrowfull spirit is a sacrifice to God despise not O Lord humble and contrite hearts Psal 51.9 Sorrow ariseth commonly from any thing that crosseth our desires and therefore may be either 1. godly or 2. worldy Concerning both which we have that of the Apostle Though I made you sorry with a letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it be but for a season Now I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive dammage by us in nothing for godly sorrow worketh repentance to salvation not to be repented of but the sorrow