Polyptoton or Traductiō, when one worde is often repeated by varietie of cases, as thus: Who hath in his life nothing so much pleasing as the verie life it selfe which he enioyth, it is impossible that his life with vertue should anie wayes be adorned: or by translating of one worde into diuers formes, as thus: What manhoode call you this, so vnmanlie to deale in those actions, that speciallie appertaineth to a man? Here is this word manhood translated into vnmanlie man.
Membrum, or Parison, when one or moe members doe followe in equall sentences, as thus: See now by one fault how manie mischiefs thou hast heaped to thy selfe, thou hast consumed thy patrimonie, grieued thy parents, estranged thy friends, defamed thy stocke, vndone thy kindred, and heaped mischiefe a thousand folde to thy selfe more then can be auoided: or thus with copulation: neither hast thou herein dealt discreetlie for thy selfe, nor respected thy frends, nor regarded thy being, nor studied of the euill, nor cared for the good that might happen, but leauing al at randon, thou hast done what in thee lieth to worke all our vndoing.
Omoioteliton, or similiter cadens, when words and sentences in one sort do finish togithers, as thus: Weeping, wailing, and her handes, wringing, she moued all men to pitie her. Or thus: Thou liuest maliciouslie, speakest hatefully, and vsest thy selfe cruelly. Or thus: Wee find it much better of wise men to be rebuked, then by filthie flatterie to be fondly deceyued.
Prosonomasia, pleasant kind of collusion in words, in significations diuers, only by changing, detracting, or adding a letter or sillable in a word, as to say, No doubt he is a foole wise man, for a full wise man, for a Doctor, a Doter, or otherwise, thou art no bewraier, but a betraier of mens counsels. Of one religious thou art become prodigious.
Antanaclasis, when we produce a word in a contrary signification to that it commonlie portendeth: as to saie, For my kindnesse you haue vsed me kindly, meaning indeede you haue vsed mee verie badly. And I can bee contented to pray with you though you pray not vppon me. Where this worde kindly is applied to the worser part, which of it selfe carieth as wee see a far other meaning: and likewise pray in one sence being to entreate, is in another sense intended here to spoile. And as another said to a rude fellow, you are too course to keepe course in our companie, here is course for rudenes, and course in another sense for good order.
Erotema or Interrogatiō, when by interrogation we sift out anie thing somtimes by demand, as to saie, But you sir, now frō whence I pray you, deriue you your fancie? by asseueration, as to saie: Haue you not in this action behaued your selfe excellent well? By commiseration, as to saie: Alas what grounde may holde mee, what lande or shore may possesse mee, circumuented as I am with so many euils? By vrging, as thus,What hadst thou to intermeddle in so bad a company? How long shall wee bee thus abused with so fained treachery? Art thou not ashamed seeing thy purposes thus reuealed? Perceiuest thou not thy driftes to bee all discouered? By indignation, as to saie, Shall I yet couer thy villanies being at thy handes thus hatefully misused? or thus, Wicked and peruerse kinde of people, howe long will you thus hatefully deale with your fauorers? By admiration, as to saie, Good Lord, who woulde haue thought so much loosenesse in so chaste a countenance! But what is it that this blind and sottish loue draweth not a man headlong into? And lastly, by doubting, as thus: What shall I say, or what further speeches may I vse to withdraw you from these euils? Or otherwise: Whither shall I turne me to speake vnto you, or what wordes may I vse whereby to withdraw you from these vanities?
Anthypophora or Subiectiō, when to a question asked by vs, we answere of our selues in our own reasonings, the maner whereof is accomplished three kinde of waies, as first when wee obiect vnto our selues that which to others might be obiected, and answere it againe. Secondlie, when we do (as it were) vrge those we speake vnto to answere vs, and so answering, do confute their sayinges. Thirdlie, when in a deliberatiue sort we propound diuers things, and refute them all one after another. Example of the first maie bee this. Is this a maner of discipline? Doe men in such sort deliuer their instructions? Had they for this cause the authoritie of tutors to them giuen, that in vanities and misliked pleasures, they who are committed vnto their charge, shoulde consume their youth vnder them? Beleeue me I am of a farre other opinion, neither do I thinke, that the reasonable time of young men, being now fittest of all others for anie vertuous impression, shoulde thus cautelouslie be deluded of that, whereunto both their parents and birth do commend them. Of the second, this: Nowe after al these proofes of the happie comming and acknowledgement of our true and onelie Messias: Let me speake vnto you againe, yee Iewes, enemies, and maligners of our sole and onelie God and Sauiour Christ Iesus, with what reasons strengthned doe you persist in your madnes? Stande ye vpon the Oracles of Prophets? Wee haue made plaine vnto you that they are wholie for vs. Looke ye after Moyses? It was only of our Christ, and none other that he that written. Waite ye on Types and Figures? They all in one do agree to bee in him fulfilled. Preferre you vnto vs miracles? Who could desire more then by him was shewed. Bring you against vs a number of consents? Alas you onely bring the smallest number, and lurking as it were in a corner, are the gainsayers of trueth itselfe, sith the whole world round about you doth witnes for vs. Doth the hope of any euent yet a little detaine you? Beholde your temple long since subuerted: your sacrifices quenched, your Citie rased, your people runnagate and dispersed, nor anie hope at all left vnto you to be relieued but by the clemencie of the Christians. Of the thirde, this. Tell mee I praie, what or wherein is it, that a worldlie man hath such meane to glorie in? wherein shoulde hee bee proude, or for what cause should he thus puffe vp himselfe in vanitie? Is it for his riches? they neuer make a man either happy or blessed, so farre off are they many times from anie such euent, as often wee do see that they are the verie cause of their owners destructions, they sundrie waies are meanes to inconueniences, and in our owne sight forsake their maisters in their life times, but seldome followe them for ought wee see to their graues. Is it for children? The keeping of them is then of riches far more vncertaine. Is it in respect of a wife, familie and other such like commodities? they are vexations, cares and griefes, nothing in them stable, nor such as may induce a man to any hoped tranquility, &c. There is also of this sort another example, by an immediate answere to euerie question, as thus: Wherfore then is the law? for transgressors, wherefore reward? for wel-doers. Or thus: Where is now their pride? vanished. Where are their boasts? deluded. Came they to aide vs? no, rather to suppresse vs. Came they to comfort vs? no, but to kill vs.
Antenagoge, when hauing spoken as it were in the dispraise or mislike of a thing, we goe about to helpe the same againe with a new colour to the matter: As to saie, It is a thing difficult to attain learning, but yet verie commodious. It is tedious to trauell for sundry knowledges, but vnto our liues it is a thing most necessary.
Ecphonesis or Exclamatiō, which hath signification of griefe or indignation of a thing, as of griefe thus, O cruell and lamentable times wherein wee liue, subiect as wee are to so manifolde miseries! Of indignation thus. O incredible boldnesse, or rather impudencie of a shamelesse creature: not fit to bee suffered. Neither is this manner speaking, alwaies framed by the Interiection O, but rather otherwise, as thus: Vnhappie man, made vnhappie by so great a misfortune, what vnkinde destiny droue him to so imminent a perill? Howe miserable and vncertaine is the state and condition of man, subiect to so many and so huge calamities? Or otherwise, What kind of people are you to rage in so vile a madnesse? Was euer seene a multitude so fierce, a company so carelesse, an assemblie so desperate? What inconsiderate dealing do you vse? I shame to see you, & grieue to behold you, &c.
Insultatiō, when iniuriously, or by a contumelious reproch we insult vpon a mans doings, as thus: Trudge on with thy mischiefs, proceed in these thy insatiable cruelties, and he that hath power ouer al, wil one day I hope correct thee. Or otherwise, Pursue I pray you your glorious enterprise, you haue, no doubt, very waightily begun, & we cannot but expect thereof a notable issue.