Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	place_n	see_v	2,240	5	3.1639	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91783	The logicians school-master: or, A comment upon Ramus logick. By Mr. Alexander Richardson, sometime of Queenes Colledge in Cambridge. Whereunto are added, his prelections on Ramus his grammer; Taleus his rhetorick; also his notes on physicks, ethicks, astronomy, medicine, and opticks. Never before published.	Richardson, Alexander, of Queen's College, Cambridge.; Thomson, Samuel, fl. 1657-1666.	1657 (1657)	Wing R1378; Thomason E1603_2; ESTC R203419	285,683	519

down the procreant and conservant cause of a Trope and for necessity though Grammer be as large as Logick yea as large as our thoughts yet at the first it was not yea they used to say The heart cannot comprehend her own thoughts and again because things at the first were so many that they could not readily give the proper name of every thing hence arose Tropes afterwards these Tropes were sweet and pleasant and therefore they would let them go no more Nam ut vest is frigoris c. Man at first needed not cloathes but now by reason of sin the temper of his body and external cold together cause cold he needeth cloaths which he useth not only for heat but also for ornament So for Tropes though necessity brought them in yet decency doth hold them Delectat autem ideo c. Because it is witty to let pass those things which are before our feet Secondly Because our cogitation is refreshed by them for variety delighteth as there is in Tropes and even as if we see Speech in his holy-day garment Haec igitur prima sunt These are the first sauses and remedies to make Speech look red and white Sedtamen verecund c. Here is a propriety a Trope must be bash●ul and shamefac't not brought in by another or come in rushing perforce but gentle and led by the hand or I pray you ceme in Now to all kinf of Tropes there be certain general affections and those are either in one word alone or in the continuance of more words together Those which are in one word alone are either such as are too hard and harsh or too bold and proud such as are pull'd in by the ears and are more sausy now these are general affections of Tropes and the reason of them is this We have heard what a Trope is namely where a word is changed from his natural signification into another now because that for want of words we cannot readily give a fit word that is tropical therefore we are forc'd to bring them in more harshly sometimes and more proudly now that which is more harsh is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusio tropi which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abutor that is a word which is abused more unkindly or a word hardly entertain'd 't is called of the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tunc ego c. If I might only hope for this grief here is an harsh Trope for Spes is expectatio boni and metus or tim●r expectatio mali so that here is either a synechdochy or a catachrestical Ironie Now for Hyperbole that hath no affinity with catachrésis for an hyperboly is very usual and commendable neither is there any harshnesse in it but it is a little too proud but catachrésis is harsh and not used but of Poets only not of Oratours at least very seldom Gladium vagina c. This is also harsh for we rather say Vagina gladio vacua than gladius est vagina vacuus Vacuum here is a metaphour h. e. exutum Hyperbole est audacia tropi Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be carried above and this affection signifieth that for which it was fetch 't very kindly but proudly and so as it doth inhaunch and encrease the matter to very good purpose and this affection is very commenadble and usual especially in Scripture Meiosis diminutio which is contrary to hyperbole is nothing else but a synechdochy of the species for the genus The Second affection of Tropes in the continuance of more words is called Allegoria which is continuatio troporum yet those Tropes must be of the same kind of Tropes as they must be all of them either metonymies metaphors ironyes or synechdochyes not one a metonymy another an irony and another a metaphor and another a synecdochy it hath his notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedin Allegoria tenendum That is In an Allegory look from what thing we first fetch our Allegory with the same thing must we end As if I begin with a ship I must end with a ship for if I begin with a ship and end with a plow inconsequentia foedissima fuerit So also we see in the Gospel how the Allegory of Dives and Lazarus is continued how they were there feasted and afterward how they were to feast in another place where Dives had such a dry feast as he desired but the tip of his finger to cool him withal but how Lazarus was taken into a joyful feast yea even into Abraham's bosom where we may see even by this rule what is meant in this place by Abraham's bosome namely that Lazarus sitteth in Heaven next unto Abraham So is the Allegory continued from the thing he doth fetch it And this rule is of great use in Scripture for the understanding of the Spirit of God in many places which otherwise might seem dark Now for him that gave his fellow a box on the eare which felled him and yet said nisi tetigi what affection is this it is a kind of hyperboly of his own commendation as if he could do more with a touch then others with a great stroke CHAP. III. Troporum genera duo sunt Primum est metonymia ironia THis distribution of the kinds of Tropes is in respect of the things whence they are borrowed and those from the Arguments of invention The second distribution is from simple arguments Metonymia est tropus causae ad effect subj ad adjunct vel contrà Here is definitio ex distributione as if he should say is absolutè vel modo quodam consentaneorum which is shewed by the induction of the species But because not every cause is put Tropically for every effect nor è contrà neither every subj for every adj nor è contrà therefore he chuseth rather to keep himself closely by these species then to speak generally Metonymia Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the name which is true of every Trope but because use hath received we content our selves with it knowing what is meant by it or if ye will make it a synecdochy of the genus for the species And this trope is first for that the arguments whence they are borrowed are first and the reason why the cause is put for the effect is because it gives esse to the effect so the reason why the effect is put for the cause is because it hath its esse from the cause So why the subj is put for the adjunct because the adjunct in esse is in the subj et contrà so that this Trope is of consentany Arguments Metonymia causae est efficieintis aut materiae Here also is a definition of the metonymy of the cause ex distributionne There is not any Trope of the other causes neither form nor end not of the form

but in repect of of testis hence doe we plead so for the truth of the Scriptures We say that we believe that which the Church delivereth because God sayes it to our hearts by his holy Spirit this is divinum The Church of Rome sayes we are to believe it because the Church saith it but that is but humanum ergo not so excellent Again they are not content to make the Church a witnesse of the Scriptures but most absurdly the cause of them But God as he is the Author of them so he is the witnesser by his Spirit and it is one thing to consider God as the cause of them and another to consider him as the testis thereof In divinis testimoniis numerantur non solum deorum oraculi sed etiam responsa vatum fatidiorum Our Author brings divellish examples not divine and he might have done much better if he had brought testimony out of Scripture but the reason why he doth not is this we know Logick is a generall Art of all things whatsoever ergo the Scriptures not being received among all people and he regarding that which was more common in use as the Poets Fables and such like and that which was more generally received ergo he omits the Scripture Now here in the examples following we shall see that these oracula were oracula diabolorum and responsa vatum were of lyers So that we must understand by divinum testimonium that which is divinum in truth and not onely in name for as there are many called Gods and yet but one true God so there are many divine testimonies and yet but one true divine testimony Cicero 3. Catilin Nam ut illa omittam ait Orator visas nocturno tempore ab occidente faces ardoremque coeli ut fluminum jactus c. Strange signes were seen about the time of Catilins conspiracy burning heat flashings appearing in the heaven so that the gods did by them witness these things So when God doth at any time shew forth his justice as he did in Jerusalem by the sword hanging over it and by the strange bringing forth of the lamb by an heifer standing at the Altar to be sacrificed or by comets such like they are testimonies of some judgment to come Deinde paulo post Quo quidem tempore cum Aruspices ex tota Hetruria convenissent c. Here Tully makes many divine testimonies of Catilins conspiracy and of the state of Rome Tandem cum dixisset ut ex Aruspicum responsis ludi facti Jovis signum majus factum conversumque ad orientem tum ait Nonne illud vero ita praesens erat ut nutu Jovis optimi maximi factum esse videatur Tully makes this among the rest a sign of Catalins conspiracy they had made Jupiters image a very little one and therefore they took it down and made it bigger and it was set upon the stool looking toward the Senate even at that time when these fellows of Catalin went through the Town and thereby it did as it were command the Senators to look after these wretched fellows Brevis est illud Tibulli Quod si vera canunt sacris oracula templis Haec illi nostro nomine dicta refer Hoc tibi conjugium pr●mittit Delius ipse Faelix ac alium desine velle virum He would perswade her to marry because Apollo had foretold that it should be fortunate with them CHAP. XXXIII De testimonio humano legis sententiae Testimonium humanum est commune aut proprium KNowing that a humane testimony doth rest upon the artificial arguments it cannot be so strong as divinum is yet it may be true Est commune aut proprium because the more witnesses it hath the stronger it is that which is testified by one man alone is weaker because one man may sooner be deceived than many he may see onely one artificial argument they may see more yea all so that as a divine testimony is to be preferred before an humane so a humane that is common is to be preferred and received before an humane that is proper Commune ut lex illustris sententia Lex a law a rule which is received either by the whole world as the law of Nations or of some peculiar Countries as the laws of a private state and this hath less force in it than the former ergo if the witnesses stand of more together and of one alone still holding all of them prudent vertuous and benevolent we are to receive that which is witnessed by more men sooner than the other Now then where the Church of Rome reasons with us it is not better to go to the Church than to a private man yes but they must be prudent vertuous and benevolent again they must see the artificial arguments of that witness for else if one man shall bring testimony from the word of God we are rather to receive his else we prefer an humane testimony before a divine Again if it be an humane testimony and a humane testimony that we compare together let not a private man stand up to stir with his meer testimony against a whole assembly The reason of the Creed being generally received in all Churches is this because it hath a divine testimony ergo next to the testimony of the Church we are to prefer the common testimony and then the private as it doth not jarr with the common one Illustris sententia For though it be not a law yet is it generally received as notable for truth now he cals it illustris opposing it to obscura which though it may have truth in it yet is it not so famous to be received We say vox populi is vox Dei because all truth comes from him Legis autem non scriptae scriptae testimonium est Pro Milone Est enim judices non scripta sed nata lex quam non didicimus accepimus legimus verum ex natura ipsa arripuimus c. For there are some laws that are customs and they are not written indeed in civil affairs it so comes to pass that we cannot see all but are fain to leave some things to custom yet there may be some laws written in our hearts which we call natural This is witnessed that it is lawful for a man to defend himself by the law of Nature Et ibidem Quod si duodecem tabulae nocturnem furem quoquo modo diurnum autem si se telo defender it interfici impune voluerunt c Why a man may slay his adversary by the Law of the twelve tables which in the night time allows it Sententiae illustres sunt proverbia That is old sayes as they call them because they are generally received are called proverbs ut pares cum paribus facillime congregantur birds of a feather will flye together Sparctam nactus es you have an office look to it This was occasioned thus when they had chosen their King at Sparta