reasonably think that St. Paul tho he was an Hebrew by Parentage was well skill'd iâ— Greek it being his native Tongue Therefore a Modeâ—n Critick of great Acuteness hath well observ'd that the Greek Tongue was as familiar to him as Hebrew or Syriac Shall any rational Maâ— then think that he was not able to speak Properly and Grammatically Nay shall we not concludâ— from his Admirable Writings that he knew how to plaâ—e his Words and to speak with a good Grace St. Ierom who particularly takes notice that St Paul's Writings are full of Parentheses Transitions Digressions Concise and Abrupt Sayings yet acknowledgeth that he was a most Astonishing peaker and Thundered as often as he spoke Yea tho on the 3d Chapter of the Epistle to the Ephesians he hints that St. Paul's Writings were destitute of Rhetorick yet at another time to let us know that he said not this absolutely he owns him to be flumen Eloquentiae a Flood or rather a Torrent of True Eloquence Eusebius who was a Good Judg of Eloquence pronounceth St. Paul a most Powerful Spokesman and one that was admirably skill'd in the whole Parade and Furniture of Words and could do more this way than the most Celebrated Orators among the Pagans so that Luther was in the right when he said One of St. Paul ' s Words containeth well three of Tully ' s Orations In fine no Tongue can express the Excellency of his Profound Writings which not only comprise in them all the Depths and Mysteries of Christianity and astonish us with their High and Heavenly Matter but moreover do furnish us with many Elegancies and Embellishments of Oratory with many Florid and well Composed Periods and abound every where with a most Winning Eloquence with the Charms of a most Melting and Affectionate Rhetorick insomuch that in some of his Epistles his Warmest Blood seems to be the Ink he wrote with and every Leaf is as it were the very Membrane of his Heart Besides St. Paul's Epistles which are fourteen in all there are seven others viz. one of St. Iames two of St. Peter three of St. Iohn and one of St. Iude all which except the two latter of St. Iohn are call'd Catholick or General Epistles because they were not directed to Particular Churches in one Place but to the Dispersed Converts through a great Part of the World St. Iames's Epistle was written to the Christian Jews that dwelt in other Regions besides Iudea who consisted partly of the Ten Tribes carried captive by Salmanassar King of Assyria who never that we read of return'd again and partly of the Two Tribes many of which still remain'd in Exile wherefore St. Iames sends this Epistle to the Twelve Tribes scatter'd abroad The two main things in it are first concerning the Affictions and Persecutions which were to be undergone for Christ's sake where he exhorts them to Patience under those great Trials Secondly concerning the Necessity of a Holy Life where he shews them that Justifying Faith must â—e known and manifested by Good Works Besides many Excellent Caveats and Admonitions are intermingled touching Riches Covetousness Hearing the Word Swearing Unruliness of the Tongue Envy Wrath Pride Rash Judging of others Self-Confidence Forgetfulness of God's Soveraignty and Providence in the World and sundry other things of very great Use in the Lives of Christians especially of those that are in Affliction and Adversity Wherefore this Epistle is chiefly calculated for such St. Peter also who was the Apostle of the Circumâ—ision writes to the Dispersed Iews such as were scattered throughout Pontus Galatia Cappadocia Asia i. e. the Lesser and Bithynia five Provinces of the Roman Empire those that voluntarily lived among the Gentiles ever since the Great Dispersion and were now become Christians and fared the worse among the Heathens and Obstinate Jews for being so And perhaps here may be meant those likewise that by Persecution were driven from their Homes in Iudea and therefore are called Strangers 1 Epist ch 1. v. 1. To these distressed Iews or of what kind soever they were for St. Augustine and some others think the Converted Gentiles in several Countries are not here excluded he writeth his first Epistle to confirm and strengthen them in the Doctrine of the Gospel and in the Profession of the Christian Faith which they had hitherto made and to exhort them to a Greater Proâ—iciency in it and to comfort them in their Persecutions against the Scandal of the Cross and lastly to stir them up to the Exercise of all Christian Graces and Duties many of which as Mutual Love Patience Watchfulness Perseverance Obedience to Magistrates with the particular Duties of Servants to their Masters of Husbands and Wives towards one another of Spiritual Pastors towards their Flock he most excellently though briefly describeth His Second Epistle for it is undoubtedly his as well as the first though Hugo Grotius or he that publish'd those Posthumous Annotations labours to offer Arguments to the contrary which are enervated by Dr. Hammond in his Notes on this Epistle is of the same Nature with the first exhorting the Believing Jews to a Life worthy of Christians to add one Vertue to another and to increase in all the Graces of the Holy Spirit He asserts the Truth and Authority of the Gospel he shews the Danger of Backstiding he warns them against Heretical Teachers and Profane Scoffers that should come in the last Days of whom he gives a very Lively Character in several remarkable Particulars He voucheth the Certainty of Christ's Coming to Judgment and the Conflagration of the World and thence infers the Reasonableness of preparing themselves for that last Catastrophe by a blameless Life and Conversation All which is express'd in most apt and choice Words and with that Concernedness and Zeal which became so Eminent an Apostle The first Epistle of St. John which is called Catholick or General as being written to all the Christian Jews wheresoever they were is partly directed against Seducers and Impostors whom he calls Antichrists risen up in those Days who subverted the Fundamentals of Religion but more especially the Deity and Humanity of Christ as the Simonians Gnosticks Carpocratians Cerinthians Ebioniâ—es and others mention'd by Epiphanius and Austin whence he adviseth the Christians to try the Spirits and not to be too credulous and hasty in imbracing every Doctrine that is offer'd them He hath obâ—ervable Notices concerning the grand Privilege of Adoption concerning the Love of the World concerning the Sin unto Death But the main Design of this Epistle is to urge a Godly and Righteous Life to convince those who are called by Christ's Name of the Necessity of their walking answerably to it Indeed this Apostle was forced as St. Iames before was to write on this subject to press Good Works and Outward Righteousness because some in those Days turned the Grace of God into Licentiousness making Faith exclude all External
for Prestegian or Protegian as some think but this is disputable Maldon in Essex by the Saxons called Malodune is a Corruption of Camalodunum the old Colony of the Romans here Godmanchester in Huntingdon shire is so written in stead of Gormonchester from one Gormon a Danish Prince that had this part of the Country alotted to him But Charter-House for Chartreuse the Covent heretofore of the Carthusians and Shingles the common word for St. Anthony's Fire because it incompasses the Body like a Girdle for Cingles and Good Morrow for Good Morning are not so great Depravations of the Words Refer this to Page 254. Line 25. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified any such thing as furtum we might perhaps think the English Felony came thence If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stola signified Sedile we should be inclined to fetch Stool thâ—nce We should have derived Smoke from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had signified any thing like fumus and so a Spade from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spado Nay If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoted any thing like Placenta or laganum we then should have vouched even our English word of that sound to be derived from it FINIS BOOKS Sold by Richard Wilkin at the King's-Head in St. Paul's Church-Yard THE Glorious Epiphany with the Devout Christian's Love to it The Second Edition Octavo Search the Scriptures A Treatise shewing that all Christians ought to Read the Holy Books With Directions to them therein Twelves A Discourse concerning Prayer especially of frequenting the Daily Publick Prayers Twelves All Three by the Reverend Dr. Patrick now Lord Bishop of Ely The Old Religion demonstrated in the Principles and described in the Life and Practice thereof By I. Goodman D. D. The Second Edition Twelves Imprimatur April 6. 1694. CAROLUS ALSTON R. P. D. Hen. Episc. Lond. à sacris A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New Testament Vol. II. Wherein the Author 's former Underta king is further prosecuted viz. an Enquiry into several Remarkable Texts which contain some Difficulty in them with a Probable Resolution of them By IOHN EDWARDS B. D. sometime Fellow of St. Iohn's College in Cambridge LONDON Printed by I. D. for Ionathan Robinson at the Golden Lion and Iohn Wyat at the Rose in St. Paul's Church-yard MDCXCIV Imprimatur Cantab. Oct. 19. 1693. Geo. Oxenden LL. D. Procan Jo. Beaumont S. T. D. Regius Theologiae Professor Nath. Coga S. T. D. Aul. Pembr Custos Jo. Covell S. T. D. Coll. Christi Praefect TO THE Right Reverend Father in God SIMON Lord Bishop of ELY My LORD I Once more presume to prefix your Lordship's Name which is so Great and Celebrated to my Obscure Papers thereby to create them some Credit and to derive a Repute upon my self Your Matchless Pen hath purchas'd You a lasting Renown and Your Exemplarly Life and Practice have added a farther Glory to You. So that all the understanding World counts You worthy of douâ—le Honour If You had lived in the Primitive times You would have been one of the most Eminent Fathers of the Church in those Days as You have the Honour to be now in these And Your Strict Life would have entituled You a Saint You do all the Parts of an Excellent Man and a Christian Bishop You perform Great and Worthy things Your self and You countenance even the lower and meaner Attempts of others In a word all that are intelligent proclaim You the Chief Glory of our English Prelacy My Lord I do not apprehend that this can offend You for He that is eminently Vertuous and Learned provokes the World to speak his Worth and they would be infinitely blameable if they robb'd him of his due Praise Therefore I must confess I do not see the Reasonableness of those Writerâ— that tell their Patrons they will not praise them lest they should offend their Modesty I would not dedicate my Labours as mean as they are to a Person of a mean Figure in the Learned World or in the Accounts of the Religious For the Design of the Dedication is to let the World know that such a Person is really Praise-worthy and tâ—at even to a Wonder that he is one that ought to be extremely honoured and venerated for his Transcendent Excellencies and that he is to be a Pattern to the rest of Mankind And yet my Lord You see I do not enter on the Task of Enlarging on Your Lordship's Praises the Reason is not because it is unlawful or unfit but because it is too Great for me Not to give Your Lordship any farther Trouble if I have offended by this repeated Presumption I have this to plead in my Excuse that Your Merits as well as my Own Inclinations have made me Criminal And seeing my Fault bears the Name of Duty I despair not but that it will meet with a Pardon and that Your Lordship will aceept of this poor Oblation from My Lord Your Lordship 's most Devoted Son and Servant J. EDWARDS THE PREFACE WHen I had by my long Forbearance satisfied the World that I was not fond of shewing my self in Publick and offering any Discourses in Print at leâ—st with open Face I at last prevail'd with my sâ—lf to venture visibly to the Press And truly I think I may appear now with the more Confidence because I have a great while deliberated on what I have done in this Nature Though I was very shy at first yet now being enter'd into thiâ— employment I believe I shall make a Practice of it till it may be I shall be thought by some to run into another Extream But I shall not consult or attend to the Opinion of a few prejudiced or envious Folks but go on with my Work which I design'd And if it be said that some of the Texts and Other Subjects which I discourse upon have been often treated of by others my Answer is that I â—m glad they have for then it will appear what I have done then the Reader will see I hope that I am no Filching Plâ—giary no Apish Imitator no Rash and Credâ—lous Swearer unto other Mens Opinions that when I handle the same Matter which others have before me I present the World with something beside Different Phrase and New Method that by offering a fresh Critical Gloss upon several Dubious and Difficult Passages in the Old and New Testament I have cleared up the Sâ—â—se of them and in short that I hâ—ve made some Remarkable Observations on the Best Book in the World If I have not perform'd this which the Iudicious only can be Iudges of I â—m sure I have endeâ—vour'd it and have all along made it my grand Design and Business to â—elp my Readers to understand the Bible aright which certainly is of the highest Concern next to the Religioâ—s Practice of it In order to the pursuit of this I had sufficient Warrant to break out of my Retirement to
Infallible This is that more sure Word of Prophecy which St. Peter preferreth before Eye-Witnesses and Voices from Heaven 2 Pet. 1. 16 c. Yea though an Angel from Heaven should preach any other Doctrine than what the Apostles preach'd and afterwards committed to Writing St. Paul pronounceth him accursed Gal. 1. 8. These Infallible Records these undoubted Oracles of the Holy Ghost in Scripture are the standing Rule of Belief to all christians even to the End of the World On this they may rely with Confidence as on an Unerring Guide for it is not like other Books which are made by Men and therefore are not void of Errors and Mistakes but the Author of it is God who is Truth it self and can neither deceive nor be deceived Thus the Canonical Books of the Old and New Testament are the Compleat and Absolute Rule of our Belief and of all Supernatural Truth 2. They are the Perfect Rule of Life and Manners they contain all things to be Done as well as to be Believed Here is the Decalogue the Sum of all our Duty towards God and Man and the Necessary Precepts of Life comprised in it are often repeated enlarged upon and explained through the whole Sacred Book To these are added the Evangelical Duties of Self-denial Mortification Poverty of Spirit Purity of Heart Brotherly Love Heavenly-Mindedness Circumspect Walking Redeeming the Time Abstaining from all appearance of Evil Giving no Offence to any and many others of the like Nature The Writings of the Gospel forbid us to be Carnal Sensual and Earthly and call upon us to converse with Spiritual and Celestial Objects to to set our Affections on things Above and to work our Minds to such a Temper that we may desire to depart out of this Body and to be with Christ which is far better than groveling here below And Christianity promotes this Heavenly-mindedness by giving us a Power over Our selves by restoring us to a Government of our Bodily Appetites and Passions so that the Soul thereby becomes Pure and Defecate purged from all mundane Dross and Filth fitted for Heavenly Joys and therefore most earnestly breathes and longs after them Here we learn that Christianity is repugnant in all things to Satan's Kingdom and designedly promotes the Kingdom of God it bids us not seek our selves and aim chiefly at worldly Respects but it enjoineth us to Humble and Debase our selves and to Glorify God in all to advance his Honour in the World and next to that to look after the Salvation of our own and others immortal Souls These are the Noble and Worthy Designs of Christianity and the Laws of it their Business is to take us off from those low and mean Projects which Men of the World carry on and to set the Soul of Man in a right Posture and to fix it on right Ends. The Christian Precepts reach to the Hearts of Men they restrain the secret Thoughts and inward Motions of the Mind they curb the inordinate Desires and Wishes they temper the Affections and Passions especially they forbid Revenge Malice Hatred and they direct us to love God and to bear Love to all Men for his Sake The Christian Laws give Rules for our Words and Speeches and will not allow them to be Idle and Vain much less Prophane and Impious but they command our Discourse to be always with Grace season'd with Salt to favour of Goodness and Piety and to be for the Edifying of those we converse with The Commandments of the Gospel do also govern the Outward Actions of our Lives and bid us be Holy in all manner of Conversation They enjoin Chastity and Continence Temperance and Sobriety they forbid Lust and Luxury Pride and Sensuality They teach Courtesy Affability Meekness Candour Gentleness towards our Brethren They bid us be Kind and Charitable to all and even to love our Enemies Christianity is a Religion that is exactly Just and gives the strictest Rules of dealing Honestly and Uprightly with our Neighbours Even Morality which is the very Foundation and Ground-work of All Religions is most Illustrious here Christianity hath the Impress of Reason Civility and all Acceptable Qualities It forbids nothing that is Fitting and Decorous it countenances all that is Manly and Generous it is agreeable to the Law of Nature and the Reason of Mankind In these Sacred Writings the Duty of Christians is set down not only as they are Single but as they stand in relation to others and as they are Members of the Community There are Peculiar Lessons for Persons in every Condition for Husbands and Wives for Masters and Servants for Parents and Children for Superiours Equals and Inferiours They are all provided here with Instructions and Directions proper to that State they are in They are very Remarkable Words which a Reverend Divine of our Church uttered Would Men apply their Minds saith he to study Scripture and observe their own and others Course of Life Experience would teach them that there is no Estate on Earth nor humane Business in Christendom this Day on foot but have a Ruled Cafe in Scripture for their Issue and Success This is a Great Truth and is no mean Demonstration of the Excellency of these Holy Writings which I am speaking of Here are also the most Notable Instances of all those Vertues and Graces which adorn the Life of Man Here is the Example of Abel's sincere and acceptable Devotion of Enoch's walking with God of Noah's untainted Faithfulness amidst the Temptations of the corrupt World of Abraham's Faith and Self-denial when he offered his only Son on the Altar of Ioseph's Resolved Chastity when he once and again resisted the lustful Solicitations of his Mistress Here is the Example of Moses's Publick Spirit who desired his Name might be blotted out of the Book of Life rather than that Nation should perish Here you read of Aaron's submissive Silence of Reuben's fraternal Commiseration of Rohab's Seasonable Wisdom which was the Effect of her Faith in concealing the Spies that were search'd for Here we may observe Phineas's Active Zeal Eli's Entire Submission to the Divine Pleasure Iob's Invincible Patience Iosiah's Early Piety his and Iehosaphat's Care to reform the Church Ionathan's entire Friendship Manasses and Peter's Repentance Iohn Baptist's Austerity the Centurion's Faith Stephen's Charity to his Enemies at his Death Briefly here is commemorated the Religious and Holy Demeanour of all Ranks and Degrees of Persons whether in Prosperity or Adversity whether in Youth Manhood or Old Age or in whatsoever Condition of Life they were placed Where can we find such glorious Atchievements as the Sacred History recounts unto us Where are there such Perfect Paterns of Vertue Where do you meet with such Noble Acts as some of the Holy Patriarchs Prophets and Apostles are celebrated for The Great Heroes spoken of in the Writings of the Pagans are generally but Ideas of Vertue and a kind of Harmless Romances to preach Goodness to Men. Virgil's Aeneas Xenophon's
City of Macedony and converted by St. Paul Silas and Timothy was writ on the Occasion of the Persecutions which those Christians felt from the Iews and in it the Apostle after he had expressed his Joy for their Conversion and Sincerity of Faith exhorts them to Constancy and Perseverance in his Doctrine and not to be discouraged by their Sufferings but to continue in the Practice of Holiness as well as in the Profession of the Gospel To encourage them to which he reminds them of his Boldness Faithfulness Sincerity Affectionateness in preaching the Gospel to them and of his Present Care and Concernedness for them He gives several Particular Precepts of Charity and Piety and warns them of Christ's Second Coming of which he adds a very Lively Description In his Second Epistle he corrects some Misinterpretations which had been made by them of what he had said in the first For it seems they mistook the Apostle concerning the Coming of Christ as if it were presently to happen whereas as he acquaints them there must first be a Visible Departure and Declension from the Faith and the Man of Sin whom he briefly delineates must appear in the World before that Day cometh He heartens and encourages them under their Sufferings and admonisheth them to continue in their Duty from the Consideration of the Certainty of Christ's Appearing he prays most ardently and affectionately for them and interchangeably craveth their Prayers for him These are the Choice and Admirable Contents of these Epistles In the first Epistle to Timothy there are many Remarkable things treated of namely the Right Use of the Law Praying for all Mankind Womens modest Apparel their Silence in the Churches the Apostacy of the latter times the Duty of Servants the Gain of Godliness the Mischief of Covetousness besides several other Heads that are only glanced at But the main thing insisted and enlarged upon is Timothy's Duty as he was a Bishop where we have an Excellent and Compleat Character of a Faithful Ruler or Overseer of the Church Here he is directed how to behave himself in that High Calling how to discharge all the Offices of that Sacred Function Upon which Account this Epistle may justly be stiled a Pastoral Letter because it doth more immediately concern those Persons who have the Charge of Christ's Flock and have the Honour to be Guides and Instructers of Souls Here they may be taught all the Parts of their Ministerial Employment here they may furnish themselves with Exact Rules of their Duty This is the best Rubrick and Canon for this Purpose Nor are there wanting particular Instructions concerning the Deacons Office and concerning Elders And such is the Second Epistle where in likewise are farther Directions about the Office and Behaviour of an Evangelical Bishop and he is exhorted to all Vigilancy Patience Prudence Faithfulness Diligence and Constancy in the Ministerial Function notwithstanding the Labours and Afflictions which accompany it notwithstandiâ—g the Discouragements Hardships and Sufferings which attend the conscientious Discharge of it Besides many Other Things of great Moment there is inserted a Prophecy concerning the Impious Seducers that should come in the last Days with a particular Description of them The Epistle to Titus is of the same Nature with those former ones especially the first to Timothy wherein he gives Directions how he ought to demean himself as a true Evangelical Bishop or Pastor inserting the Lively Pourtraiture of such an Officer in the Church For which Reason it is more peculiarly sitted for the Use of those who are invested with that High Character in the Ministry of the Church But there are also Instructions belonging to those of another Rank and to all Christians in general for they are enjoined to be subject to Principalities and Powers to live soberly righteously and godlily to maintain good Works to avoid foolish Questions and Controversies and in brief to behave themselves in their several Stations as it becometh the Followers of Christ So full so large so pregnant is this Short Epistle The Epistle to Philemon was written by the Apostle from Rome when he was in Prison upon this particular Occasion Philemon one of St. Paul's Converts and afterwards a Fellow-Labourer with him in the Gospel had a Servant who defrauded him and then ran away from him and coming to Rome when St. Paul was Prisoner there was converted by him whereupon he sends him back again to his Master with this Epistle wherein he desires Philemon to forgive his fugitive Servant and to be reconciled to him and to receive him again into his Service and Favour and to look upon him as a Christian Brother rather than a Servant This the Apostle pursues with Expressions of extraordinary Love and Compassion towards Onesimuâ— whom he had begotten in his Bonds and with great Tenderness and Affection to Philemon who was also his son in the Lord and in his Behaviour towards both he shews the Authority and Bowels of a Spiritual Father The Epistle to the Hebrews i. e. to those Converted Jews whom St. Paul had known in Iudea and Syria or who were dispersed in other Countries and at that time being persecuted by the Unbelieving Iews began to fall off from the Christian Faith and the Assemblies of the Faithful was written to establish them in Christianity to assert the Prehâ—minence of Christ above Moses and the Preference of the New Testament to the Old to shew that the Priesthood of Christ was preâ—igured by that of Melchisedec and that it far â—urpassed the Aaronical or Levitical Priesthood to evince the Excellency of the Evangelical Dispensation above that of the Law to prove that the Mosaick Rites and Ceremonies were abolished being all accomplish'd in Iesus our High Priest especially that all the Legal Sacrifices were fulfill'd in his once offering up himself upon the Cross for us and that this Offering was Satisfactory unto God the Father for the Sins of the World This is managed with very strong Reasoning with a very singular and close Application and with such a peculiar Light and Spirit as this Divine Penman was Master of This I may truly say that this Part of the Epistle to the Hebrews is the most illustrious Confutation of the Socinian Heresy that is in the whole New Testament For here is plainly and fully asserted the Efficacy of Christ's offering himself as a Sacrifice on the Cross for the expiating the Sins of Mankind In sundry Particulars this is most demonstratively proved that a Compleat and Full Satisfaction was made unto God by his Death which for ever confounds that impious and blasphemous Doctrine of Socinus and his Followers that the Sufferings of Christ had no more Virtue and Efficacy in them than the Sufferings of any mere Man whatsoever After the Apostle had thus maintain'd the transcendent Worth and Virtue of our Saviour's Priesthood and thence undeniably inferr'd that the Gospel is a most Admirable and Excellent Institution he exhorts them to a