sin of my people where sin is put for a sacrifice for sin because the same word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 5.6 signifies both In those words Luke 11.17 A house divided against a house falleth the Noun is repeated after the Hebrew usage See Gen 19.24 Isaiah 16.7 to supply the place of a reciprocal Pronoun which that Tongue wants and so the sense is A house divided against it self falleth as may appear from Matth. 12.25 and Mark 3.35 The like we finde Rom. 7.23 But I see another Law in my members bringing me into captivity to the law of sin which is in my members that is to it self Further the knowledge of that idiotism of the holy Tongue the putting of a third Person Active indefinitely for a Passive or an Impersonal will give light to divers expressions As Micah 2.4 In that day shall one take up a parable against you that is a parable shall be taken up So Revel 16.15 lest he walk naked and they see his shame for and his shame be seen So Luke 12.20 This night they require thy Soul as it is in the margin that is thy Soul shall be required Lastly to pass over other proprieties of the sacred Dialect to live is put for life Phil. 1.21 after the maner of the Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infinitive for a Noun and so the sense is to me life or my life is Christ i. e. Christ is my life By this time it may sufficiently appear that unlearned persons are unfit to undertake the Explication of God's Word which the Apostle confirms whilest he chargeth them with wresting the Scriptures to their own destruction 2 Pet. 3.16 If any lay the same Action against learned men let them consider that when such distort any instance of sacred Writ it is no effect of their Learning but either of their Ignorance because they do not know enough or of their perversness and the depravedness of their minds which disposeth them either to dissemble the Truth they have been convinced of or to entertain such erroneous Conceits as may best comply with their corrupt inclinations And though they may put false Glosses upon Scripture and set Learning upon the Rack to force out some Testimony to their Forgeries yet what ever shallow heads may imagine it will appear to him that throughly examines what ever they can squeez out of it that it hath not spoken any thing which imports a real Defence and Confirmation of them and therefore is no more liable to be taxed upon this account then the Scripture is worthy of blame for being constrained to attend on unskilful Men who lean upon it while they sacrifice to their unsound Opinions It is the lot of the most excellent things to be exposed to abuse which is not the natural result of their own qualities but of mens vices and therefore ministers no just ground either of their rejection or disparagement They argue but at a pitiful rate who because some men do hurt with their Learning by misapplying it and others do no good with it while they neglect to use it therefore conclude it a thing of no worth and goodness but in it self offensive and disallowable Such may do well to consider what Answer they will return to the same Argument when levelled against the knowledge of the Word of God when it shall be objected That it is of pernicious consequence at least unprofitable for private men to have familiar acquaintance with holy Writ for many have from hence taken the occasion of gross Conceptions and by it defended Positions both strange and impious and others have been careless of imploying their knowledge to the purposes of a holy life It s probable they would answer that there are many private Christians well versed in Gods Book who are not chargeable with either of these imputations but make good use of their knowledge and that others do not is their own fault The like say I of Learning which is not the worse any more then the former knowledge because some that have it are so bad It hath done excellent service in many and would not have failed to have done so in more had it been rightly managed Arts themselves are not to be loaded with the Artists guilt Who will condemn all Trades for dishonest because there are none but have some dishonest men of them And why should ingenuous literature be more prejudiced by the irregularities of some that profess it God himself hath given a signal Testimony to its excellency and usefulness by choosing Persons of the greatest Sufficiency and Learning to pen his Word viz. Moses Solomon Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—ctus peritus 〈◊〉 in Psal 15.2 Ezra stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ready or learned Scribe Ezra 7.6 Luke who was a Physician Col. 4.14 with Philem. v. 24. and consequently a Scholar And lastly Paul who was Disciple to Gamaliel a Doctor of the Law and probably before had received some instruction at the Academy of Tarsus his birth-place to which Strabo gives the preheminence of all others Geogr. 1.14 Athens and Alexandria not excepted which may be the rather conceived because of his acquaintance with Heathen Authors divers of which he cites Now if God pitched upon such accomplish'd persons to pen his Word shall we think that any illiterate men may serve to preach and explane it If any interpose and tell us that the plough afforded an Elisha the herd an Amos the drag a Peter and John they must needs grant if they consult the Scripture and do not industriously shut their eyes that God immediately and in an extraordinary maner gave them such raised abilities as might bear proportion to the weighty imployment he called them to Especially when we finde the two last named whom before ordinary parts and acquaintance with their Mother-tongue would suffice for the designs of a Net and to deal in those petty fallacies that intangle mute and unwary fishes on a sudden created unparallel'd Linguists and made the Masters of many Languages having matter to support their words high impartance to recommend their matter mysteriousness to enhance the estimate of that importance and clearness of understanding to unfold that mysteriousness But since the primitive Times we have no example of any in an instant furnished with ministerial endowments or whose intellectuals all on a sudden and without any culture have shot up to a considerable height Indeed there have not wanted some of late who their ambition leading them to affect the dignity of Instructers and withall prompting an impatience of ascending thereto by degrees found out a way by pretending a divine Mandate at the first step to go out Doctores Illuminati though their Letters were never made Patents nor had the Seal of Heaven upon them and their undertakings witnessed onely a great weakness matched with an extraordinary confidence They doubted not to rank themselves
as unworthy of its name and stamped something of a more base allay Men had brought a new Stile into their profession and not a few were unawares dating their Faith after the Roman account while in guiding their course they made use of such a Compass as often varied in obedience to odd and unusual attractives and were ready to sail to any Latitude and with any Wind whether it came from Vaticano or Averno was not material so it blew but with pretence of a Commission from the Spirit Common Breasts had now got their Urim and their Thummim too and attain'd so far that they left nothing for Heaven to compleat Those that knew least were so improved in confidence as not to open their mouths under an Oracle The infallible Chair suggests not a greater peremptoriness then breath'd in their dictates which to contradict or disbelieve was infidelity and something not to be expiated with less then an Anathema Now he that could till the ground thought his Heifer the fittest to plow up God's Riddles and accounted it something that belonged to his Occupation to sow the seed of the Word An ordinary Reaper would be thrusting his Sickle into God's Harvest and he that could tent Sheep was well qualified for the oversight of God's slock Nor is the Military Man to be forgotten who challenged the Sword of the Spirit as the proper appendent of his Profession and sittest to be managed by him who wore the Belt The Forge was now ambitious to form Instruments for the Service of the Gospel and the Potter's Wheel to turn forth chosen Vessels The Shears would undertake to divide the Word aright and a Pick-Lock serve best to open the Scriptures whilest the Key of Knowledge was wilfully thrown away Now all good Literature was under a Cloud Arts and Sciences were neglected and despised Names the Tongues except illiterate were nigh to silencing yea those Languages which divine inspiration hallowed were condemned for prophane and Oriental Learning which had lately shined so bright in the West now seemed to be setting here Mens being able to word it so abundantly in their own Tongue was thought sufficient to render all other superfluous and made a Copia verborum commence their highest Degree of Learning while their unsettled humors carried them to affect a fluency of discourse as the greatest accomplishment that might entitle them to esteem and reputation of which those held the principal place with many who could at the lowest ebb of sense command a spring-tide of words and fetch a whole slood of speech in the most insupportable drought of matter Whose particular excellency it was to be very liberal of their stock of Language and spend frankly upon poor Arguments which the more weak and jejune they were the sitter Objects of their bounty Thus strangely were men affected by the malign influence of new Light which had now wel-nigh attain'd its Meridian when this ensuing Treatise had its first Conception occasioned by a sad reflexion upon the great contempt and decay of Learning and the many mischiefs spawn'd thereby The Author whose memory with me must ever be dear and precious committed it to my care to see the Press delivered of it Which accordingly I here present together with a short Account of the advantages of the Arabic Tongue which I made bold to insert because it is not inferior to divers others in usefulness though it hath not had the happiness to be so well known either by reason of the great scarcity or huge price of those Books that speak of it and some but by the by neither and in scattered hints As for the Book it self though the design of it principally respected those who slighted or were dissatisfied with Humane Knowledge yet it was not so narrow as not to be comprehensive of others too who profess respect to it Amongst whom those may more especially claim an interest in the assistance which it offers who either are better vers'd in the general Elogiums of Learning then in the particular offices of the several parts thereof or else more ready at the understanding of it as proposed in Systemes then at the discerning of those improvements that may be made of it in reference to Divinty and what tribute the several Arts and Sciences pay to this Queen of Disciplines Some happily may be hence directed to use the knowledge which they have others enabled to discover what they want and a third sort quickned to the pursuit of what they neglect Liberal and useful Erudition ows most of the disparagement at any time cast upon it either to the sloath or unskilfulness of those that have given up their names to it because too much unfurnished to produce any thing worthy of their education or those just expectations which that hath raised in others Their stock being so slender and so pitifully managed comes to nothing and serves onely to make them with greater confidence and ostentation betray their own weakness and invite derision Nor are those to be excused who though better provided of Academical improvements yet not maintaining their familiarity with their Studies grow so negligent and loath to bestow any pains upon those performances which their charge exacts from them that the crudeness of them renders them disgusted of others and their conceptions become as jejune and void of any sprightful relish as if their minds had never received any Artificial seasoning nor were tinctured with any principles besides those which are ordinarily found among the vulgar throng of men What proceeds from them is of such a condition that it might better become some rude and unpolish'd heads And no marvel if by this means many such be tempted to lift up themselves and vy abilities with their Teachers Who though they should highly extol and passionately defend Learning yet if they but sorily acquit themselves when it comes to the proof their very praises turn to a detraction and make a blot where they intended a flourish For it raiseth mens suspicion and provokes their disdain to see but mean and despicable productions issue from those things which carry a great port of commendation Let Students therefore henceforward as they would approve the sincerity of their affection to good Literature reckon themselves concerned to use such an industry in the prosecution of it as may correspond with its dignity and usefulness and enable them to give such real demonstrations of its singular advantages as may answer the largest reports that are made thereof By this means they may rescue it from that scorn and contempt to which the weakness of some the laziness of others and the unprofitableness of both have made it obnoxious As for those who are fallen out with Learning let them be intreated to demand of themselves an answer to these two Questions First Whether their distaste had not its rise from Ignorance of it For sure it cannot be undervalued in the general without a good competency of that Whether have they
Christ's Death and the Cause of it which concerned all Nations might be divulged to all the Nations to the East by the Hebrew to the South by the Greek to the West by the Latine in regard of the present Confluence of People to the Feast at Jerusalem from all Nations Joh. 12.20 2. To shew That the Knowledge of these three Principal Languages conduceth much to the clear and full understanding of the Mystery of Christ crucified 3. And that the Holy Ghost would have the Dignity and Study of them ever preserved or kept on foot in the Church SECT II. Of the Hebrew and Greek in common THe Knowledge of the Hebrew and Greek is needful for a Minister especially for six Reasons Reas 1. Because the Hebrew and Greek are the Original Tongues in which the Old and New Testaments were written A competent knowledge of these Tongues gives a man great light to the right and clear understanding of the Original Text and much satisfaction and delight to his minde without some insight into the same a man cannot understand the proper Signification and Emphasis of Words Phrases and Proverbs nor the Idiomes or peculiar forms of speaking which the Originals especially the Hebrew have in them but he must see onely with other mens eyes and take both the Translation and Interpretation of the Scripture upon trust from others Reas 2. Great Skill in the Original Languages is necessary to the true Translation of the Bible into other Tongues and to the serene sound and proper explanation thereof For the Minde of God as Divines observe is primarily in the Original and but secondarily in the Translation which no farther contains the Word of God in it then it agrees with the Original out of which it is translated This Difference must be put between the Hebrew and Greek Text of the Old and New Testament and the Latine and all other Versions that in the Original Text Res Verba both the Matter and the Words proceed immediately from the Holy Ghost who suggested to the Prophets Apostles and Evangelists quae scriberent quomodo scriberent both what and how they should write In Versions that are faithful the Doctrine is from the Holy Ghost the Words are from Men who although they use the help of the Holy Ghost yet not in that maner nor measure with the Prophets and Apostles See Is Casaub Exercit. 13. ad Annales Baronii pag. 273. Polan Syntag. Theolog. lib. 1. cap. 40. Beza Tractat. Theolog vol. 1. ad defens Castell pag. 432. Reas 3. There is more need yet of Skill in the Originals to reform and refine former Translations to amend the faults and mistakes and supply the defects that still remain in them Divines observe that much Divinity depends on smal Particles upon such a Mood Tense Case or Number sometimes upon one letter upon pricks and points Many errors have been bred and fed by false Translations and mistakes of Words and Letters and by corrupt Glosses thereupon The holy Scriptures are vindicated and many Truths are restored and confirmed by a rectified Translation and sound interpretation of them according to the Original Critical learning and Scholia's are of excellent use hereunto Many learned Authors in these later times have performed the same exquisitely beyond the exactness of the ancient Fathers as Erasmus Beza Piscator Drusius Salmasius Casaubon Grotius Scaliger Fuller Ludovick de Dieu Heinsius No Translation expresseth all places exactly but sometimes gives either not the right or not the full sense I. Not the right and proper sense For those who have used the greatest diligence and accurateness in translating the Bible have not been exempted from being liable to mistake nimis augusta res est non errare and probably if they had afterwards set themselves to a more distinct search about some particular places or seen those observations which others have made on them they might have found reason to alter their former apprehensions and translate some places otherwise then they did Amam Paraenos For it is no new thing for Learned men upon a review to have espied faults in and amended their own Versions as Luther Junius Beza c. Yea there are instances given out of several places in our last English Translation wherein there appears some discrepancy from the minde of the Text. Besides that those slips and mistakes which are to be charged on the Press which differ according to the diversity of Impressions pervert the sence and shew the use of the Original to direct to the true reading Some Errata in our English Bibles may be a means of deceiving those that look no further as well as the faults which have crept into the Copies of the Latine and Greek Version have deceived others who relyed thereon Many instances might be given hereof In the Vulgar Latine evertit domum was put for everrit Luke 15. Asia for Achaia Rom. 16. vidua for Judaea Act. 16 c. See the like in the Greek Version where through the carelesness or unskilfulness of some hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 132.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 89.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 31.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 45.1 Which mistakes and many more were derived into the Latine Translation and have not wanted followers Amam Antib Bibl. Paraen de excit â—â—ng stud amongst whom was Austin who was often out as to the sense of Scripture because he wanted skill to correct the Translation he used by the Hebrew This made him raise many doubts and spend much time in solving them and when all is done look but in the Original and you will see no ground for them but all is plain and clear Nor was he insensible of what frustrations happened to him through his ignorance When he was pretty ancient he learn'd the Greek Tongue he bewailed his want of Hebrew and commended the study of both II. The exactest Translation may sometimes not give the full sense of the Original either 1. Because a word or sentence in the Original may be more comprehensive and admit of more senses and those good and convenient For as words have different acceptions so they may also have an ambiguous reference then the word or phrase doth which answers thereto in the Translation In which case the Translation cannot draw out all that is contained in the Text and perhaps sometimes not hint the greatest part of it 2. Because the Translation expresseth but one of the readings in the Hebrew in those places where there are two viz. the Keri and Chetib one in the Margin the other in the Text or line which are requisite to be known that when there is any difference in the sense we may judge which is to be preferr'd Tremellius and Junius in their first Version rendered 2 King 8.10 after the
misunderstanding Rahab of the Harlot and so interpreting it of the Canaanites because she was a Canaanite IV. Hebrew is useful also to understand the Jewish writers in whom such Records may be met with as are of excellent use to the Explication of many Passages in the New Testament as Doctor Lightfoot affirms in his Preface to his Harmony and Chronicle of the New Testament There he shews the necessity of their Writings for the genuine explication of Matth. 5.22 In the Book it self he hath cleared out of Jewish Authors that puzling place Matth. 27.9 where the quoting of Jeremy for Zechary hath made some deny the purity of the Text. He saith Matthew here followeth the general division of the Bible into three parts the Law the Prophets and the Hagiographa and therefore alledging a Text out of the volume of the Prophets he doth it under the name of Jeremy because he stood first in that volume as they were ranked of old Such a maner of Speech is that of Christ Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me where he follows that general division onely he calls the whole third part or Hagiographa by this Title the Psalms because they stood first in that part And in Matth. 16.14 others say Jeremias or one of the Prophets there is the same reason why Jeremy alone is named by name because his name stood first in the volume of the Prophets and so came first in their way when they were speaking of the Prophets Skill in the Hebrew conduceth much to the knowledge of the Talmud which is a great body of Doctrine What the Talmud is see Ainsworth of the Hebrew Records compiled by diverse learned Rabbins that gives great light to the illustration of the New Testament See Grotius on Matth. 3.6 Lightfoot Horae Hebraicae in Matâ—â— as some that are learned therein shew Talmudical learning gives light to the right understanding of Baptism and Rabbinical learning is useful for clearing the Sacrament of the Lords-supper as appears in Doctor Cudworths learned Piece concerning the true Notion of the Lords-supper Ainsworth in his Tract of the Hebrew-Records saith That the Apostles alledging sometimes the Testimonies of the Rabbines do teach that their writings are not wholly to be despised Paul nameth Jannes and Jambres the chief Sorcerers of Egypt 2 Tim. 3.8 out of the private Records of the Jews as may yet be read in their Talmud He rehearseth the Persecution of the Godly under Antiochus Hebr. 11.35 c. recorded in the Book of the Macchabees Others speak of the contention between Michael and the Devil about the body of Moses Jude v. 9. of the prophesie of Enoch Verse 14 15. of the marriage between Salmon and Rachab Matth. 1.5 Yet some think these things might be received by Tradition or divine Inspiration or were extant in some known Books and Records then in use but lost long since Josh 10.13 1 King 11.41 and 14.19 29. See a Catalogue of them in Beza in Jude p. 74. SECT IV. Of the Greek Tongue THe Greek Tongue is of use in two Respects Usserius de versione 70 Interpretum cap. 3. first in Reference to the Greek version of the old Testament by the Septuagint for by understanding it and how it was used by the Jews throughout Egypt Syria and Asia long before Christs time and publiquely read in their Synagogues scarce one in an hundred then understanding the Hebrew a fair account may be given why so many places cited by Christ and his Apostles out of the Old Testament are set down according to that Version and that too where it differs from the Hebrew as in Luk. 3.36 where Cainan is inserted out of the Septuagint but is not in the Hebrew so Acts 7.14 taken out of Gen. 46.27 seventy five souls are taken out of the Septuagint the Hebrew hath but seventy so Acts 13.41 taken out of Habak 1.5 The Apostle following the Greek Translation saith behold ye despisers for behold ye among the Heathen as the Hebrew hath it So Acts 15.17 taken out of Amos 9.12 Hebr. 12.6 out of Prov. 3.12 1 Pet. 2.6 the last words out of Isaiah 28.16 Many more Instances of this nature are collected by Taylor and Bootius in their Examen Praefationis Morini Sect. 4.5.6 and Ludovicus Capellus in his Critica Sacra l. 3. c. 3. The cause why Sacred Writers so oft followed the Seventy was because if they had wholly sleighted their Translation it might have been a great prejudice to the Faith both of those Jews and Gentiles who had no other in ordinary use the Greek being a Language common and intelligible to both Though this may be also observed that many places are quoted by the Apostles out of the Old Testament according to the Hebrew and not according to the Seventy whom they leave sometimes even when the sense in the Version is the same and the difference but in words to the end that their indulgence to the Grecising Jews and Gentiles in using the Greek Version received by them might not be so interpreted as if they accounted it Authentical and not to be receded from The places are Mat. 2.15 taken out of Hos 11.1 and Matth. 8.17 out of Esay 53.4 John 19.37 out of Zach. 12.10 Rom. 9.17 out of Exod. 9.16 with many more to be seen in Capel Critic sacr lib. 2. cap. 1. Usserius de 70. interpretibus cap. 3. Taylor and Bootius in Examen Praefat. Morini sect 7. Also the Greek Tongue is necessary to understand many Latine words derived from it and many terms of much use in Divinity and the several Arts and to understand the Greek Fathers who have Commented on the Scriptures and strenuously defended Religion by Theological Treatises SECT V. Of the Latine THe Latine Tongue is necessary in four respects 1. For getting Knowledge in the Original Tongues by reading Grammars and Lexicons 2. For understanding the Greek Testament because it hath many Latine words inserted though clothed in Greek letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pasor's Lex in sine and many others Beza in Matth. 5.26 reckons up twenty seven of them these words cannot well be understood without some knowledge of the Latine 3. For making use of Commentaries on the Bible Systemes Tracts Controversies in Divinity Cases of Conscience Histories and briefly of Authors of all kinds and of all subjects who have written in that Tongue 4. For understanding many English words which are of great use in Divinity and are borrowed of the Latine SECT VI. Of the Chaldee and Syriac how they differ THe Chaldee and Syriac are useful to help us to understand the Scriptures in the Originals which in one sense are the Names of the same Language in another they differ I. That Tongue which is now generally understood by Chaldee and is termed the Tongue of the Chaldeans Dan. 1.4 is usually in Scripture stiled
Syriac the Aramite or Syrian Language Dan. 2.4 2 Kings 18.26 Ezra 4.7 and that either 1. Because the Chaldeans and the Syrians had one and the same Language 2. Or because Chaldea was of old esteemed a part of Syria as appears both 1. See Pliny From Scripture where Mesopotamia which is stiled the Land of the Chaldees in Ezek. 1.3 as Tremellius and Polanus conceive but more plainly in Acts 7.2 4. is commonly in the Original of the Old Testament called Aram Naharajim that is Syria interamnis See Genes 24.10 1 Chron. 19.6 and Padan-Aram Genes 28.2 5 6. and once Aram that is Syria without any addition Judg. 3.10 with 8. Hence Laban who lived in that Countrey is called an Aramite or Syrian Gen. 25.20 2. From other Authors see Strabo lib. 16. and Pliny lib. 6. c. 12. who make Mesopotamia Babylonia or Chaldea and Assyria to be anciently included in Syria and that Assyria is often called Syria and the Inhabitants Syri you may see proved by many Instances in Selden de DIs Syris Proleg cap. 1. and so were the Babylonians too Ibidem as is plain from those words of Strabo Qui de Syrorum imperio scribunt cum Medos a Persis eversos dicunt Syros autem a Medis nullos alios Syros intelligunt quam qui Babylonem Ninum regni caput effecerunt Here he calls that Monarchy which was overthrown by the Medes which the Scripture informs us to be the Babylonian or Chaldean the Syrian Monarchy And may not that Tongue then well be called the Syrian which was used by the Babylonians with their Neighbors Ezra 4.7 9 10. by the Chaldeans Dan. 2.4 and by the Assyrians Isai 36.11 See Wolphius in Ezra 4.7 Willet in Dan. c. 1. Qu. 25. Fuller's Miscellan l. 3. c. 20. Thus you see in what sense the Chaldee and Syriac are Names of the same Tongue II. But that which hath commonly past under the Name of Syriac since the Captivity in Babylon is degenerate from the old Syriac or Chaldee and but a corruption of it For the Jews returning from Babylon having there forgot their own Language the ancient Hebrew which Bibl. Polyglot Ptoleg being dispersed they could not retain so well there as they did in Egypt when they lived together in Goshen they used the Tongue of the Chaldees which they had learn'd there as necessary for Commerce and to render them capable of the Commands of those whom they served but mixt some reliques of Hebrew with it and altered it somewhat See Freerwoods Enquiries cap 9 by framing it according to the fashion of their own Countrey-Language and afterwards it grew more impure by the Addition of Arabic Greek Latine and other exotic words The old Babylonian Syriac thus corrupted is that which now carries away the Name of Syriac and it divides it self principally into two Dialects 1. Introduct ad lect Ling. Orient Praefatio The Jerusalem which was used by Christ 2. The Antiochian Dialect in which there are ancient Translations of both Testaments which varieth a little from the other yet is not therefore to be thought a different tongue For if the same story should be writ in Kentish Devonshire and Yorkshire Language there would probably be greater difference then is to be found between those two Dialects The Syrian-Characters were brought in by the Antiochian Christians in the Infancy of the Church that they might have nothing common with the Nazarites and Ebionites Now I have set down the Difference between Chaldee and Syriac it remains that I shew the Use of each SECT VII The Usefulness of the Chaldee THe knowledge of the Chaldee is requisite I. For the understanding of those places of Scripture which were written in that Language though Chaldee be called Syriac in the Old Testament of which before as the Syriac is stiled Hebrew in the New as Ezra from chap. 4.7 to chap. 6.19 and chap. 7. from ver 11. to ver 27. and Daniel 2. from ver 4. to the 8. chapter Jer. 10.11 Vide Piscat Scholias in loc II. For the understanding of Chaldee words scattered up and down in other places in the Original and some Hebrew words whose root is in the Chaldee as also of many Chaldaisms in the Hebrew Text when Hebrew words borrow a Chaldee signification thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee is to consult and so it is used Neh. 5.7 Many Hebrew Nouns and Verbs are formed and words altered after the Chaldee manner See many instances hereof in De Dieu's Oriental Grammar and in Bythner's Introduction to the Chaldee Tongue and his Appendix de Aramaeismis both at the end of his Hebrew Grammar III. For understanding of the Chaldee Paraphrases which rendered the Hebrew Text for the help of the Jews who were better acquainted with the Chaldee since the Captivity then with the Hebrew These Paraphrases See Prolegom Bibl Polyglott p. 86. especially those most ancient ones of Onkelos on the Law and of Jonathan Judges Samuel Kings and all the Prophets except Daniel are represented as very useful in two respects 1. In that they illustrate difficult and obscure places and explane Old-Testament Rites Customes Histories and the genuine signification of words For knowing of which the Authors thereof had a farr greater advantage then others since because they lived nearer those times when the Hebrew was commonly spoken and those Rites in use 2. In that they confirm diverse Articles of the Christian Faith and afford the strongest arguments against the Jews There are clear testimonies in them of the Person of the Messiah his coming and Offices which as Amama in Consilio de stud Hebr. saith makes them afraid of Christians who are any whit versed in these Paraphrases because they are with them of almost equal authority with the Text. There you may see those Prophesies Gen. 49.10 Psal 45. Esa 9.6 and 52.13 to the end of the 53. chapter plainly applied to the Messiah IV. There are divers expressions in the New Testament which frequently occurr in the Chaldee Paraphrases as (a) See Drusius Grotius in Joh. 1.1 Heins Aristarch c. 3. The Word which seems often there to denote a person is by John c. 1. v. 1. applied to Christ The second death and the world to come see Deut. 33.6 Isa 65.6 Jer. 51.39 57. in those Paraphrases and the false or deceitful Mammon that is riches for so should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred in Luke 16.9 since it s opposed to the true Mammon the true riches ver 11. and so it will be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opes fallaces which we meet with in the Chaldee Hos 5.11 Prov. 15.27 Nor is this sense repugnant to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which carry the Notion of falshood and deceit as they are divers times used by the Hellenists which you may see proved by Heinsius and de Dieu
well versed in the Eastern Languages in his Smegma Orientale Lib. 1. cap. 7. p. 144. 150. a whole heap might be added out of his Thesaurus Philol. p. 368. But there is the less need thereof because this matter will be further evinced in the fifth particular I shall rather observe that our Translators have given such a sense of several Hebrew words as the Arabic ministers and warrants and doth in it self carry the greatest conveniency to those places in which they are found So they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33.3 they sate down which is the usual notion of the Arabic Theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubuit See De Dien in locum and well expresseth the posture of learners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 5.8 they make to signifie great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great stones which import must be acknowledged to the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus crassus fuit And so must that signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commanded Est 1.10 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friend expressed very fitly in Prov. 16.28 and 17.9 and derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with the Arabians is copulare conjungere as De Dieu observes in Psal 55.14 In fine that diverse of the Hebrew Themes had antiently as more Conjugations so more significations then now they have appears from their Derivatives some of which are used in such acceptions as have no affinity with any one which their Theme still retains but flow from some other which is lost to the restoring of which the Arabic is most likely to contribute Thus it helps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that sense pauper miser fuit the print of which remains in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 4.13 indigus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to studium rei alicui impendit of which some footstep is to be seen in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occupatio negotium And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remunerare donare a memorial of which is preserved in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portio found Gen. 48.22 By which means the particular significations of these Derivatives are cleared and confirmed III. The Arabic Tongue must explain to us those Arabic words which occur in the Scripture Such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 5.26 Saturnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meni Isai 65.11 of which see Mr. Selden de Diis Syris Syntag. 1. c. 1. and Mr. Pocock in Not is ad Specimen Hist Arab. p. 89 92. who in pag. 203. makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in Prov. 30.31 to be borrowed from the Arabians with whom it is as much as populus and so the sense there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King with whom is his People reckoned as one of the things which are comely in going IV. By the help of this Language those many Arabisms which are in Scripture may be discerned and divers words cleared which are reputed anomalous from the transposition of letters the quiescence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their redundance defect or promiscuous use which yet are regular and usual in the Arabic and were it may be of old in use in the Hebrew too which no doubt as well as other Tongues permitted different ways of writing and speaking the same words in various places and ages In Not. Miscel cap. 4. Whence Mr. Pocock hath offered an excellent Conjecture that many of the various Lections in the Hebrew textual and marginal grew hence That where the words in the Text seemed to be of a courser Dialect or of a form then less in use the Scribes who were to see to the correct writing of the Copies set down in the margin over against those words a more pure and usual form or such as was more established by Grammar Rules whereby they would have them pronounced Which yet is not to be accounted the indication of any Error or Corruption or the bringing in of any thing new For if a Prophet who was an Ephraimitc had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibboleth and a Scribe of Jerusalem would have it be read Shibboleth with Shin he had not corrupted the Text. The matter would come all to one and the sense remain inviolate Therefore though some words comply not with the Precepts given by Grammarians which are conformed onely to the examples of the Bible and not to the whole extent of the Hebrew Tongue of which since we have no more monuments we may well be ignorant of much of the ancient Hebraism yet such words are not presently to be rejected as faults and mistakes Of this sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4 and 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 13.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 14.6 Of all which the excellent Author last mentioned hath given a Reason from the Analogy of the Arabic and further shewn since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in the middle of Quiescents is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how we come to finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zechary 14.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 28.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 27.17 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other Arabisms are observed by Hottinger as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 21.21 In Grammatioa Haemonica pag. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 28.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 1.47 V. Hence a fair account may be given of the consonancy of divers quotations in the New Testament to the Hebrew of the Old though they be cited out of the Greek Version which is commonly thought in those places to disagree from the Hebrew Text as we have received it which Text may herewithall be vindicated from any such Alterations or various Lections as some fancy to have happened to it in those instances Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 31.32 See Pocock no Miscel cap. 1 2 3. which we translate I was an Husband to them the Seventy and after them the Apostle in Heb. 8.9 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the same sense the Syriac Interpreter these following the Arabic use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fastidire nauseare though in that Tongue it also signifie dominum esse maritari So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaiah 28.16 in our Translation Shall not make haste is turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so expressed by Peter 1 Pet. 2.6 and by Paul Rom. 9.33 and 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall not be ashamed because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Arabic informs us signifies as well to be ashamed as to make haste and likewise to fear which last sense both the Chaldee and Syriac express in that place Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hab. 1.5 of which later Interpreters have given this sense Behold ye
Meiosis or Tapinosis So David calls himself a dead dog a slea 1 Sam. 24.14 a weak despicable person So did Mephibosheth 2 Sam. 9.8 God takes no pleasure in wickedness Psal 5.4 i. e. he abhors and abominates it Lazarus sleeps he means is dead John 11.11 God chooseth things that are not 1 Cor. 1.28 i.e. that are of small esteem or of no account III. Affection of a Trope is Metalepsis that is the multiplication of a Trope in one word Psal 85.1 Thou hast been favourable unto thy land the land is put for Judea by a Synecdoche of the Genus and for its inhabitants by a Metonymie of the Subject So Gen. 3.15 the seed of the woman is by a Metonymie of the Matter put for her off-spring and by a Synecdoche of the Genus for Christ IV. Affection of a Trope is an Allegory that is the continuation of a Trope when more Tropes of the same kind are put in a sentence as in Ezek. 16.3 c. Eccles 12.2 to 7. Here is a contexture of Tropes Prov. 5.15 16 17. 1 Cor. 3.6 to 16. Eph. 6.11 Rom. 11.16 The whole book of the Canticles is Allegorical Hither Proverbs are referred and Parables by some and Allusions to other passages in Scripture as in 2 Cor. 3.13 c. Gal. 4.22 c. 1 Cor. 5.7 8. But these places as also Eph. 5.31 32. are accounted Allegories in another acception scil as the word is opposed to the literal sense of Scripture whether proper or tropical i. e. the representation of the mystical sense of some things related in the Scripture which had a true literal meaning besides So much of Tropes SECT III. Of Figures SEcondly Figures follow which are appendant either to Words or Sentences I. Instances of Figures appendant to Words which are eleven First figure Epizeuxis which is a continued repetition of the same word in a sentence to express 1. An Emphasis as I even I am he c. Isa 43.25 The living the living Isa 38.19 2. Or Affection as my father my father 2 King 13.14 O my son Absalom my son my son 2 Sam. 18.33 O Jerusalem Jerusalem Mat. 23.37 3. Or Certainty Rev. 18.2 Babylon the great is faln is faln Gen. 2.17 dying you shall die that is surely die 4 Or Greatness in any kind as multitudes multitudes in the valley of decision Joel 3.14 that is very great multitudes Psal 68.12 kings of armies did flee did flee that is fast or apace 5. Or an Inculcation of the same thing as Isa 28.10 precept must be upon precept line upon line The second figure Anadiplosis when the same word that is used in the end of a foregoing sentence is repeated in the beginning of the following as Psal 121.1 2. from whence cometh my help my help cometh from the Lord Rom. 8.16 17. Luke 7.31 32. The third figure Climax or Gradation that is a continuation of an Anadiplosis in divers degrees When the succeeding words ascend higher or exceed or transcend each other it is as it were a going up by steps as Rom. 5.3 4 5. Tribulation worketh patience and patience experience c. So chap. 10.14 15. How shall they call on him in whom they have not believed c. So chap. 8.30 Whom he did predestinate them he also called c. So Joh. 1.1 4 5. The fourth figure Anaphora when the same word is iterated in the beginning of sentences as Deut. 28.3 to 7. blessed shalt thou be c. ver 16 to 20. Cursed shalt thou be c. Mat. 5.3 to 12. and 23.13 to 17. Wo to you Scribes Pharisees Hypocrites Psal 148.1 2 3 4. The fifth figure Epistrophe when a like sound is repeated in the close of sentences or they end alike 2 Cor. 11.22 23. so am I. Psal 136. throughout his mercy endureth for ever Amos 4.8 9 10 11. The sixth figure Symploce or Complexion when the like sound is repeated both in the beginning and end of divers sentences as Psal 136.1 to 8. 1 Cor. 11.4 5 6. and ver 14 15. The seventh figure Epanalepsis when the same word is used in the beginning and ending of a sentence as Eccles 1.2 vanity of vanities all is vanity Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce The eighth figure Epanodos when words of one sentence are repeated with the order inverted in the next as Mar. 2.27 The Sabbath was made for man not man for the Sabbath Isa 5.20 John 8.47 The ninth figure Paronomasia when a word by a change of some letter or syllable is changed in signification also This is a pleasant sound of words Isa 5.7 he looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement but behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accumulation scil of sin and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness but behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry Jer. 48.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear and the pit and the snare shall be upon them Rom. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tenth figure Polyptoton when words of the same Original are consonant among themselves in divers Cases This Figure is a variation of Cases as Rom. 4.18 who Against hope believed in hope Rom. 11.36 of him through him and to him are all things 2 Cor. 10.12 and 12.14 Hither may some Hebraisms be referred as A song of songs Vanity of vanities The eleventh figure Antanaclasis or a repetition of the same word in a different Signification So Matth. 8.22 Let the dead bury the dead So Joh. 1.10 the world was made by him and the world knew him not Joh. 2.23 many believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Name but Jesus did not commit himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ver 24. Rom. 9.6 They are not all Israel which are of Israel See Mat. 26.29 2 Cor. 5.21 1 Tim. 6.5 6. II. Instances of Figures appendant to a Sentence which are eleven First Exclamation is to signifie the greatness of the thing or to express our affections or to excite and move affections in others by an adverb of exclaming expressed or understood and that by way 1. Of Complaint or Lamentation as Job 6.2 Oh! that my grief was throughly weighed Lament 1.12 Rom. 7.24 Oh wretched man that I am c. 2. Of request or wishing Jer. 9.1 Oh! that my head were waters c. Gen. 17.18 Oh! that Ishmael might live before thee Deut. 5.29 and 32.29 Psal 55.6 Oh! that I had wings like a dove 3. Of admiration Psal 31.19 Oh! how great is thy goodness c. Rom. 11.33 Oh! the depth of the riches c. 4. Of reprehension Gal. 3.1 Oh foolish Galatians who hath betwitched you c. Matth. 17.17 O faithless and perverse generation c. and 8.26 O ye of little faith why are ye fearful Deut. 32.6 5. Of indignation and
Wilderness to wit in Egypt Ezek. 20.7 8. Whence also Jeroboam newly returned from thence brought that Worship in again amongst them Cunaeus (k) De Republ. Hebr. l. 3. c. 4. also thinks that their burning incense to the brazen Serpent 2 Kings 18.4 sprung from the vanity of the Egyptians who had Serpents in so sacred account II. Egyptians Story will acquaint us fully how Shepherds came to be an abomination to the Egyptians for which consult Cunaeus de Repub. Hebraeor lib. 1. cap. 5. or Bochart Geograph sacr page 375. III. Their Antiquities will clear Isai 18.1 2. Wo to the Land of the Cymbal or jingle for that is the meaning of the Hebrew according to (l) Geogr sacr pag. 240. Bochartus and (m) Annotat. on Isa 18.1 2. Mr. Gataker that sendeth Ambassadors by the Sea in vessels of Bulrushes upon the Waters That this Land is Egypt appears 1. In that abundance of such Instruments was used in the worship of Isis the great goddess of the Egyptians 2. It was ordinary there to pass to and fro in Boats or Vessels made of a sort of Rush which was plentiful in Egypt and so were Reeds also their plenty making them (n) Amam Antibarb Bibl. in Psal 68.30 to be used Hieroglyphically to signifie Nilus or Egypt Whence it is that the Egyptians are understood by the Company of the Reed in Psal 68.30 or Pharaoh by the Beast of the Reed as the margin hath it IV. From the Egyptians we may learn the meaning of the (o) See Junius in Ezek. 8.14 and Selden de Diis Syr. Synt. 2 cap. 11. womens weeping for Tammuz Ezek. 8.14 and of the Star of Remphan in Acts 7.43 which verse is quoted out of Amos 5.26 and that according to the Version of the LXX who rendred Chiun there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some Copies have it (p) See Beza in Act. 7.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this Name was better known to the Egyptians in whose Land and for whose King they made their Version in whose Language it signified the same that Chiun doth in Hebrew or Arabic rather viz. Saturn See De Dieu in Acts 7.43 and Doctor Hammond on the same place SECT V. Of Grecian History Secondly THe Scripture hath somthing in it of the customs of other Nations more remote from the Jews the Grecians and Romans I. Of the Grecians For we read of diverse of their Deities as Jupiter Mercury Acts 14.12 Castor and Pollux Acts 28.11 and Diana which were also worshipped by the Romans We read too of the Athenian Altar Acts 17.23 and the Ephesian Image the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 19.35 The Grecian Games are frequently alluded to in Pauls Epistles who planting Churches in Greece attempers his discourse to their usages One of their four famous Games was the Isthmian celebrated at Corinth the customs of which he hath manifest respect to in 1 Cor. 9.24 25 26 27. where you may see in the Greek several of their exercises as running and pugilate and the terms appropriate to them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which words require explication from those Grecian Solemnities without knowing of which we cannot reach that great Elegancy nor the full sense of those Verses In that last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle alludes to the probation of those who had performed athletical exercises for it was examined whether they had striven lawfully before they were pronounced Conquerors and so crowned which you may see in 2 Tim. 2.5 He that strove as he ought was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved and so got the prize Hence Jam. 1.12 it s said of him that endureth tentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that strove or run amiss was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejected and missed of the reward So that Pauls meaning in 1 Cor. 9.27 is lest when I have performed the office of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Herald which was to proclaim the prize and the laws of the Exercises and to admonish and animate the contenders when I have shewed others the right way of striving and getting the Crown I my self miscarry and be judged uncapable of it There is also an allusion to the Grecian Games in Phil. 3.12 13 14 16. where we meet with more agonistical terms as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as to be crowned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used to denote his apprehending or catching of the prize or reward from the top of the Goal who was judged the Conqueror So in 2 Tim. 4.7 8. and in Heb. 12.1 2 3 4 11 12. the Phrase is agonistical He that desires an Explication of the Customs of their Games and so of those Scriptures which refer to them may consult P. Faber or Lydius in his Agonistica sacra or Doctor Hammond in his Annotations on the above-mentioned Places who excellently sets forth the Emphasis of them In Acts 19.31 we read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (q) See Doctor Hammond on that place and Beza the Exhibiters and Governors of the Games in Asia which were at that time celebrated at Ephesus to the honor of Diana Therefore Ephesus is stiled her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrist verse 35. which Title was affected by every City where their games were celebrated in honor of some of their Deities See Master Gregorie's Notes chap. 9.10 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 35. is also said to have been (r) See Master Gregories notes before cited an Officer in those Games In 1 Cor. 4.9 and 15.32 the Apostle hath respect to that bloody spectacle when men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted to death were to sight on the Theatre with Beasts that would rend them to pieces I will conclude this Head with the words of Scultetus (ſ) In Orat. pro conjun Philolog cum Theolog. Graeciam igitur veterem noverit Paulinas Epistolas qui nosse satagit SECT VI. Of Roman History 2. THe Scripture hath somthing in it of the Roman Customs and Antiquities See Acts 22.25 28. and 25.10 11 16. and 26.32 Luk. 2.1 2. Let me hear without any help from the Roman History what Cesar was Joh. 19.12 and what is meant by Legion Centurion Publican by the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (t) The Roman Empire and what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.1 He that hath not read or heard that Tarsus amongst other places was priviledged with the freedoms of the City of Rome cannot make it out how Paul could say and say truly that he was a Roman free-born Acts 22.27 28. when indeed he was a Jew born at Tarsus verse 3. The crucifixion of Christ was a Roman punishment and so not to be perfectly understood but from that History To which there was something added of the Jewish usage in giving him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 15.23 For
Minister of God in respect of himself in order to his own salvation yet that it is required of him in respect of his Office to qualifie him to be a Bishop or Gospel Minister upon the ground of Expediency Conveniency or Commodity ad bene esse or as some other particulars are in Paul's Catalogue of qualifications in Titus 1.7 8. propter melius for the better not of absolute necessity as causa sine qua non or ad esse as if a man could not be a Minister except he had the real work of Grace or holiness in his heart He is most fit and able every way for the work of the Ministery who hath Grace as well as Gifts and is inherently holy but the bare or simple want of holiness doth not uncapacitate a man for the Ministery nor annul the same if other things concur in him as Gifts and a Call inward and outward and unblamableness of life Christ knew Judas to be a close Hypocrite yet he chose him to be one of the twelve and he was useful in the Church for a time Dr. Taylor in his Comment upon Titus 1.8 A Bishop must be holy saith Necessary it is for a Minister to be clothed with the robes of holiness both inward and outward yet this must not so be taken as that holiness is so Essential to a Minister as that he cannot be a Minister that wanteth it for Judas may be Disciple and a Devil too but that it is a dangerous estate to himself and hurtful to others for him to be destitute of Holiness Object 2. Unto the wicked God saith What hast thou to do to declare my Statutes or take my Covenant in thy mouth c. seeing thou hatest instruction c. Psal 50 16 17. Ergo None should be Preachers of God's Word and Testament but such as have Grace Answ To this I answer three things First Oâ—â— Psal 50.16 That Unto the wicked God saith Appellationem impii saith Musculus Scriptura dai non cuivis peccatori sed plane malitiosis qui ex destinata malitia non ex errore peccent The Scripture gives this name of wicked not to every sinner but to those that are malicious who offend of fore-thought malice not of error The wicked do offend far otherwise then those that sin through error See Musculus's Distinction of wicked men into two sorts in that place The worst kinde are they who cover the malice and impiety of their hearts with a counterfeiting or colour and pretence of Piety and probity in life who by Hypocrisie seek the name of Piety among men when in heart they are wicked and they cover these wickednesses which they design as wicked men with the paint or counterfeit of external and dissembled Piety therefore they are not aperte but occulte impii not openly but covertly impious Et hi sunt saith Musculus qui hoc loco reprobantur These are the wicked who are reproved by God in this place They had God's Covenant oft in their mouths that is they did in words or by external confession profess the Name of God and Piety before men and pretended to a Covenant with God and that they were his People yet they denied God in their hearts lives or works They were haters of Reformation contemners of the Word of God vers 17. addicted to theft lust or adultery vers 18. to evil or deceitful speaking vers 19. to slandering and calumniating near Relations vers 20. They transformed God into an Idol after their own fancy vers 21. By the description of their improbity it appears that these were obdurate obstinate wilful restractorily wicked though covertly and concealedly as much as they could To such as are so wicked God saith What hast thou to do to declare my Statutes c. Quamobrem usurpas tibi Statutorum meorum foederis administrationem ad te non pertinentem saith Musculus Why dost thou usurp to thy self the Administration of my Statutes and Covenant which doth not belong to thee Est ergo Deo prorsus abominabile c. The office of a wicked man is abominable sive illud siat praedicando c. whether it be done in preaching sive Ceremoniis externis ipsum colendo or in worshipping him in outward Ceremonies A man may be a sinner and not a wicked man Mr. Caryl shews the difference between them in five things in Job 10.7 15. Job confessed himself to be a sinner vers 6. but thou knowest saith he to God that I am not wicked The best of Saints are sinners on Earth and the worst of Saints are not wicked Sin is not inconsistent with Grace but wickedness is yea a man may have no Grace or be void in heart of the true fear of God and Piety and so be an unregenerate man and yet not be a wicked man in scripture-Scripture-sense or be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an ungodly restless lewd turbulent man See his character Isaiah 57.20 And why such as are not wicked being fitted and called may not be allowed to preach the Word I do not see Yea a man may commit gross sins and yet not concealing the malice of his minde with hypocrisie not be in so high a degree wicked and abominable in the sight of God as those that cloak their Impiety and Hypocrisie Those that are so wicked and are known to be so are unworthy to be Ministers of God's Word The second thing is Though the Services which those that are Sinners perform in the general are displeasing to God as their Prayers Praises hearing the Word giving Alms Prov. 15.8 and 21.27 Isai 66.3 Yet 1. God doth require them to do the same 2. Though they sin in doing them yet it 's a greater Sin not to do them 3. God may reward them for the same 4. They may be instrumental for the good of others thereby I. They may be such things in themselves or for the matter of them as God requires or which are their Duty to do as Praying Hearing Praising God Duties of the Moral Law which all men even bad as well as good are bound unto As 1. To pray to God The neglect hereof is noted as a sin in the very Atheist that fool who saith in his heart There is no God Psal 14.1 4. in the workers of iniquity Psal 53.4 in the very Heathen for which God poureth forth his wrath and judgement Psal 79.6 Jer. 10.25 Even by the Light of Nature all men are bound to pray unto God as the Mariners in Jonah 1.6 acknowledged in a tempest and by the Law of Creation to seek to God for what they want 2. To praise and give thanks to God for his Mercies David excites all the Creatures to praise God as a natural Duty according to their several capacities Psal 148. and Psal 145.21 Let all flesh bless his holy Name And vers 10. All thy Works shall praise thee O Lord and thy Saints shall bless thee God hath given a general Command
plainly evinceth that it is not so easie a matter as many imagine to be well accomplish'd for the Ministerial Profession No small variety no inconsiderable proportion of knowledge will serve the turn He must listen to the Tongues be skill'd in the Arts advise with the several Sciences and be more then superficially conversant in all who would fully penetrate into the meaning of sacred Writ and be true to those intentions which consign him to that excellent function The Languages especially declare their own requisitness while they tell us all that we can know of the secrets of Heaven and the concernments of Religion These are the Vessels in which divine Truths set sail from Heaven with the breathings of the Spirit and since arrived at us from those forreign Parts for which they were first bound and are not to be unladed of their rich fraught but by such as are well accustomed to them It renders the study of words necessary that they are the representatives of things the conveyances of Conceptions the instruments of Communication by which we may be let into the breast of another and partake of his secret thoughts Which is most true of those Words in which the Scriptures were originally dictated Hebrew Chaldee Greek because they present the onely authentic Manifesto and the sincerest Express of the pleasure of God no other so securely admitting us to a participation of divine Counsels seeing those terms must needs give the most certain aspect of the Authors minde in which he himself hath chosen to exhibite it and therefore are most industriously to be consulted by all those who desire a through insight into it themselves and undertake the Explication of it to others lest they either misconstrue it or else apprehend not the full importance of it which those that ever adhere to a Translation without giving themselves the trouble of a further search are liable to For there are many times so great elegancies and such significant force in the Text as must be in vain expected from the most exquisite attempts of any Translation Which though it should receive no disadvantage from the Renderers a priviledge which few enjoy yet it might through an infelicity of expression chargeable onely upon the Language in which it is framed be unable to deliver that pregnancy of conception which is conspicuous in the Original the nearest way to give an intimation of it being to go about by a larger circuit of words then is permitted to the brevity of a Version For Tongues have their differing genius and one can breathe as much in an accent or two as will serve another to run with to a full stop and crouds such efficacy into a single clause as when poured forth into another kinde of Speech may replenish the large receit of an intire Period and yet happily remain inexhausted Thus it fares with those Languages in which the Will of God was primitively delivered which in divers places are so compendiously copious as to disclose that in a few words which will give an Interpreter a sufficient task to represent in many and sometimes display so rich a Sense as other Languages are scarce able to tell the value of or sum up without the omission of several items in their account The searching out of which might deliver that pleasure and satisfaction to the minde which would be a sufficient price and compensation of the pains bestow'd thereon The milk of the Word is then most sincere when drawn immediately from those full breasts the Hebrew and Greek Texts whereas it becomes more dilute by being siled through a Translation where part of the cream sticking in the passage it loseth somewhat of its delicious and genuine relish This water of life when carried away from its fountain by derivation into other Tongues doth not always retain its high gust and generous Spirit but sometimes is more flat and savors of the veins through which it pass'd exchanging an unimitable sweetness for some austere quality And here not to make particular mention of any of those neatnesses and beauties those illuminations and graces of Speech which are the proper embellishments of that fashion of Language wherewith the Will of God was cloathed when it came first abroad into the VVorld which must of necessity be put off together with it I shall onely take notice of some abatements sacred Writ hath sustained by Versions in its substantial import whether as to its comprehensiveness its energy or its direct and true intention And that because Interpreters who were not as the sacred Pen-men secured from all mistakes by an infallible guidance did either extend their pains to too great a Sphere to manifest an equal exactness in every point or not sufficiently attend to the scope and a Through disregard of the Time when those words were spoken Acts 2.13 viz. at the Feast of Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ill rendred new winâ— for there could be none of that then the Spring not being past See Heâ—â—â— and Beza in loc and Vander Landen's Exerc. 10. vini pleni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is rather sweet wine the â—â—est and moâ—t sprightly circumstances of some places or pitch upon a less convenient pointing or reading whence the LXX are thought often to vary from the Hebrew Verity or they were not aware of the rise 〈◊〉 pedigree of some words as those many Arabic ones which occur in the Old Testament especially in Job who was an Arabian or of the adopted significations of others as of those many Greek words in the New which present either a Hebraism or a Syrism or of the particular references of a third sort to a certain custom Historical passage or Geographical consideration To which in the last place may be added their not distinguishing rightly between appellatives and proper Names so the LXX mistake those appellatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planicies Jer. 32.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agri 2 Kings 23.4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortitudo validus Psal 74.5 expressing them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Vulgar Latine Interpreter with others in Acts 27.13 put Asson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propè But that mistake is more general whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 6.3 4. is rendred in Gibeah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX whereas it signifies there in the hill viz. at Kirjath-jearim called also Kirjath-Baal or Baalah 2 Chron. 13.6 where Abinadab dwelt 1 Sam. 7.1 2. which was a different place from Gibeah as appears from Josh 15.57 60. Sometimes on the contrary proper Names are taken for common Thus to say nothing of Gad rendred a troop Meni â—…mber Isai 65.11 Achad One chapâ—â—â— 17. and Amon a multitude Jerem. 46.25 all being proper names of Idols Phaleg 1.2 c. 22. Bochartus conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chro. 4.41 should not be translated habitations but Meunims or Maonites as it is 2 Chr. 26.7 and Judg. 10.12 and in this very
place by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. 1.3 c. 13. And further that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek 38.2 which we as it is generally taken express by chief but the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of the River Araxes and the Region about it and so the words will run Prince of Rhos Mesech and Tubal that is of Armenia Araxene Moschica and Tibarenia Countreys near adjoyning from the two former of which it's probable the Russians and Muscovians received their original Thus we see that he may divers ways be defeated in searching out the true and full importance of divine Writ who never consults the Hebrew and Greek Text where he might often spy that which hath either escaped the Version or is less appositely represented by it An instance of which we have Deut. 16.2 rendred Thou shalt sacrifice the Pass-over of the flock and the herd Whereas the Pass-over was not to be of the herd but either a Lamb or a Kid as is plain Exod. 12.3 5. Here therefore is a difficulty yet such as is made by the Translation for the Hebrew is clearly free from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clear and proper sense of which is Thou shalt sacrifice the Pass-over i. e. the Paschal Lamb Sheep and Oxen which were additional Sacrifices besides the daily Burnt-offering required at that solemnity Num. 28.16 to 24. 2 Chron. 30.15 and chap. 35.1 6 7 14 16 17. verses Again He that adheres to the usual rendring of Gen. 17.14 will sinde himself involved in the trouble of shewing how an Infant can be said to break God's Govenant in being uncircumcised and upon this account be liable to be cut off to which task he is not obliged who attends to the words of the Text and in stead of The male the flesh of whose foreskin is not circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fut. Kâ—l a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. reads The male who shall not circumcise the flesh of his foreskin c. as meant of one who not having been circumcised in his infancy when grown up neglects it through wilfulness or contempt which guilt Children were not capable of and this alone rendred the want of Circumcision so dangerous Josh 3.5 6 7. for it was omitted in the Wilderness forty years without such peril A third instance Isai 53.9 will afford us where the Hebrew sounds more clearly and with greater consonancy to Evangelical story St Rivet and 〈…〉 More in socum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsum aediâ—â—â— ed tum tâ—mulus thus And they i. e. the people verse 8. ordered his grave with the wicked but with the rich man was his monument The People would have had him buried with those Malefactors with whom he suffered but God otherwise disposed and to shew the difference between them by Joseph of Arimathea called a rich man Mat. 27.57 provided such a splendid Monument for him as became both an innocent and an excellent person so that some beginning of his Glory brake forth in the honorableness of his entombment Another incongruity though indeed in none of the weightier matters is to be seen Matth. 23.23 where we should read Mint Dill and Cummin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Dill or Anet not Anise which is a different Herb and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to dismiss misrepresentations of the Text sometimes a Translation may very innocently occasion a mistake in him that cannot see beyond it by the ambiguous (b) As of Mâ—sters Mat. 23.10 which there answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many of late have mistaken it sense or (c) As of those words in prison 1 Pet. 3.19 reference of some word or phrase in it of which the Original is not conscious Hence divers of the Ancients have strangely interpreted and applied several Scriptures by pitching upon impertinent acceptions of words in the Greek Version because they wanted the light of the Hebrew to guide them to the most proper Thus One proves the Fable of the Phoenix and from it the Resurrection from Psal 92.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. de Resur carniâ— oper edit Laurent pag. 34. Another cites Numb 23.19 in these words Lactant. de vera Sapient 1.4 c. 18. Non quasi homo Dominus suspenditur c. which he brings as a Prophecy of Christ's hanging on the Cross mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX not in its primitive notion of hanging but Metaphorically for to be various and inconstant in his word and so it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being the true import of the place God is not as man that he should lie A third understands Psal 128.2 August in loc thus Labores fructum tuorum manducabis Thou shalt eat the labors of thy fruits which he subtilly distinguisheth from the fruits of labors in stead of the labor of thy hands the Greek being indifferent to both significations by the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others as Amama observes Aâ—iâ—arb p. 551. who hath many instances of this nature reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39.5 and deceived by the doubtful sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hand-breadth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestler have taken this to be the meaning of the Text Pâ—giles posuistidies meos Thou hast made my days full of wrestling to which sense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is altogether a stranger How requisite then is it to have acquaintance with the Original But if any think it may be well spared where Commentators are familiar I would gladly understand by what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would judge of Expositions and tell which is best where they meet with those that are very different It 's like such would approve of their interpretation of Psal 17.14 who expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by saturati sunt porcina Cajetan though a very learned man in his way yet being 〈◊〉 Linguist run into a gross mistake as Mr. Cartwright relates by reading Erasmus's Mellifie Hebr. l. 4 c. 10. Note on 2 Cor. 4.16 that de die in diem is not in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed nove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Cajetan in his Comment puts nove in stead of de die in diem and makes the Apostle to have written renovatur nove upon which he delivers himself with wonderful subtilty So may it often befall those who onely take up the sense of the Original at the second hand which indeed they had need have an insight into were it onely to understand that Translation throughly to which they stick where it retains such forms of speech as are proper to those Languages wherein the Scripture was penned So doth ours in Hosea 4.8 They eat up the
Marginal reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Abi dic ei c. Go say to him Thou mayst certainly recover But Junius in his latter work chooseth rather the Textual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turns it Dic Non omnino revalesces Go say Thou shalt certainly not recover So in Ezra 4.2 their first Version hath Et eidem sacrificamus And we sacrifice to him the latter Non enim alteri sacrificamus That according to the Margin this to the line Of the Keri and Chetib the Marginal and Textual readings see more in Ainsworth's Advertisement next after his Annotations on the Pentateuch Reas 4. Without the help of the Tongues we cannot understand those words of the Hebrew and Greek Text which are retained in the Translation as Jehovah Messiah Shiloh Hosanna Alleluja Nehushtan 2 Kin. 18.4 Ephod Urim Thummim Higgaion Selah Belial Beelzebub Abaddon Apollyon Rabbi Raka Mammon Amen Anathema Maranatha c. to which I may add Christ and Jesus To say nothing of the Titles of Psalms and those proper Names which are Prophetical and describe future events Nor can we without the help of those Languages know the meaning of such phrases retained in the Translation as suit not with the genius of that Tongue into which it is made but are proper and peculiar to those in which the Text was first penned Thus if not informed from the Hebrew Idiome we should not know that the children of the Bride-chamber Mat. 9.15 signifies the Bridegroom's friends and the fire of God Job 1.16 a great fire and the voice of God Psal 29.3 thunder with many other forms of speech of an Hebrew extraction Reas 5. Insight into the Original is needful sometimes for determining which sense of any ambiguous word or Phrase in the Translation is agreeable to the Text For words or expressions in a Version may be capable of those senses which the Original will by no means admit of and so those who are not able to conâ—â—â—â— it may run into great mistakes As it fared with many of the Fathers who used the Greek Version of the LXX and wanted skill in the Hebrew For instance hereof see Amama's Antibarb Biblicus Though we be furnished with the Versions and Commentaries of learned men on the Scriptures as Beza Piscator Mercer Drusius c. yet we cannot read or at least fully understand them without skill in Hebrew and Greek of which we shall find some scattered up and down there much less can we defend them against Opposers nor be capable of judging which is the fittest of those Expositions we meet with when we are perplexed with variety That sure is the best which agrees best with the Original and so without insight into it we shall be uncertain which to follow Reas 6. The knowledge of the Hebrew and Greek Text is necessary for the deciding of Controversies and defending of truth and refuting of errors and it contributes much to reconcile many differences that are among Interpreters Men generally appeal to it as being the only authentick rule of Faith given by divine inspiration and dictated by God himself which cannot be said of any Translation since no Interpreter had the same priviledge with the sacred Pen-men to be infallibly inspired when they will not stand to the determination of any Version And it is reasonable that the Original Text should have the definitive sentence in all doubtful Cases for it is the only Judge or Rule of Controversies from which we have no appeal It is the touchstone of all Translations by which they are to be tried and from which they derive all their Authority The Papists prove divers of their opinions from those places in the Vulgar Latin which agree not with the Original How then shall they be disproved but from the Original Ignoratio Hebraismorum multa absurda impia dogmata invexit in Ecclesiam In Gen. 48.16 saith Pareus Ignorance of the Hebrew Idiome hath brought many absurd and impious opinions into the Church and therefore the knowledge thereof is the way to cast them out For the Invocation of Saints the Papists bring Gen. 48.16 Invocetur super eos nomen meum nomina quoque patrum meorum the sense of the Hebrew is Let them be called by my name For the worshipping of Christ's Sepulchre they alledge Isaiah 11.10 Et erit Sepulchrum ejus gloriosum but according to the Hebrew His rest shall be glory For merit Heb. 13.16 Talibus hostiis promeretur Deus in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With such sacrifice God is well pleased More instances might be given in the Old and New Testament The knowledge of the Tongues as some observe hath always been an individual companion of the Orthodox faith in the Church Bowls Falt Evang. pag. 72.73 Amam paraen the neglect and contempt of the Scriptures always accompanied the neglect and contempt of them Luther saw that there was no other compendious way to reduce old Barbarism then if the studies of the Tongues should perish When the knowledge of them revived which was about the year 1470 forthwith the clearness of the Gospel shined forth Good skill in the Tongues makes men good Textmen or Expositors and Bonus Textuarius bonus Theologus Hence those that have searched most into the Text by the light of the Tongues if Protestants they are the most pithy Divines if Papists they are sounder then the rest as Arias Montanus Masius Vatablus They that have wanted the knowledge of the Tongues have erred greatly in Expounding the Scriptures as the Commentaries of some of the Ancients abundantly testifie It is Musculus his counsel Loc. Com. de facr Script p. 184. Sunt admonendi imo vehementer urgendi Adolescentes sacrae Scripturae candidati ut sacrarum Linguarum Ebraeae Graecae cognitionem studiis suis non quasi parergon adjiciant sed instar fundamenti in ipsum fundum mentium suarum submittant Young men that study the holy Scripture should be vehemently pressed to lay the knowledge of the Greek and Hebrew as a foundation in the bottom of their minde and not to adde it to their Studies as a by-work See what Muscuâ—â— saith in that place of the need of Professors of the Greek and Hebrew Tongues in the Churches of Christ and in the Schools of the faithful So much of the General use of Hebrew and Greek considered joyntly Now I will shew the Particular use of them severally and of the Latine to which I will adde the Chaldee and Syriac SECT III. Of the Hebrew THe knowledge of the Hebrew is useful in four respects I. To understand the Greek of the New Testament because 1. There are many Hebrew words both Proper Names and Appellatives in the New Testament See Pasor's Lexicon in fine 2. The New Testament is full of Hebraisms Of which see Gataker against Pfochenius and Beza on Act. 10.46 The Apostles used Hebraisms saith he not only because they were Hebrews but because when
the Arabic performs enabled thereto partly because it is of great affinity with the Hebrew as descended of it and differing from it rather in accidents then in the essence and substance of the Language as Ravis proves in his Discourse and Grammar of the Eastern Languages and may be discerned from Schindler's Lexicon Pentaglotton Partly because it is an exceeding copious Tongue abounding with words and preserved intire and complete Hence to speak more particularly I. The Arabic may help us to the roots and so clear the meaning of many Hebrew words which are not to be found in the present remains of the Hebrew Tongue Hottinger for proof hereof hath given a little Lexicon of Instances in his Smegma Orientale l. x. c. 7. where he shews that from the Arabic we may understand that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contortum comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funem torquere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statua from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit erectum constituit both which roots antiently without doubt Hebrew are still retained in the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palatium templum is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic magnus procerus fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic palatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being compensated by Dagesch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi famulitii furit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legatus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ivit profectus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gluma from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuste percutere And from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnosos clunes habuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cauda ovis vel arietis magna adiposa which word used Exod. 29.22 and Lev. 7.3 is appropriated to the Eastern sheep in which that part is so very large and fat Yn Lex Araâ—â— p. 146. that it ever weighs at least ten or twelve pound as Golius attests and sometimes above forty whence we may discover some reason why that part was appointed to be burnt in sacrifice as in the formentioned places we finde it was To these may be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descending from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim See Pocock Not. Miscell pag. 34 35. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coluit servivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coeli from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crudus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semicocta cruda fuit caro And to name no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found onely Habak 1.9 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copiosum multum esse whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudo copia which derivation of De Dieu's is better suited both to the forms of the word and the sense of the place then the uncertain conjectures of others For which of them is so clear and well grounded as this A multitude of their faces shall be towards the East II. The Arabic since it received not onely words from the Hebrew but significations too may give us a more certain aim at the sense of many Hebrew words used also in the Arabic which have been uncertainly and sometimes unhappily explicated Being such as occur more rarely and perhaps but once or if frequently yet in such acceptions as are not agreeable to some peculiar places of Scripture though well fitting the rest Hence it is that these following words are explained from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 16.15 sutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 30.17 vena arteria See Hotting Thesaur Philol. pag. 507. his Smegma Orientale li. 1. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 33.20 fastidivit And so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 40.12 with us 17. be from thence rendred femur as it there signifies where the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken as well for femur laesit as for pavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 37.11 may be more conveniently expressed by projicit disjicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 32.6 by tardavi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 21.32 properly by terra inculta All which significations the Arabic furnisheth us with as also that of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere recondere whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jer. 2.22 which according to Bochartus In Phaleg lib. 3. cap. 5. should be rendred recondita Thine iniquity is laid up before me See the like Phrase Deu. 32.34 Hos 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly a ab in the Arabic frequently denotes ad versus and so it must needs do in Genesis ch 13.11 where Lot going from Beth-el to the plain of Jordan which lay East of Beth-el is said to journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 East-ward And in like maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 6.2 should be rendred to not from Baale as may appear from 1 Chron. 13.6 See Fullers Miscell l. 1. c. 4. and Amama's Antibarb Bibl. ad Gen. 13.11 The most learned of the Jewish writers are observed to have recourse to this Language for the meaning of diverse words in the Hebrew Text as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everri and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everriculum in Isa 14.23 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 13.5 terra siticulosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in Arab. See Pocock not Miscell pag. 36 37. Ad Hebraeae linguae perlectam cognitionem multâ—â—â— plus confert Arabica quam creditum est hactenus Quod Hebrâ—â—orum in Scriptutam commentaria docent qui quoties haret calculus ad hanc linguam confugiunt tanquam ad sacram anchoram Qâ—amvis longe plura observassent ex Araâ—â—smo ad sacri Textus ill utrationem si â—â—us linguae fuislent peritiores Bocharâ— Phaleg lib. 1. cap 15. locus aridus siticulosus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitivit Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 11.5 melones from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab. melo Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 27.24 vestes pretiosae which Hottinger deduceth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab. contorquere quasi contortis filis contextae The same learned Author hath also proved That the Greek Interpreters had a respect to the Arabic usage of words in many places of their Version as in Mich. 7.3 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually turned aerumna or pravitas animae suae is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptum animae suae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab. cupido res cupita So in Ezek. 21.14 in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stuporem conjicies eos they seem to look at that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it sounds torpuit stupuit though it also denote post velamentum latuit whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. conclave To these instances scattered by that industrious writer
commnation Matth. 23.13 14 15 Wo to you Scribes Pharisees Hypocrites 6. Of commiseration Jer. 4.19 Mys bowels my bowels I am pained at my very heart 7. Of obtestation as 1 Thes 2.10 ye◠are witnesses and God also c. Rom. 1.9 God is my witness 1 Tim. 5.21 The second figure Epiphonema which is usually added to what was declared or proved before for confirmation or brief comprehension or admiration or consequence or application thereof Piscator conceives that in 2 Tim. 2.11 to be an Epiphonema It is a faithful saying and that in 1 Tim. 1.15 that in Eccles 12.15 16. seems to be a remarkable Epiphonema The third figure Epanorthosis or Correction when something is recalled that was spoken before as John 16.32 ye shallleave me alone and yet I am not alone c. 1 Cor. 7.10 I command yet not I but the Lord and chap. 15.10 I labored more abundantly c. yet not I but the Grace of God in me Gal. 2.20 Thus I live yet not I but Christ liveth in me So Gal. 1.6 7. and 3.4 and 4.9 The fourth figure Aposiopesis or Reticentia when part of a Sentence begun is kept in or concealed which yet may be understood as Luk. 19.42 If thou hadst known even thou in this thy day c. So Gen. 3.22 Such imperfect speeches are caused sometime by perturbation of minde as Psal 90.13 return O Lord how long scil wilt thou afflict or defer to help us Psal 6.3 This is frequent in Oaths where the Imprecation is oft omitted or for the most part concealed Psal 89.36 If I lye unto David what then then I will cease to be God or somthing of that Nature is to be understood So Hebr. 3.11 See 1 Sam. 14.44 The fifth figure Apostrophe when a Speech is turned to another person as that of Paul to the Gentiles Rom. 11.13 17 see Piscator and to the Jews Rom. 2.17 And of Moses to things inanimate as Heaven and Earth Deut. 30.19 and 32.1 So Isaiah begins his Prophesie against obstinate Israel Isai 1.2 Hosea 13.14 O death I will be thy plagues Judg. 5.21 1 Kings 13.2 The sixth figure Prosopopaeia which is the siction of a person introduced as speaking in our Speech so in Rom. 10.6 7 8. Doth the righteousness which is of faith c. See Piscator in locum Jotham in his parable Judg. 9.8 c. brings in the Trees speaking like men ver 15. so Isai 14.8 9 10. The seventh figure Aporia Addubitatio that is a deliberation with ones self Psa 139.7 to 12. Luk. 7.31 Luk. 16.3 4. Hos 11.8 9. The eighth figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anacaenosis Communication that is deliberation with others Rom. 8.31 Gal. 4.21 Jam. 4.1 The ninth figure Occupatio which is to prevent a Question or Objection that we conceive might be made by another and answer it The Objection or Question is sometimes expressed sometimes implied So Rom. 11.1 I say hath God cast off his people This some might take occasion to object from the last Verse of the former Chapter To which he answers God forbid c. See also Verse 7 19 20. So Rom. 14.22 Hast thou faith have it to thy self before God Here is an Objection understood which some might have made I have Faith i. e. I believe all Meats lawful to a Christian and so may eat any This Figure often occurs in the Epistle to the Romans See chap. 2.13 14 25. chap. 3.1 3 31. and chap. 4.2 and chap. 6.1 2 15. The tenth figure Epitrope or Permission when the doing of a fact is pardoned at least seemingly which is often Ironical Judg. 10.18 1 Cor. 15.32 Rev. 22.11 The eleventh figure Synchoresis or Concessio when some saying or Argument is pardoned 2 Cor. 4.8 and cap. 12.16 17. There are other Figures also which Rhetoricians call Figurae secundariae which I will pass over and mention onely two scil Antithesis when Opposites answer one another in a Speech as 2 Cor. 6.8 9 10. as unknown yet well known as dying and behold we live c. chap. 4.17 Rom. 8.13 Phil. 3.7 Oxymoron which is an elegant Conjunction of contraries Acts 5.41 They had the honor to suffer reproach 1 Tim. 5.6 she is dead while she liveth He that desires to see more Instances of the several Tropes and Figures may consult Glassius in that elaborate piece which he calls Rhetorica sacra CHAP. III. Of the Vsefulness of Logic. THe use of Logic to a Minister of the Gospel is fivefold I. For the rational understanding or clear and distinct notion of things in their several habitudes respects and order and for the right defining and describing of things and to discourse understandingly properly clearly distinctly and methodically not obscurely extravagantly or confusedly II. For understanding the sense and scope of the Scriptures the Dependence Contexture Method and Argumentation of them to discern evidently the Arguments and Conclusions in the Disputations of Christ and of the Prophets and Apostles III. For the right Dividing of the word of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 15. which cannot be without the help of Logic and Rhetoric which are properly subservient to that end c. saith Mr. Burges in his Treatise of Assurance pag. 620 and for proper Analysing of the Books of Scripture into Heads and Chapters according to the subject thereof and of Chapters into parts of Texts into simple Terms first then into Axiomes or Propositions For want of Logic some tear the word in pieces as it were with their teeth and nails rather then divide it aright IV. See Dr. Chapel 's Method of Preaching For the plain perspicuous and methodical handling of Points of Divinity or Doctrines and of every Particular in them in its right maner due order and proper place which is a great help to the Understanding and Memory of the Hearrers and of the Speaker also V. For Disputations and the handling of Controversies Logic is of great use 1. To understand rightly both the state of the question and the force of the Arguments 2 To proceed Syllogistically 3. To detect Paralogisms Captions Argumentations Fallacies and Sophistries of the Adversaries of the Truth of God as the Jews false Prophets and false Apostles of the Broachers or Maintainers of Errors and Heresies of Seducers and Deceivers It is the work of a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to argue against Titus 1.9 and refute Gainsayers and to defend Truth against all Opposers and Underminers Phil. 1.17 Danaeus in his Logical piece de Elenchis Haereticorum reduceth their Sophisms and Fallacies to their several Heads and shews the maner of detecting and answering them 4. To infer or draw conclusions rationally clearly and strenuously according to the Rules of good and firm Consequence 5. To confute the corrupters of the sense of the Scriptures Davenant saith that Philosophy In Col. 2.8 which teacheth the Rules and Art of right Disputing that is Logic apprime necessaria est
to teach others the things it knoweth and it furthers and strengthens faith in a believer though he believe not for Reason when he seeth the consent of Reason Credimus supra rationem sed non temere aut irrationabiliter Nam ipsa ratio concipit illud cui fidem adhibemus sluere recte deduci ex principiis sacrae Scripturae Davenant in Col. 2.8 This Philosophy or Philosophy in this sense is good Acts 17.28 29. and allowed by Paul else he should condemn himself for he used it in disputing Philosophically with the Philosophers at Athens and confuting them out of their own writings The second sense Philosophy may be taken for the Errors of the Philosophers or of Heathens who excell'd in the knowledge of Philosophy affirming things false and contrary to the Word of God as the eternity of the world Vid. Zanch. in Col. 2.8 the mortality of souls of Purgatory fire after this life out of Plato of Stoical Fate Magick and Soothsaying of Heathenish deities and the worship of them and of divers devilish things the doctrine of Demons 1 Tim. 4.1 of the worship of Angels It 's probable the false Apostles under a pretence of secret wisdome sought to obtrude some new doctrines as this and others drawn it 's like Davenant onâ—â— 2.18 out of the fountains of the Platonists upon the Colossians The Philosophers as the Stoies Epicureans Aristotelians Platonists and others do not always deliver the dictates of right Reason but sometimes the dreams or fancies of their own opinion We judge that true Philosophy delivered by all the Philosophers or others which is agreeable to right reason to truth and good Maners Hoc totum selectum appellamus Philosophiam saith Davenant Now the errors of Philosophers do not appertain to Philosophy tanquam partes sed pestes ejus ☞ as the parts but pests thereof as the errors of Divines do to Divinity and to introduce the errors of Philosophers into Divinity is dangerous and damnable The third sense Philosophy may be taken for the Misapplication of the Rules of Philosophy that are true in themselves in the course and order of Nature and agreeable to reason to impugne the mysteries of the Gospel and our faith therein or to overthrow the Principles of Religion which are far above Nature and above Reason As the Creation of the world the Resurrection of the body the Trinity of Persons in the Unity of the Divine Essence the Incarnation of Christ that a Virgin should conceive the Hypostatical Union of his two Natures the Justification of a sinner by the righteousness of another c. All which are to be drawn from higher Principles then the light of Nature because the like to all these is not in all Nature scil from the revealed will of God in his word and are to be effected not by the vertue of Natural Causes but by the omnipotency of God This is the abuse and perverting of Philosophy which is pernicious and hath helpt to breed heresie in many Articles of Faith and Religion Then Philosophy is vain deceit indeed and corrupts the soul with its delusions and draws the heart away from Christ and the simplicity of the Gospel Beza Zanch. Davenant when it is carried beyond its proper bounds and limits to determine of such things as are above the capacity of Nature and Reason and pertain to faith and depend only upon the revealed will of God and concern the worship of God and the salvation of man then it doth misere in nugas evanescere The errors of Philosophers and the abuse of Philosophy are condemned and disswaded from by Paul in this Text. Now the abuse of a thing takes not away the lawful use of it Protestants blame the Papists for making Philosophy a Mistress rather then an Hand-maid to Divinity and for following Aristotle rather then Paul Cartwright in Rhem. Test in their opinions of God's providence of Justification by works of Free-will and Purgatory and of many other things wherein their Philosophical Agar hath malapertly gainsayed her Theological Mistress Divinity and though we embrace the help of those weapons against the presence of Christ's body in the Sacrament which common reason puts into our hands yet we bring them not but sharpned and headed out of the holy Scriptures Fulk which declare the perfect humanity of Christ and all the essential properties of a true and natural body Mar. 16.16 Luke 24.39 Acts 3.21 Object 2. Did not the ancient fathers sometimes inveigh bitterly against Philosophers and Philosophy De Anima cap. 1. Adversus Hermogenem cap. 1. as Tertullian who calls them Animalia Gloriae Haereticorum Patriarchas Adulteros veritatis c. Lactantius Instit lib. 3. cap. 2. Hierom saith Philosophi sunt Primogeniti Aegypti Ad Ctesiph contra Pelag. cap. 1. Irenaeus adversus Haereses lib. 2. cap. 19. Answ The abuse of Philosophy by the Heretics of old Sophisters rather then Philosophers as is conceived gave those Fathers the occasion thereof For in other places where they speak of it as it is in it self they much commend and set it forth Yeâ— Tertullian though he was a keen opposer of those Philosophers yet gave this good Testimony of the use and need of Humane Learning De Idololatria cap. 1. Quomodo quis institueretur ad prudentiam humanam vel ad quemcunque sensum vel actum sine literis cum Instrumentum sit ad omnem vitam literatura quomodo repudiamus secularia studia sine quibus divina esse non possunt videamus igitur necessitatem literatoriae eruditionis c. Si Philosophiam damnaret rejiceret Apostolus rejiceret utique lumen Rationis Davenant in Col. 28. pag. 225. Deum ejus Authorem summa afficeret injuria Vere dicamus nullam esse partem Philosophiae aut humanae literaturae Idem p. 228 229. quae ab Interprete sacrarum literarum non advocetur quandoque quasi ad Symbolum suum conferendum Note Metaphysics I have omitted though there might be use of them because what is contained in them may be refer'd to Physics Logic and Divinity CHAP. V. Of the Vsefulness of Moral Philosophy or Ethics MOral Philophy is useful for a Minister to have the knowledge of Ethics Oeconomics Politics Reas 1. Because the holy Scriptures have much of all these in them they being a Rule of Maners to all sorts of men and in all Capacities and Relations especially the Proverbs and Ecclesiastes out of which Bishop Hall hath made an Extract of Solomon's Ethics Oeconomics and Politics Reas 2. A Minister may be much helped in the knowledge of virtues and vices and of the concernments of both and in aspirations after Goodness especially summum bonum and Tranquillity of Minde and in many other such things even by the Moral Philosophy of the Heathen who went onwards as their light leads them wherein very useful and excellent things are to be found This is of
among the heathen and wonder marvellously according to the LXX and the Apostle in Acts 13.41 have a different import viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder and perish And that because they took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a compound word as others since have done but for a simple one descended from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injurius fuit superbe vel insolenter se gessit which is retained in the Arabic in which Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies to be corrupted and altered for the worse whence it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish Further in Hab. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred is lifted up by the LXX and the Apostle in Heb. 10.38 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports a drawing back or being remiss a sense well agreeing to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear from the Arabic He that desires to see these Observations more largely prosecuted may consult the accurate Author of the Notae Miscellaneae before cited and learn moreover from him how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19.5 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle after the LXX represents it Rom. 10.18 VI. Skill in this Language is requisite to the understanding of the Arabic Versions of the Old and New Testament which conduce to the clearing of the genuine sense of Scripture as Hottinger shews at large in his Analecta Dissert 2 and 6. What use Beza and De Dieu make thereof may be seen in their Annotations VII An Insight into the Arabic may contribute much to Historical purposes As 1. To explicate those Rites and Customs of the ancient Arabians which Scripture hath frequent respect to as may appear from many Instances mentioned in the sixth Chapter of this Treatise concerning the usefulness of History And particularly from Ezek. 21.21 To which place Mr. In Notis Specim Hist Arab. p. 327. Pocock hath given light by acquainting us with the Arabian manner of Divination used by them when they were to take a journey marry or perform some other business of great moment They had three arrows in a little vessel upon one of which was written to this effect My Lord hath bidden me upon another My Lord hath forbidden the third had no mark He that went to consult pulled out one of these if it happened to be the first then he went forward chearfully as if he had been admonished by God but if the second he desisted if the last which was without any writing he put it in again till he should be directed by the coming forth of one of the other And here it may be noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred by tersit Hierom explains by commiscuit which comes near the Arabic notion of the same word commovit agitavit which sense it seems to have here in the place mentioned from their agitation and confused mingling of their lots or arrows He shaked together the arrows not he made them bright 2. To understand those Arabic writings which illustrate the Ecclesiastical History both of Jews and Christians Plurimi Orientis Christiani sermone hoc ipsis vernaculo multa condiderunt quae ad varias Ecclesiae vices casusque dignoscendos sacram Historiam splendidam universis facem accendant Mr. Greaves in Orat. de Ling. Arab. p. 17. See Hotting Analect Dissert 6. p. 257. 292. and his Histor Orient l. 2. c. 2. and others which declare the rise and success of Mahometism its Principles and Constitutions acquaintance with which may have no small influence upon the right explication of Daniel's Prophecy and of the Revelation and give this further advantage as the same Author (a) Smegm Orient l. 1. c. 3. p. 54. takes notice of discerning what Doctrines and Rites crept into the Church after the obtaining of that Religion in the world as the worshipping of Angels the Invocation of Saints the superstitious Consecration of creatures the Mass with many others diligently observed from the Mahometans So much may suffice to evince the Utility of this Tongue which doth not more urge then its facility invites to the study of it For Erpenius (b) Cited in Proleg Bibl. Polygl See M. Greave's Orat. de Ling. Arab. p. 19. who well knew it as being the great restorer of it in these Western parts commends it as much easier then Greek or Latine yea or Hebrew being almost unacquainted with its difficulties anomalies and mutations of points So that there are scarce so many irregular words in all this Language as are in one only book of the Old Testament I shall conclude the whole matter with the words of that excellent Professor of the Arabic Tongue at Oxford Not. Mis p. 12. whose great skill therein renders his testimony of no small weight where he speaks thus concerning its usefulness Ego vero si quid censeam Theologo adeo utilem existimo ut si Textum Hebraicum aliquando penitius excutere necessarium ducat ea sine manifesto veritatis praejudicio ne dicam dispendio carere non possit CHAP. II. Of the Vsefulness of Rhetoric SECT I. Of Rhetoric in general RHetoric is useful for a Minister of the Gospel I. To discover the Tropes Figures and Elegancies which are in the Original which those that are unlearned cannot discern nor unfold II. To deliver his minde in good words in apt or congruous phrases and expressions yet without affectation or ostentation which Paul calls wisdom of words that make the cross of Christ of none effect 1 Cor. 1.17 but to Gods glory the Churches profit and edification There are three grounds thereof 1. Eloquence is a Gift of God bestowed upon many of his dear servants as we may observe 1. In the Prophets and others in the Old Testament Aaron was a good Orator I know saith God of him to Moses that speaking he can speak that is well and eloquently Ainsworth Exod. 4.14 and he shall be to thee for a Mouth or thy spokesman unto the people God gave Moses a spirit of Government and Aaron a faculty of Speech Job in his book far exceeds all the Poems of the Greeks and Latines Ornatu See Rivet's Isagoge ad Scripturam cap. 28. gravitate majestate So many excellencies of words and sentences can scarce be found elsewhere This is observed that the Poetical parts of Scripture are written in a lofty and elegant Stile Annot. in Job 10.3 Job stretched all the veins of his wit in an eloquent way to express the greatness of his grief Solomon sought out pleasant acceptable delightful words Eccles 12.10 that might both please and profit tickle the ear and take the heart Isaiah was endowed with the Tongue of the Learned Isa 50.4 not only for spiritual Instruction and seasonable consolation but for apt and elegant elocution also Some learned men who have read Isaiah and Cicero and compared them together gave Isaiah the