B25425:3791
TroposchemmalogiaTroposchēmalogia
Troposchemmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. KTroposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K
London: printed by John Darby, 1682
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A Parable differs from an History, (1) with respect to the Object: for History is a Narrative of Things really done, but a Parable only of a Thing feigned, and adapted to instruct, which yet is not a Lie, as Augustine well says, lib. 2. Quaest. Evang. q. 41. Non omne quod fingimus mendacium est, sed quando id fingimus quod nihil significat, tunc est mendacium. Cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis. Alioquin omnia, quae à sapientibus & sanctis Viris, vel etiam ab ipso Domino figuratè dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non subsistit veritas in talibus dictis. Hence Horace says, Ficta voluptatis causâ sunt proxima veris. And if Fables, accommodated to teach or instruct, are not Lies, much less are Parables.
2. They differ with respect to use; An History gives you a plain simple Narrative. A Parable does not only tell a Thing as if really done, but has withal some reference to some other Thing in order to instruct, either implicitly or explicitly.
2. They differ with respect to use; An History gives you a plain simple Narrative. A Parable does not only tell a Thing as if really done, but has withal some reference to some other Thing in order to instruct, either implicitely or explicitely.
A Parable differs from an Example, which the Greeks call [Greek or Hebrew]. For an Example is but Part of an History, when a Thing, rightly done, is defended or justified from Instances or Practice of the like Thing done before: or when a Thing ill done is demonstrated by a like Example. Thus Christ excuses his Apostles when accused for plucking the Ears of Corn on the Sabbath,