Books with us We need not stay to attend here to what a late Learned Writer before named hath with much Confidence but slender Reason suggested viz. that the Bible of the Old Testament is an Abbreviated Collection from Antient Records which were much more large He confesseth that the Canon of Scripture is taken out of Authentick Registeries but the Authors who collected it added and diminished as they pleased especially he asserts this concerning the Historical Books that they are Abridgments of larger Records and Summaries of other larger Acts kept in the Jewish Archives and these publick Scribes who writ them out took the liberty to alter Words as they saw occasion So that in short according to this Critick here are only some broken Pieces and Scraps taken out of the first Authentick Writings A bold and daring Assertion and founded on no other Bottom than F. Simon 's Brain Who would expect this from one that is a Man of great Sense and Reason one that is a great Master of Critical Learning and hath presented the World with very choice Remarks on the History of the Bible for truly I am not of his Opinion who saith he sees not any thing in this Author's Writings buâ— what is common It is to be lamented that a Person otherwise so Judicious and Observing hath given himself up here to his own Fancy and Conceit He invents a new Office of publick Registers that were Divinely inspired he makes Notaries and Prophets the same He gives no Proof and Demonstration of that Adding and Diminishing which the Scribes he talks of made he hatâ— not one tolerable Argument to evince any of thâ— Books of Scripture to be Fragments of greater ones Indeed I should mightily have wondred that so Ingenious so Sagacious so Learned a Man haâ— broach'd such groundless Notions if I did noâ— consider that this subtile Romanist designs hereâ—â— as most of that Church generally do to depreciaâ—â—â— the Bible and to represent it as a Book of Fragments and Shreds that so when our Esteem 〈◊〉 the Authority of Scripture is weakned yea taken away we may wholly rest upon Tradition anâ— found our Religion as well as the Scriptures 〈◊〉 that alone This is that which he drives at in 〈◊〉 Critical History both of the Old and New Testamenâ— But all sober and considerate Persons will bewarâ— of him when they discover this Design Theâ— will easily see through his plausible Stories foâ—â— Surmises bold Conjectures and seeming Argâ—mentations and they will have the greater Reverence for the Bible because he and others havâ— attacked it with so much Contempt and Rudenesâ— and purposely bring its Authority into question that they may set up something else above 〈◊〉 Notwithstanding then the Cavils and Objection of designing Men we have reason to believe anâ— avouch the Authority of the Old Testament and to be thorowly perswaded that the Books are entirely transmitted to us without any Corruption and are the same that ever they were without and Diminution or Addition We have them as they were written by the first Authors we have them entire and perfect and not as some fondly suggest contracted abbreviated curtail'd Unto the Iews the antient People of God were committed his Oracles as the Apostle speaks and they shewed themselves conscientious and diligent Conservators of them The Jewish Nation saith St. Augustin have been as 't were the Chest-keepers for the Christians they have faithfully preserv'd that Sacred Depositum for them they have safely kept that Ark wherein the Law and the Prophets were Lock'd up God would have the Jews to be Librarii Christianorum saith Drusius Keepers of those Sacred Volumes for us Christians and it is certain they kept them with great Care the like whereof is not to be found to have been taken in preserving any other sort of Writings under Heaven And seeing they have so carefully handed the Old Testament down to us we are concern'd to receive it with a proportionable Thankfulness and to reckon this their Delivering of those Writings down to us as no mean Argument of their Truth and Certainty Secondly The Authority of the New Testament is confirmed by External Testimony or Tradition no less than that of the Old Testament We have the Authentick Suffrage of the Primitive Church the Unanimous Consent of the Christians of the first Ages that this Book is of Divine Inspiration and that it is Pure and Uncorrupted Some of the Fathers and first Writers give us a Catalogue of the Books of the New Testament and they are the very same with those which we have at this day Athanasius particularly enumerating those Books sets down all those which we now embrace as Canonical and no others And many of the Fathers of the first Ages after Christ as Irenaeus Iustin Martyr Clemens Alexandrinus Origen Tertullian c. quote the Places in the New Testament as they are now If it be objected that in the Fathers sometimes the Text of Scripture is not exactly what we find it and read it at this day This must be remembred that they sometimes quoted the Meaning not the very Words At other times their Memories fail'd them as to the Words and thence they chang'd them into others and instead of those in the Text used some that were like them So when they were in haste and not at leisure to consult the Text they made use of such Words and Expressions as they thought came nearest to it Heinsius shews this in a vast many places Sometimes they contract the Word of the Text and give only the brief Sense of it at other times they enlarge it and present us with a Comment upon it yea sometimes as they see occasion and as their Matter leads them to it they invert the Words and misplace the Parts of the Text. But no Man ought hence to infer that the Scriptures of the New Testament then and now are not the same And as for the Number of the Sacred Writers and their Books it hatâ— been always the same i. e. the same Catalogue and Canon have been generally acknowledged and received by the Christian Church It is true some Particular Books have been questioned but by a few only and for a time but the Church was at last fully satisfied about them the Generality oâ— Christians agreed to own all those Books which are now owned by us All the Eastern Churches held the Epistle to the Hebrews to be Canonical though the Latins it is granted were not so unanimous This Epistle and that of St. Iames the second Epistle of St. Peter the second and third of St. Iohn and the Epistle of St. Iude and the Apocalypse were questioned in the first Century saith Eusebius but he acquaints us withal that they were afterwards by general Consent received into the Canon of Holy Scripture for the Doubts were resolved upon mature Deliberation So that the questioning of those Books is now a Conâ—â—rmation of the Truth and Authority of
their Religious Rites from the Gentiles That from what hath been premised we may take notice of and admire the singular Providence of Heaven That we are ascertain'd of the Antiquity Reasonableness and Certainty of our Religion That we are reconcil'd to the writings of Prophane Authors That we are assured of the Truth and Authority of the Scriptures of the Old Testament I Will now add unto Reason and Evidence the Suffrage of the Learned and Wise whether Ancients or Moderns It was averr'd long since by Demetrius Phalereus that Great Historian and Philosopher in an Epistle of his to King Ptolomey that the Gentile Philosophers took many things from the Holy Scriptures as you will find him cited by Eusebius in his Evangelical Preparation This is an early Testimony to the truth of what I have asserted By this it appears that the Notion which I have offered is above two thousand years Old Iosephus the Learned Iew who lived about half a thousand years after attests the same and professedly proves that both Philosophers and Poets borrowed from the Sacred Fountains of Scripture This is abundantly testified by the Christian Fathers as Tatianus who hath a set Oration on this Subject that what Learning the Greeks gloried in was received all of it from the Barbarians as they call'd the Iews Tâ—eophilus Bishop of Antioch who lived likewise in the Second Century asserts this in defence of Christianity proving that whatever the Pagan Poets writ of Hell and the pains of it and several other Subjects in Divinity was stolen from the Writings of the inspired Prophets and that the Christian doctrine which is in a great part taken from them is the Ancientest Religion Iustin the Christian Philosopher and martyr speaks to the like purpose and proves that all the true Notions in Theology among the Pagans sprang from Moses and the Holy Writings and he instanceth in and enlargeth on many Particulars shewing that Orpheus Homer and Plato had several of their Words Phrases Opinions Traditions Descriptions from the Prophetick Writings He maintains that the Fables of Bacchus Hercules Aesculapius c. were made out of the depraved sense and meaning of the Holy Writ At another time he pursueth the same Argument and attempts to demonstrate that all the Great and Brave things in the Philosophers and Poets Writings are from the Holy Book Clement of Alexandria is very copious on this Theme The Scope of the first Book of his Stromata is to shew that the Philosophy of the Hebrews was many Generations older than that of the Gentiles and in prosecution of this he endeavours to evince that the Opinions of the Greek Philosophers and others were taken from Moses and other Hebrews And in the Second Book of his Stromata he farther insisteth on this Subject and proves that the Greeks were Notorious Plagiaries and stole their Philosophy from the Barbarians And so he goes on in the following Books to prove that all the good Notions among the Greeks came from the Hebrews that whatever Excellent Truths the former taught thâ—y had from the latter they Sacrilegiously took them from the Holy Patriarchs and Iews This is the sense of the forty seventh Chapter of Tertullian's Apologetick he there maintains that both Poets and Philosophers were beholding to the Prophets and derived all their best things from them Yea those very Arguments which the Pagans bring against the Christian Truth are fetch'd from it as I observ'd from him before I have mention'd Origen already but if you consult his Fourth Book against Celsus you will find this more largely asserted viz. That the Pagan Rites and Stories were taken from the Scriptures Eusebius likewise hath been quoted before but if the Reader think good to peruse the Author he will see this Argument insisted on in four or five Books together where he proves that the Greeks had some understanding of Moses's Theology and follow'd the Iewish Writers in several things which he makes good by alledging several passages out of Theophrastus Hecataeus Porphyrius Numenius Megasthenes c. And afterwards he goes on and more designedly clears this Proposition that what is good in the Writings of the Gentile Philosophers is all stoln from the Hebrews and that the Wisdom of the Greeks especially came from the Iews I might add the Testimony of St. Augustin who shews that the Platonists borrowed from the Scripture And of Theodoret who agrees with him in this and farther proves that other Philosophers had their Theologick Notions from Moses and the Prophets Thus we see this is an Old and Received Truth Nor doth it want the Sâ—ffrage of the most Learned Modern Writers some of whom without any order of time I will briefly mention Stuckius is very plain and peremptory and speaks the Sum of what we have delivered in the preceeding Discourse The whole Religion of the Old Pagans saith he proceeded from a depraved perverse and preposterous kind of imitating that Ancient and truly Divine Religion which the Patriarchs and their posterity the Iews had such a reverence for as being prescribed them by God himself Villalpandus on the Pentateuch professedly declares that the Sacrifices and other Usages among the Gentiles came from the Iews Who can deny saith another that the Laws which were given to those Holy Men the Hebrews came first to the Egyptians and then out of Egypt went to Greece The Elder Vossius hath in almost innumerable places assorted this that the Gentiles made a great number of their Fables out of the Histories which are in the Sacred Writings Bochart hath with great Wit and Learning traced and discovered the footsteps of Scripture-History among the Heathens in their Mythology It is the Opinion of Marcus Marinus that the Theological Sentiments concerning Divine Things were the same among all the Ancient Hebrews and Patriarchs but afterwards they were depraved by the Greeks and Converted into Fables Lewis Capell hath these express words In the Old Fables of the Greeks you may perceive some shadow and Image some dark and flying footsteps as 't were of several of the Histories in the Bible Which might be demonstrated by a manifold induction of particulars It is the declar'd judgment of another that the Gentiles were wont to transferr the more remarkable Histories of the Old Testament and the Divine Miracles related therein to their false Gods And he instances in several And because I have asserted in the foregoing Discourse that the Sacred Mysteries and Rites of God's own appointment have been prophaned and abused even to Magical purposes I will adjoyn here the Testimony of Petrus Crinitus who expresly tells us that the Egyptians and others made and invented Magical Ceremonies out of the Scacred Rites and Observances of the Iews and that they were wholly indebted to these for them Kircher and Isaac Vossius have done their part in this Subject but Huetius in his Evanâ—â—lical
or spiritual Sense of Scripture is according to some threefold 1. Tropological when one thing delivered in Scripture signifies some other thing pertaining to the Conversation of Men. Thus those Texts of the Mosaick Law wherein is forbidden the eating of certain Animals have partly respect unto the Manners of Persons Both Jewish and Christian Expositors have thought that it was designed in those Prohibitions that some moral Instruction should be taught that People from the Consideration of the natural Inclinations and Qualities of those Creatures 2. There is an Allegorical Sense when things spoken of in the Old Testament are Figures of something in the New or when particularly they have a respect to Christ or the Church Militant as the Rock and the Manna mentioned in Moses's History of the Israelites 3. An Anagogical Sense is said to be in some Places of Scripture and this is when the things related are applicable to the Church Triumphant or the Life everlasting Thus the entring into Canaan and the Holy of Holies in the Temple in the highest Sense of them are meant of Heaven and the State of Eternal Happiness But because there is a great quarrelling about the applying of this triple Distinction to the several Passages in Scripture which are said to bear a mystical meaning and because some learned Divines of the Protestant Perswasion disallow of this Distribution of the mystical Sense of Scripture I will avoid all wrangling by assigning only those two general Senses of Scripture viz. the literal and mystical and by leaving it to every one's Liberty either to omit the particular Subdivisions of the latter or to apply them as they see occasion Or rather if I may be permitted to vary from this received Division of the Sense of Scripture I would divide it thus into a primary and a secondary Sense the former is literal the latter is â—ystical and yet not so but that sometimes as you shall see afterwards the secondary Sense is literal too for there are two literal or historical Meanings in some Places but the latter of them may be called mystical also because it is not so plainly understood as the other The literal Sense of Scripture is the main and indeed the only Sense of the greatest part of it for some particular Places only have a mystical Signification This is the most genuine proper and original meaning and therefore I call it the first or primary one But the mystical Sense is derivative improper indirect and not that which was first and chiefly design'd and therefore I call it the secondary Sense The former of these is that plain meaning of Scripture which the bare Letter and Words themselves denote to us The latter is when some other thing is signified in the Words besides what the Letter of them seems to import The one is obvious and lies uppermost in the Text and is the soonest perceived but the other is more remote and lies deep and is not so easily discovered but is of great Use and Moment yea generally of greater than the other more familiar and obvious meaning wherefore it is our Concern to acquaint our selves with it The Bible like that Book in Ezekiel ch 2. 10. is written within and without it hath an inward secret and mystical Signification as well as one that is external open and literal and we can never arrive to a true Understanding of this Holy Book unless we have some Insight into both I will instance first in the Writings of the Old Testament and shew that there is a secondary or mystical Sense lodged in several Passages of them Indeed the holy Language it self in which these were wrote is big with Mysteries I have observed that there are more Words in this Tongue that signify to hide or conceal than in any other Language whatsoever There are a hundred synonymous Words at least for this one thing Whether this Criticism have any Weight in it or no I shall not be much concern'd but this is unquestionable that many great Mysteries are wrapp'd up in this abstruse Tongue in the holy Volume The Jews who were conversant in these Writings acknowledg'd there was not only a literal but a mystical Interpretation of them which latter they called Midrash because there was no attaining to it but by a diligent Inquisition The Hebrew Doctors say in a proverbial manner there is not a single Letter in the whole Law on which there do not depend great Mountains Their meaning is that there are vast Mysteries and profound Sense in every Word almost in the Sacred Writings Which is the meaning of another Adage of theirs viz. that the Law hath seventy Faces It hath many various Aspects different Significations and Senses for there are mystical as well as literal Interpretations of the holy Text. Thus the Entrance of the Bible the Beginning of the Book of Genesis though it be historical and sets down Matter of Fact as the wonderful Creation of the Heavens and Earth and of Man and the rest of the Inhabitants of this lower World yet it was thought by the wisest Jews that there was a farther Reach in it and that both Moral and Divine Mysteries were couch'd in the several Particulars of that Narrative which Moses gives there of the Origine of the World for which Reason this first Entrance into the Pentateuch was forhad to be read by the Jews till they were thirty Years of Age. It is agreed among the best Expositors that in those Words in Gen. 3. 14 15. The Lord said unto the Serpent I will put Enmity between thee and the Woman and between thy Seed and her Seed Besides the primary or literal Sense viz. that there shall be an irreconcilable Enmity between Mankind and the Serpentine Brood and that Man having an Antipathy against that Creature shall labour to destroy it by â—ruising his Head because there his Venom lies whereby he doth harm and the Head is to be first attack'd if we would destroy this mischievous Creature as Iosephus gives the Sense of this Place Besides this I say there is another for Satan is meant by the Serpent as well as the Creature of that Name for Satan appeared in the Shape of a Serpent or rather actuated a living Serpent and Christ is meant by the Seed of the Woman for he is emphatically and exclusively call'd so because he was not the Seed of Man but was after an extraordinary manner born of a Virgin So that this Text is justly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Dawning of the Gospel or the most early Promise concerning the blessed Messias the Christ the Lamb of God that was to take away the Sins of the World So likewise we are certain from the Authority of the Apostle in Heb. 7. 1 c. that what is said in Gen. 14. 18. of Melohisedek King of Salem Priest of the most High God is not only literally spoken but ought to be understood in a higher and
Christ into Heaven as it is expounded by that infallible Interpreter Ephes. 4. 8. Wherefore he saith When he ascended up on high he led Captivity captive and gave Gifts unto Men which refers to the abovesaid Psalm but is applied to Christ's Ascension by the Apostle here The 45th Psalm is originally a Song of Loves an Epithalamium on the Nuptials of King Solomon and the King of Egypt's Daughter but in a remote and mystical Sense it is meant of the Majesty and Glory of Christ's Kingdom and the admirable Benefits which accrue to the Church in the Times of the Gospel And many other Psalms might be produced wherein the double Sense before-mentioned is clearly to be discerned To proceed Though the whole Book of Canticles be in its literal Capacity no other than Solomon's Wedding-song yet it is to be look'd upon in the more sublime Acception of it as a Dialogue between Christ and his Church setting forth all those divine Amours which are mutually experienc'd by them And that this Part of Holy Scripture called the Song of Solomon is of a higher Strain than the bare Letter imports and that it contains great Mysteries and Abstrusities in it may be gathered from that extraordinary Reverence which the Jews paid to this Book For Origen tells us that this as well as the Beginning of Genesis was not permitted to be read by them till they had attain'd to some Maturity of Years I come next to the Evangelical Prophet Isaiah who hath many things concerning Christ and his spiritual Kingdom or Church but it is to be acknowledged that some of them in the first and literal Sense may and ought to be interpreted otherwise Yea the learned Grotius and Hammond are of the Opinion that that famous Prophecy in Isa. 7. 14. Behold a Virgin shall conceive and bear a Son and shall call â—is Name Immanuel hath a double Sense The Words literally and primarily respect a strange and wonderful Birth in those very Days Secondarily and mystically they are spoken of the Messias who was to be born miraculously of a Virgin Whether this Opinion be true or no we are certain that there is a mystical Meaning to be added to the literal or rather as I said before it might be more expressive to say a secondary Meaning is added to the primary one in sundry Passages which we meet with not only in this Prophet but in Ieremiaâ— and Ezekiel Concerning the former of these the Jewish Historian hath these Words Ieremiah saith he in his Book foretold the Captivity which the Israelites were to undergo in Babylon which was just then approaching and also the Slaughter and Destruction which we of this Age have seen There was a twofold Sense according to this learned Writer in some of this Prophet's Predictions Yea there was a double literal or historical Sense which was the thing that I asserted before Whence you see I had reason to make the Distinction of a first and a second Meaning of Scripture rather than of a literal and a mystical though I bring the mystical Meaning when there is such an one under the second As to the latter of these Prophets when we find him relating strange things acted in Visions and Dreams which are things only imaginary and represented to the Fancy we must not think them true in a strict literal Sense for they are only or most commonly done in Appearance and many times will not admit of a real Performance as they are related and described But we are to look upon them as Enigmatical Representations and to fix only a mystical Sense upon them that is to understand them as signiâ—icative of some greater and higher thing than they represent in themselves Which may be one Reason why among the Jews those that had not arrived to some considerable Age were not allowed to read the Beginning and End of the Prophecy of Ezekiel in which Parts chiefly those more mystical Visions are inserted I might pass to the other Prophets and mention some Places in which we must needs acknowledg a secondary Meaning as in that of Daniel chap. 9. 27. For the overspreading of Abominations or with the Wing or Army of Abominations he shall make it desolate which was meant without doubt of Antiochus's desolating Armies which were so abominable to the Jews and who as we read set up the Abomination of Desolation upon the Altar But yet our Saviour himself the best Expositor of the Place le ts us know that this was meant also in a prophetical and secondary way of the Roman Armies that sat down before Ierusalem and after a long Siege made their way into the City and Temple and so might be said to stand in the holy Place When ye shall see the Abomination of Desolation saith he spoken of by Daniel the Prophet stand in the holy Place then c. It is manifest therefore that Daniel spoke of both these destroying Armies His Words are to be taken in a twofold Sense a primary and secondary one In the former they speak of what happen'd to the Jews when Antiochus's Army invaded them In the latter they speak of what befel them when Titus Vespasian came against them and destroyed their City and Nation This is the double Sense and therefore you may observe what our Saviour inserts Whoso readeth let him understand As much as to say when you read that Passage in the Prophet Daniel you are to understand something more than ordinary in it you must take notice of a hidden Sense in those Words they speak not only of what was to come to pass in Antiochus's but in Vespasian's Reign which was about 250 Years after The abominable desolating Armies of both are here meant You see then here is a double literal Sense and that was the Reason why I chose rather the Division of the Scripture-Sense into primary and secondary and of this latter into historical and mystical than that received one of literal and mystical because both the Sense sometimes may be literal This ought to be carefully observed by all those who are desirous to attain to a right Understanding of the Holy Scriptures And it is the want of attending to this that hath often hindred Mens due Apprehensions of several Texts We see here in the Instance before us that the Letter of this Text in Daniel may be applied both to the Syrian and the Roman Armies I might produce those Words in the Prophecy of Hosea Out of Egypt have I called my Son ch 11. 1. Which are to be understood not only of the Patriarchs of old God's Children or Sons being brought by God out of Egypt but of Christ the Son of God call'd out thence after the Death of Herod Matth. 2. 15. This Place of Hosea must be understood of both Hither may be referred some other Places of the Old Testament made use of in the New where it is said This was done that it might be fulfilled which was
Master clothed his Divine Doctrine in he chose this way of delivering things to them on purpose to work the more powerfully on their Affections A fit Parable moves the Mind with a wonderful Force and Efficacy it representing Matters to us in their livelieâ—t Colours and moâ—t natural Shapes and applying them to the particular Circumstances we are in so that it seemeth to say in the final Close of it as that Parabolical Prophet to David Tâ—ou art the Man It comes up close to us and with great Plainness and Freedom tells us our Case and affects us proportionably To have Dominion or Authority and to speak in a Parabolical way are expressed by the same word in the Hebrew This is most certain that our Saviour reduced this Criticism into Practice and by this moving way of Preaching let the World see that he taught as one that had Authority Thus I have briefly shewed you the Nature of Parables and given some Account of our Saviour's so frequently using them I shall only add that useful Rule of St. Chrysostom which is to be observed by us if we would rightly underâ—tand the Nature of the Stile of Scripture in this mystical way of expressing it self We must not saith he over-curiously fift every Word and Passage that we meet with in Parables but our main Business must be to understand the Scope and Design at which they aim and for which this sort of Discourse was composed and having gathered this out we ought to enquire no further it is in vain to busy our selves any longer And that of Maldonate is a very good Rule For the right interpreting of Parables we mâ—st know this that it is in vain to observe any Accuracy in comparing Persons with Persons and to be curious in suting particular things to things but we are to look at the grand Matter and as it lies before us in gross So he For this is to be remembred that there are several Circumstances inserted into Parables meerly to adorn and set off the Matter and to make the Representation and Similitude more graceful Therefore we must not insist on every Particular and think that an Argument may be drawn from all the Circumstances which we meet with in such Diâ—courses No the main thing which is the Design is to be attended to in a Parable If we observe this Rule we shall gain a sufficient Knowledg of our Saviour's Meaning in his Parables but otherwise we shall busy our Heads to little Purpose and mistake the true Design and Intention of our Lord in this kind of Instructions There are other Paâ—sages in the New Testament wherein a secondary or mystical Sense is to be observed as the 24th Chapter of St. Matthew one part of which according to most Expositors speaks of the Forerunners of Ierusalem's Destruction and the other Part of the Signs of Christ's Coming to Judgment But if you look narrowly into the whole Chapter you will observe that these Forerunners and Signs of both Sorts are intermixed and so promiscuously placed that it is difficult to tell precisely which precede the Destruction of Ierusalem and which the Day of Judgment Which gave me this Hint first of all that this whole Chapter or the greatest part of it is to be understood as those other Places of Scripture before-mentioned in a double Sense viz. a primary and a secondary In the former you must understand our Saviour speaking of those Prodigies and Calamities which should befal the Jews before the final Overthrow of their City and Temple In the latter you must conceive him foretelling the dreadful Signs and Concomitants of the last Day wherein not only Jews but all the World are concerned Here is a twofold Meaning of Chriâ—t's Words here is a double literaâ— or historical Sense and the latter of them being not so obvious and evident as the other and that is the Reason why it hath not been found out may be called the mystical Sense for it is so indeed in comparison of the other Whereas then Expositors are divided in interpreting this Chapter some referring some Passages in it to the Devastation of Ierusalem and others interpreting other Parts wholly of the Day of Judgment we may compromise the Matter and reconcile the different Interpreters by asserting that both the Destruction of Ierusalem and the Calamities of the Last Day are understood by both Parts of the Chapter excepting only one or two particular Expressions which may seem to refer altogether to one of these In short the Forerunners and Harbingers of the Ruine of the Jews and of the last Coming of our Saviour are the same So that while he speaks of one he also foretels the other This shews that there is a double meaning a simple and a compound one in the very same Words of this Chapter When the Apostle in Eph. 5. had spoken of the married State and of the Duties of Husband and Wife and particularly of the Love of the one and the Submission of the other he tells us in the Close that this Part of his Epistle hath a higher Meaning than every ordinary Reader of it would find out for besides the literal Import of the Words there â—s a more sublime and spiritual one This is a great Mystery saith he and I speak concerning Christ and the Church v. 32. Those Words in Gen. 2. 24. mentioned immediately before have a mystical as well as a literal Meaning they are to be understood of the sacred Union of Chriâ—â— and his Church as well as of the conjugal Union of Man and Wife For Marriage is an Emblem of the sacred and inviolable Tie between Christ and Belâ—evers and accordingly whilst the Apostle discours'd in that Part of the Chapter concerning the Love and Submission of Husband and Wife he lets us know that it is to be understood in a secondary Sense of Christ's Love to his Church and of the Church's Subjection unto Christ. And divers other Passages in St. Paul's Epistles have besides their literal a spiritual inward and mysterious Acception Even as to this the Apostle's Words are true viz. that he speaks the Wisdom of God in a Mystery I Cor. 2. 7. Thus I have abundantly proved the double Sense which is to be found in many Places of the Sacred Writings and it were easy to evinâ—e it from many more Instances if it were requisite I will only here in the Close produce the Words of a very profound and judicious Man a worthy Light of our Church that I may not be thought to be â—ingular in what I have asserted under this Head Many Passages saith he as well in the Prophets as other Sacred Oracles admit of Amphibologies and ambiguous Senses and the same Prophecies are oftentimes fulâ—illed according to both Senses And he instances in several Again a little after he hath these admirable Words Seeing our sacred Oracles were given many hundreds of Years before the Events foretold by them and since exhibited
which derides the 3d Chapter of Genesis and who committed it to the Press for the sake of some of the witty Folks of the Town and to please the Atheistical Rabble This signal Act of avenging Providence is well known to the World and I wish the ingenious Theorist would seriously reflect upon it and learn thence to make Sport with the Bible no more And I request him not to be offended at my plain Dealing with him for I assure him that I have said nothing out of any disrespect or ill Will to his Person but wholly from a deep Sense of the great Mischief which is like to ensue upon this late Attempt of his I abhor the treating of any learned Man's Writings with Contempt yea on the contrary I have always paid a due Respect and Deference to them though they are not adjusted to the Notions which I have of things But when I see the Holy Scriptures struck at and Religion it self shock'd and extremely hazarded I cannot forbear from uttering my Sentiments and â—hewing my just Indignation on such an Occasion Christian Charity which beareth all things endureth all things cannot by any Means brook this And I must freely tell this learned Writer that let his Character otherwise be never so fair and 't is not my Design to â—isown it or blemiâ—â— it in the least it is certain that the better this is the worse is his Enterprize for he seems to come sober and demure to undermine the Bible and destroy Christianity as many a Cracovian Reasoner hath done before him But truly there is little Sobriety in jesting and buffooning in jeering and drolling away our Religion and that under the Pretence of Philosophick Antiquity Nay let me tell him and I hope by this time his own Thoughts do so too that to trifle and droll after the Rate that he doth on the inspired History concerning Adam and Eve is a near Approach to Blasphemy I heartily wish he may be apprehensive of his Delinquency in this kind and that for the future he may guide himself by that wholsome Rule viz. that we are not to quit the literal Interpretation in any Place of Scripture unless there be a necessity of doing so And 't is certain there is none in the present Case nay there is an absolute Necessity of acknowledging the literal and historical Meaning unless we will subvert the very Foundations of our Religion He that makes this first Book of the Bible to be wholly mystical doth not observe the Distance between Genesis and some Part of the Revelation We must be careful that we follow not the Masters of abstruse Divinity so far that we exclude the literal Sense of Scripture for this will prove fatal to the Scriptures themselves and to all Religion especially Christianity If we dote upon Allegories and defy the Letter and History of the Bible we quite null these Sacred Writings because we thereby render them ambiguous and precarious we authorize any wild Interpretations that can be made of them If we may leave the literal Sense of Scripture when we please and fly to metaphorical and mystical ones then the Certainty of the Word of God will soon vanish for then we cannot tell what is true or what is false or if we know it we can never confute any Error or maintain any Truth from the Holy Writ For by this Means theâ—â—will be innumerable Explications of Scripture and who can possibly determine which of them is to be made choice of If you offer any Text to prove â—uch or such a Doctrine it will easily be evaded if the Letter may not be our Guide for it is but saying The Place is not meant as the Words sound but must be taken figuratively and mystically Thus Scripture it self is destroyed by cashiering the literal Acception of the Words Yea we destroy the whole Gospel and pluck up the Foundations of Christianity we deny Christ and all his blessed Undertakings for our Redemption and Salvation for these being Matter of Fact are founded upon the literal Account we have of them upon the historical Relation of them which we have in the Writings of the Evangelists and Apostles Thus dangerous and fatal it is to let go the literal Sense of Scripture and to catch at a mystical one only By this wild Practice Men attempt to thrust Religion out of the World or which is the same thing to present us with a metaphorical and allegorical Religion instâ—ad of a true and real one Therefore there is good Reason why we should not quit the literal Construction of Scripture Secondly The other Extream which is to be avoided by us is the resting altogether in the outside the looking no farther than the literal Meaning of Scripture There is such a thing as mystical or symbolical Divinity however some have mistaken and abused it and this if it be rightly used is exceeding profitable yea necessary for it is no other than the Reâ—ult of the mystical Sense of Scripture which I have been speaking of He is truly a Divine he may deservedly be said to have Skill in Christian Theology who contents not himself with the primary or literal Import of the Sacred Writings but dives into the secondary but more abstruse Meaning of them who penetrates into the hidden Mind of the Word of God If there be a 〈◊〉 Sense in Scripture as I have proved in several Instances it must be reckoned a great Oversight to say no worse in the Expositors of this Holy Book not to take notice of this Interpretation but to acquiesce wholly in the literal Meaning This is observable in the Expositions which some of the Rabbins give of the Bible for as the Jewish Caâ—alists are too allegorical as we took notice before so another Set of their Doctors is too much devoted to a literal Interpretation This they stick to when there is no Reason for it yea when the Words are plainly figurative and must needs be taken so Yet even then they interpret them according to the Letter and thence are produced some of those foolish Propositions and childish Assertions those groundless Fables and Legends yea those gross Lies and Forgeries which are found in the Books of the Rabbins Erasmus was faulty in this kind his Readers may observe that he neglected the mystical Sense of Scripture and resolutely adhered to the bare Letter In which he is followed by Calvin who generally leaves out the secondary and more sublime Sense of many Texts of Scripture and satisfies himself with the literal one only This he doth in his Comment on Gen. 3. 15. I will put Enmity between c. which he interprets simply of the Antipathy between Men and Serpents which is the poor and lank Interpretation which Iosephus the Jew gives of it as you have heard whereas those Words in the highest Meaning of them as the antientest and learnedest Fathersâ— have suggested are the first and grand Promise of the Messias made to our first Parents and
in Self-Love in an Eager Desire of lengthning out their Days and in an Extravagant Doting on the things of this Life They must soon die and leave the World which they detest so much as to hear of and yet they do as 't were hug it the more They are shortly to bid adieu to it and therefore they more â—arnestly desire and pursue it as we are most busy in saluting and imbracing those Friends that we must part with presently Though there is a Period to all their other Labours yet they are not wearied with getting Gain In nothing else but this do they seem to possess their Youthful Vigour again In brief all their former Passions are swallowed up in Avarice and Concernedness for the Profits and Advantages of this present World The longer they are here the more enamour'd they are with it for as One hath observed The more a Man drinks of the World the more it Intoxicates Thus the Sun and Moon and Stars are darkned Thus the Minds of Aged â—ersons are vitiated and corrupted These are the particular Defects and Failings which they are generally liable to and therefore are made part of their Character here I mean when a Divine Principle and a Lively Sense of Vertue and Holiness do not actuate them when Religion hath not had its due Operation on their Hearts and their Lives are not reformed by the Influence of the Holy Spirit For otherwise it is certain that Years administer to Vertue and are an excellent Help to Religion The bravest and noblest Actions that have been atchieved have been from the Counsels and Directions of Men of Long Experience in the World for now their Minds and Judgments are arrived to the utmost Maturity like Old Wine they are the more Generous and Refined This Stage of Life of all others is most calculated for the serious Practice of Goodness and Piety and the very Height and Perfection of all Vertues when it is season'd with Divine Grace and assisted by the supernatural Aids of the Holy Ghost But the Wise Man here speaks of it under another Capacity and as this part of a Man's Life is generally and most commonly incident both to natural and moral Defects of thâ— Soul This is the darkning of this glorious Sun these are the unhappy Clouds that obscure its Light Yea as it follows the Clouds return after the Rain for this belongs to what was said before and so refers to the Soul which so frequently in the Close of Mens Days is overwhelm'd with Ignorance Dotage Forgetfulness Conceitedness Wilfulness Self-Love and other Distempers which cast a Scum over this Sun and hinder it from shining forth And accordingly as the Unhealthful and Sickly Years of their Lives come faster upon them these Clouds increase and grow thicker and darker and so the Sun is overspread at last One Mental Evil succeeds another in this Conclâ—ding Stage of Mens Pilgrimage There is a Circle of these Maladies as Clouds produce Rain and Rain falling on the Earth begets new Vapours and from these proceed Clouds again So it is here there is a continued Succession of Evils thus the Clouds return after the Rain Hitherto you have the Character of Old Age as it hath respect to the Soul of Man for so I understand it though Expositors are pleased to go another way But I would ask this Is it not most unlikely that Solomon undertaking here the Description of Old Age would give so lame and imperfect an Account of it as to relate some Inconveniences and Defects which have reference to the Body and wholly to pass by in silence those that appertain to the Other and more Considerable Part of Man Again I would ask whether there could be any Words in the World that are fitter and apter to express the Defects of the Mind the Nobler and Brighter Moiety of Man than these which the Wise Man here useth Wherefore I doubt not but this first Part of his Character is to be understood as I have represented it to you And indeed since my finishing this Part of my Discourse I have found that some others as Glassius and an Ingenious Person of our own Nation interpret Solomon's Words after this manner From the Soul he passes to the Body and Outward Man and that it may appear the better that this is a distinct Partition from what went before he inserts these Words in the Day when ver 3. and doth not repeat them any more afterwards which shews he begins a New Head and that these Words are only to mark out here to us this Division which I am speaking of which Commentators not attending to have mistaken the Sense of the second Verse which I have been explaining and havâ— applied it to the Evils of the Body Whereas Those are now in the next Place enter'd upon and I will endeavour to give you a particular Account of them First he tells us that the Keepers of the House tremble ver 3. where the Body is compared to a House and what more fitly can be said to be the Keepers of it than as Castalio and Grotius expound it the active Hands and Arms which were made on purpose to guard and defend the Body and therefore on all Occasions officiously bestir themselves and are lifted up or stretch'd forth to preserve it from harm to keep and secure it from Danger But even these Nimble Guards these Stout and Brawny Keepers shake at the Arrival of Old Age and with a Paralytick Trembling confess their Inability to discharge their Office to keep and defend the House the Tabernacle of the Body from Assaults and Injuries Yea these once-Trusty Guardians who were wont to make use of Staves and other Weapons for their Defence now use the former only for a Support With this they knock at the Earth at every Step as if they call'd on their Graves Or as the Spanish Proverb hath it The Old Man's Staff is the Rapper at Death's Door And the strong Man i. e. according to Vatablus and Grotius the Legs and Thighs which are placed in another Extremity of the House to be its Security and which are particularly taken notice of for their Strength Psal. 147. 10. and which Strong Men so much glory in these bow themselves i. e. become weak and feeble with Age yea they really bend and give way they are so far from being able to support the Body they belong to that they can hardly sustain themselves These bow these stoop towards the Place where they are shortly to take their Râ—st Next it is said that the Grinâ—â—rs cease because they are few i. e. the Teeth with which we grind and chew our Meat fail us at last and are not able to do their Office because not only the Strength but the Number of them is diminish'd yea sometimes the Toothless Jaws as well as other Defects shew that Aged Persons are a second time Children It follows those that look out of the Windows are
at those Games as honourable as the Roman Consulship was of old These the Apostle well deciphereth when he tells us that they that strive for the Mastery do it to obtain a Corruptible a fading withering Crown 1 Cor. 9. 25. To which another Apostle opposeth a Crown of Glory that fadeth not away 1 Pet. 5. 4. i. e. such a Crown as is not made of these perishing Materials This is the Crown of Life mentioned by St. Iames ch 1. 12. in contradistinction to the wither'd dead Crown of the Olympick Strivers This is that Crown of Righteousness which the Righteous Judg the Great Arbitrator of the Christian Combates bestows at the great Day of Recompence 2 Tim. 4. 8. This is that Prize which St. Paul pressed towards the Mark for Phil. 3. 14. alluding to the Crown the Garland which hung over the Mark or Goal and was given to the Victor by the Judges and which he there calls the Prize of the High Calling of God in Christ Iesus i. e. the Heavenly Reward to which he was call'd from above by God through Christ his Saviour It is a plain Allusion to the Iudges of those Grecian Sports who were placed on a high Seat to behold the Performance and then 〈◊〉 the Criâ—r or Herald called the Combatants to appear before them and receive their Sentence And as soon as the Prize was adjudged to them they used to snatch at it and take it from the Place where it was hung up with their own Hands as Aelian Pollux and Cassiodorus testify The last of these particularly saith they did rapere praemid which gives Light to â— Tim 6. 12. Fight the good Fight of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lay hold on eternal Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate the Victors at the Olympick Games who presently lay their Hands on the Crown and take it and wear it The gaining of this Prize is call'd in 1 Cor. 9. 24. Obtaining and in Phil. 3. 12. Attaining or receiving as 't is in the Greek and Apprehending which is of the same Import it being a laying hold on or receiving the Reward which all are Gymnastick and Agonick Terms And lastly I might observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is another Word used here on this Occasion 1 Cor. 9. 27. is â—o too I keep under my Body saith he I am always prepared for the Christian Combate I run I fight I strive that I may not be a Cast-away a Reprobate one that loseth the Prize for he that ran or wrestled or performed any other Exercise at the Olympick Games and upon trial was rejected he that fell short of the Victory was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that strives as he ought and obtains the Victory Accordingly St. Iames speaking of the Blessed Man â—hat indureth Temptations saith when he is tried when he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of he shall receive the Crown of Life he shall have the Reward of a true Christian Combatant bestowed upon him as the Olympick Strivers were rewarded with a Crown Thus you see how this Sacred Author makes use of the Olympick Sports to set forth the Life of a Christian and the Eternal Rewards of it A Good Man is stiled by the Royal Philosopher an Athletick that is exercised in the greatest Conflicts Maximus Tyrius resembles the Life of Man to these And Epictetus compares the Study of Philosophy to the Hardships of the Olympick Agonies and Seneca makes all Vertuous Men of the Number of the Athletae and that very frequently And even St. Paul as I have shewed resembles Christianity it self to these Encounters and Hardships and calls the Christian Conflicts by the very same Names that are given to them Yea the Rewards laid up in Heaven for faithful Souls after all their Pains and Labours here are compared to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garlands of those Grecian Combatants And in the Close of all to add one Place more I am inclined to think that that Passage in 2 Thess. 3. 1. that the Word of the Lord may run and be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect to the Applause the Acclamation the Glory which were part of the Reward of those who got the Victory at the Olympick Exercises and particularly the Racing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Gymnastick Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Lucian to express that great Honour and Applause which was the Recompence of the Victors in those Combates And Gloria is the word used by Tertullian when he speaks of these things It is peculiarly applied and appropriated as 't were to this purpose by Classick Authors as Tacitus and Seneca It is no wonder then that running and obtaining Glory are here join'd together by the Apostle The Word of the Lord i. e. the Preaching of the Gospel is said to run when it hath its free and undisturb'd Passage and it is glorified when it proves Prevalent and Victorious in the Hearts and Lives of Men. If I had been Curious in citing what those Authors who have writ concerning the Agonisticks have delivered on the several Particulars above mentioned I might have enlarged this part of my Discourse And it might have been beautified and adorned from what occurs in those Fathers who have spoken of the Olympick Exercises and the Manners belonging to them But I was rather desirous to be brief and to suggest something of my own on this Subject than to be beholden altogether to others And in the whole I have endeavour'd to avoid the Fault of that Learned Frenchman Peter Faber and some others who have stretched this Metaphor too far and have perswaded themselves that the Apostles use it when they never thought of it But this is certain that both in the Old and New Testament the Metaphorick manner of speaking is very usual as it is also among all Writers for indeed we may observe that words in their Primitive and Proper Signification are not so much used by the best Writers as they are in their Metaphorical and Improper Sense Our Business only is to discern the way of their Speaking and not to mistake an Improper for a Proper Signification In the Holy Writings especially we ought to take notice of this and to observe when words are to be understood in their Primitive and Genuine sense and when not And with the like Caution we should observe when the other forenamed Figures are used by the Inspired Writers which was the Design of my mentioning them here that we may carefully distinguish between a Proper and a Figurative Speech and that as St. Augustin long since advised we may not take one for the other There are many Other Rhetorical Figures in the Sacred Volume as Metonymies Prosopopoeias Epanorthoses Aposiopeses c. which likewise the Choicest Authors abound with but it shall
as we english it or People cannot be determined because the Word signifies both in several Places of Scripture Because Zaba denotes both a determinate Time and military Order that of Iob 7. 1. may be rendred either thus Is there not an appointed time to Man or Is there not a Warfare to Man And so in ch 14. 14. you may read it All the Days of my appointed Time or all the Days of my Warfare In all these Places there is no point of Religion endanger'd if you take the Words in either Sense There must needs be a double Reading in Iosh. 11. 20. because the word Techinnah signifies Grace or Favour and likewise Prayer or Supplication so that we may translate it either that there might be no Favour for them or that there might be no Supplication for them Both which Senses may be united thus that there might be none to pray for Grace and Favour for them And so both the Translations meet There is a great deal of Difference between the Rain filleth the Pools and the Teacher is fill'd or cover'd with Blessings and yet Psal. 84. 6. the latter part of the Verse may be read either of these ways because the word Moreh is pluvia and doctor and Beracoth is both piscin◠and benedictiones These two have but little Affinity he hath given you the former Rain moderately and he hath given you a Teacher of Righteousness and yet the Hebrew Words in Ioel 2. 23. are capable of being rendred either ways and accordingly our English Translators imbrace the former and the Vulgar Latin the latter Sense The Reason is because Moreh is a Teacher and Rain The word beged is perfidia Ier. 12. 1. and also vestis in above a hundred Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Isle Job 22. 30. a Region or Province Isa. 20. 6. a Bird or other Animal that frequents Islands Isa. 13. 22. Cir signifies a Laver Exod. 20. 18. a Hearth Zech. 12. 6. a Scaffold or Pulpit 2 Chron. 6. 13. Chajah is the Soul Life a Beast a Company a Village wherefore 't is no wonder that the Word in these Places admits of different Constructions Psal. 68. 30. Psal. 74. 19. Isa. 57. 10. but the Scope of the Texts will conduct a diligent Enquirer to the proper Denotation of the Word in each Place Pagnam is a Blow a Stroke Judg. 5. 28. a Foot or Footstep Psal. 85. 14. an Anvil Isa. 41. 7. and moreover it hath the Force of the Latin vice or hac vice this once 1 Sam. 26. 8. How vastly different are the Senses of the Word Tsir viz. Grief Isa. 13. 8. a Hinge Prov. 26. 14. an Ambassador or Messenger Prov. 25. 13. Idols Isa. 45. 16. So the Word which we translate Frost Psal. 78. 47. is of a large Import and signifies not only Frost but vehement Hail and therefore in the Margin of our Bibles is rendred great Hail-stones Avenarius renders it Thunder or Thunder-bolts R. Chasen understands by it not a Meteor but an Infect and reads the Place thus He destroyed their Sycomore Trees with the Locusts Tzitz hath five distinct Rendrings a Flower Isa. 28. 1. a Feather or Quill or Wing Jer. 48. 9. a Plate Exod. 28. 36. a Fringe Numb 15. 38. a Lock of Hair Ezek. 8. 3. The words Bad and Baddim signify Linen or Linen Cloth Ezek. 9. 3. Branches Ezek. 19. 14. Bars Exod. 27. 6. Greatness or Strength Job 18. 13. Members or Ioints Job 41. 3. Liars and Lies Jer. 50. 36. Isa. 44. 25. Iob 11. 3. Here are six different Senses of one Word and there is not any Affinity or Resemblance between any of them Basar to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is subject in the Sacred Writings to as great a Multiplicity of Meanings as might easily be proved And to conclude the word Iad is of a vast Latitude I know none that equals it as to its wonderful Variety of Senses It is to be understood and applied at least twenty several ways in the Old Testament but yet though it is sometimes difficult it is never impossible to distinguish the Senses These Words and many more are Proofs of what I at first asserted that there is a great Number of Words in the Scripture of Different Significations and that the Hebrew Tongue especially abounds with such For the Hebrews have but few Words very few in comparison of what there are in other Languages but they make their small Stock go as far as it can by making one Word serve for diverse things so that oftentimes the subject Matter must determine the Signification I need say no more Look but into the Margins of the English Bible and there you may be fully satisfied from the Diversity of rendring the Texts that many Nouns as well as Verbs have different and unlike Meanings which we must needs apprehend to be the Cause why some Places are Obscure and Difficult CHAP. VIII Many Hebrew Nouns whereby the several sorts of Brute Animals are signified admit of different Interpretations which is one Reason why some Places of Scripture are obscure and difficult The Great Fish Ion. 1. 17. which devour'd Jonas was a Whale properly and strictly so called but perhaps the Belly of this Fish is not to be understood in a strict Sense of the Abdomen or Iower Venter but of the Wide and Capacious Mouth of that Animal The proper Names of some Birds and Insects are ambiguous The Author 's particular Opinion concerning Kirjonim 2 Kings 6. 25. the Doves Dung that was sold at so dear a rate at the Siege of Samaria What the Locusts were that John Baptist fed on in the Wilderness The Names of Flowers Trees Plants mentioned in the Bible are somewhat uncertain So are the Words for Minerals Precious Stones Musical Instruments Yet this is so far from being a Blemish to the Sacred Writings that it is a Commendation of them The Hebrew Measures whether of Longitude or Capacity are another Instance of the Difficulty which arises from our being ignorant of the exact Significations of some Words in the Bible The Words whereby the Hebrew Weights are express'd are something dubious And so are those whereby the Jewish Coins are denoted Likewise there is Vncertainty in the Greek and Roman Coins mentioned in the New Testament IN farther Prosecution of this I will observe that many Hebrew Words which signify Brute Animals whether four-footed Beasts and other Creatures on the Earth or Fishes and Birds and Insects admit of Different Interpretations and may be applied to Animals of divers kinds It is acknowledged both by the Antient and Modern Jews themselves that they have no certain Account of the Proper Names of divers of those Animals which are mentioned in the 11th Chapter of Leviticus some of which were forbidden others allowed to be eaten by that People When they come to speak of some of them particularly they exceedingly disagree about them and variously determine what they are Sus is
as the Original if we will be exact in rendring it expresses it And if we interpret this Proverb in this Sense it Exactly comports with the next Verse They lay wait for their own Blood they lurk privily for their own Life Those that thus design Mischief against innocent Persons bring Ruine upon themselves and are frequently taken in that Net which they spread for others This seems to be the most Genuine Exposition of the Words but every one is left to his Liberty to choose any other Interpretation which is agreeable to the Context and opposes no other Text of Holy Scripture Which of all these Senses was at first design'd by the Holy Ghost we cannot certainly tell It may be in such Places as these of which there is a considerable Number in this Book there is a Latitude and questionless it is best it â—â—ould be so that we may with the greater Freedom search into and descant upon these Sacred Writings that we may understand the full Extent of these Excellent Moral Observations and Remarkable Sayings of this Wise King which for the most part are short and concise and therehy sometimes become somewhat difficult But if 〈◊〉 Imâ—eratoria brevital as Tacitus calls it was commendable no wise Man surely will dislike it in Solomon especially when such Divine and Admirable Truths are couched in it His next Book is entituled Ecclesiastes for the LXX by whom the worâ—â— Kabal is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do accordingly render Kobeleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is probable he penn'd it when 〈◊〉 was Old and had pass'd the several Stages of Vanity It is an open Disowning of his former Folies and Extravagancies it is the Royal Preacher's Recantation-Sermon wherein he tenders himself a Publick Penitentiary Which is the Meaning as One thinks of that Title of this Book in the Hebrew Kohelâ—th or the Gathering Soul because iâ— this Book he recollects himself and gathers and râ—duceth others that wander after Vanity To this end he makes a clear and ample Discovery of the Vanity of all things under the Sun i. e. in this Life or in the whole World a Phrase peculiar to Solomon and in this Book only where it is often used Here the Wise Man convinceth us from his own Experience that none of the Acquists of this World are able to satisfy the Immortal Spirit of Man that the greatest Wit and Learning the most exquisite Pleasures and Sensual Enjoyments the vastest Confluence of Wealth and Riches and the highest Seat of Honour even the Royal Throne it self are insufficient to make a Man Happy and consequently that our Happiness must be â—ought for some where else Here we are taught that notwithstanding this World is Changeable and â—â—bieâ—t to Vanity though at one time or other all things come alike to all in it yet the Steady and Unâ—rring Providence of God rules all Affairs and Events here below and in the Conclusion of all God will bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Here are â—articular Directions given us how we are to discharge our Duty first with reference to our selves viz. that we ought very strictly to observe the Laws of Sobriety and Temperance and to live iâ— a Thankful Use of the good things of this World and to be Content with our Portion and Allotment in this Life and to banish all Covetous Desires and Projects As we must go to the House of Mourning i. e. be very retired and solemn very â—â—â—lous and composed and banish all superfluous Mirth and Gaiety so we must eat our Bread with Ioy i. e. live in a comfortable Fruition of these earthly Blessings and delight in these Enjoyments so far as they are lawful and innocent Our Duty to Others is here also briefly prescribed us viz. that we ought to pay a Profound Respect to Good Kings and to keep their Commandments yea that our very Thoughts towards them ought to he Reverent Then as to those who are of an Equal Level with us or inferiour to us that we shew our selves Just and Righteous to them in all our Converse and Dealings and that when we see any of them reduced to Poverty and Straits that we extend our Charity to them that we cast our Bread upon these Waters that we relieve their Wants and Necessities Lastly we are instructed in our Duty to God we are taught to approach him with â—everence and Devotion to keep our Feet when we go to his House to pay our Vows to him to remember him our Creator and Preserver to fear him and keep his Commandments and we are assured that this is the whole of Man his whole Duty and his whole Concern The Canticles or Solomon's Song is another Piece of Hebrew Poetry which he writ when he was Young and in an Amorous Vein and yet breathing most Divine and Heavenly Amours If you take it according to the Letter only it is King Solomon's Epithalamium or Wedding-Song of the same Nature with the 45th Psalm which is a Song on his Nuptials with the King of Egypt 's Daughter but in a Spiritual Sense it sets forth the Glory of Christ and his Kingdom and the Duty and Privileges of the Church which is there called the King's Daughter Such is this Dramatick Poem wherein are brought in the Bridegroom and Bride and the Friends of both alternately speaking but we must not be so gross in our Apprehensions as to conceive this to be barely a Marriage-Song as Castellio groundlesly fancieth and therefore deems it to be Scripture not of the same Stamp with the rest Besides the Literal Import of the Words in this Love-Song there is a Mystical Sense couched in them Carnal Love is here made to administer to Religion the Flesh is subservient to the Spirit and therefore by reason of this Mystery in this Love-Poem the Iews were not permitted to read it till they were of Maturity of Years If we take this Mystical Weddingâ— Song in the highest Meaning of it it is an Allegorical Description of the Spiritual Marriage and Communion between Christ and the Church it iâ— a Representation of the Mystical Nuptials of thâ— Lord Christ Jesus and Believers Their Mutuâ—â— Affections and Loves are deciphered by the Soâ— Passions and Amours of Solomon and his Royal Spouse This though the Name of God be not in it makes it a most Divine Poem and highly worthy of our most serious Perusal and Study For here we see the Gospel anticipated and the most Glorious Subject of the New Testament betimes inserted into the Old Object But is it not a great Disparagement to this and the other before-mentioned Books of Solomon that â—e was a Reprobate and finally rejected by God Are we not discouraged from receiving these Writings as Canonical Scripture when we know that the Author of them was a Damned Person For what can He be else who towards his latter end revolted from the True Religion
Ghost saw to be most profitable and necessary for the Church That one would think should content us So as to his Songs which were a thousand and five as we read in the fore-mentioned Place there is but One of them that hath arrived at our Hands and was thought worthy to be inserted into the Sacred Writings unless we reckon the Forty fifth Psalm to be a Song of his This then adds to the Excellency of these Writings of Solomon which we have that they are Choice Pieces selected even by the Holy Ghost who was the Prime Author of them This surely may satisfy us that the Books or Writings of this Wise Prince which were most Excellent and which were dictated by the Spirit are transmitted to us and are Part of the Bible Thus there is nothing lost that belongs to the Canonical Scripture of the Old Testament And whereas it is Objected that some Places are quoted in the New Testament as taken out of the Old and yet are not to be found there as Mat. 2. 23. Iames 4. 5. Iude v. 14. I answer as to the first that from those Words That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene no Man can gather that some of the Canonical Books of Scripture are missing because if you take the Prophets here for Prophetick Men who spoke only and did not write then there were no Books of theirs to be lost Or if by Prophets you understand the Penmen of the Bible it may be shew'd that what they foretold is still extant in their Writings For though those individual Words He shall be call'd a Nazarene are not found among the Prophecies of the Old Testament yet the Purport and Sense of them are there and the Places to which they have reference are very obvious as I have shewed in that particular Interpretation of the Words which I have offered to the Publick in my Enquiry into some Remarkable Texts of the New Testament Thence I hope it will appear that the Objectors have no ground for what they alledg and also that the Iews Cavil against this Place of St. Matthew where they say he quotes a Text out of the Prophets which is not to be found in any of them is void of all Reason Another Place which is wont to be mention'd on this Occasion is Iam. 4. 5. Do you think that the Sâ—ripture saith in vain The Spirit that dwelleth in us lusteth to Envy Which Words are no where to be found in Scripture therefore say they some Part of the Holy Writings is lost And Sir N. Knatchbull seems to say that this is Passage taken out of the Writings of the Prophets which â—re missing at this Day In answer to this some say that Gen. 6. 3. is the Place of Scripture here referr'd to but after they have taken a great dealâ—of Pains to make this out their labour is in vain for surely no Man of free and unprejudiced Thoughts will be perswaded that those Wordâ— My Spirit shall not always strive with Man are of the same Import with these The Spirit that dwelleâ—â— in us lusteth to Envy This Exposition is built upon a mistaken Notion of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contendet which our Translators truly rendâ—â— shall strive some fancying that it is to be derivâ—â— from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sheath and then forsooth the Soul or Spirit is a Sword Lowis Chappel and some Others as groundlesly make these Words an Interrogation Doth the Spirit that dwelleth in us lust to Envy and think they refer to Numb 11. 29. Enviest thou for my sake The Question say they is a Negâ—tion and is as much as if it had been said Doth the Scripture and the Holy Spirit teach you to contend to be envious and quarrelsom No. But this likewise is forced and strained and an impartial Eye cannot possibly see any Affinity between the two Places of Scripture besides that there is one Interrogation to introduce another which confounds the Stile The plain and unforced Answer is this that St. Iames doth not here quote any Particular Place of Scripture as if there were such express Words in the Old Testament as are here set down by him He only tells us what is generally deliver'd in Scripture viz. that Man's Nature is depraved and corrupted that it is enclined to Envy as well as to other Lusts and Unlawful Affections Or If any â—ne Particular Place be referr'd to more than another it is probable it is that of Gen. 6. 5. or ch 8. v. 21. where we are told that the Imaginations or the Purposes and Desires of Mens Hearts are evil from their Youth yea they are only evil and that contiâ—ually The Words then are not to be understood of the Divine Spirit but of that Corrupt Spirit which is in Men not the Spirit which is of God â—â—t the Spirit of the World as the Apostle Paul distinguisheth 1 Cor. 2. 12. This Spirit lusteth to Envy and prompts Men to all other Vices And 〈◊〉 for the next Words He giveth more Grace they refer not to the Spirit here spoken of but to God who though he be not named in this Verse is twice in the immediately foregoing one He giveth 〈◊〉 Grace he according to his good Pleasure restrains Mens Lusts and envious Desires and teâ—cheth them Humility Submission and all other Divine Vertues Or according to a late Worthy Critick it i. e. the Scripture giveth more Grace for that it saith c. In this Holy Book there are Examples of some Persons in whom this Spirit of Envy was restrained When the Apostle then here saith Do you think that the Scripture saith in vain c. we must not wonder that those very Words are not found in any Part of the Old Testament for the Apostle only speaks here of what may be deduced from these Sacred Writings or what is said in them to the same purpose though in other Words There are many Places of Scripture which speak of the Lusts of that corrupt Spirit which is in us whereby we are stirr'd up to Envy and Strife From several Texts we may gather that Man's Nature is prone to these and the like Passions This I take to be the true Account of the Words In the same manner we are to understand Luâ—â— 11. 49. Therefore said the Wisdom of God I will send them Prophets and Apostles c. There is no partâ—cular Text that hath these Words but there are several Prophecies to this Purpose So Ephes. 5. 14. He saith Awake thou that sleepest and arise from the dead and Christ shall give the Light is not meanâ—â— of any such particular and individual Words 〈◊〉 of the Spirit 's speaking in the Gospel to that Effect though I know Dr. Hammond and others refer i◠〈◊〉 Isa. 60. 1. and some Interpreters to Isa. 51. 9. 〈◊〉 you will not find these or such Words in either of those Places That Passage in
A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New-Testament WITH A Continued Illustration of several Difficult Texts of Scripture throughout the whole Work By IOHN EDWARDS B. D. sometime Fellow of St. Iohn's College in CAMBRIDGE LONDON Printed and Sold by Richard Wilkin at the King's-Head in St. Paul's Church-Yard MDCXCIII Imprimatur S. Blithe Procan Deput Io. Beaumont S. T. P. Io. Covell S. T. P. C. Roderick S. T. P. Cantabr April 13. 1693. TO THE Right Reverend Father in God SIMON Lord Bishop of ELY MY LORD YOVR Kind and Generous Acceptance of my former Vndertakings which justly merits my most Thankful Acknowledgments which I here render to Your Lordship hath encouraged me to make this Offering of another little Treatise and to request You to take both it and its worthless Author into Your Protection Your Name alone is a sufficient Amulet against the Censures which these Papers may be exposed to by being made thus Publick None will venture to damn that Book which Your Lordship shall be pleased to Patronize I am confident of the Goodness of the Cause which I have Espoused but I am as sensible on the other hand of my great and manifold Defects in the managing it However I entertain good hopes of finding my Readers in some measure favourable to this Enterprize when they shall behold Your Lordship's Name which is the known Name of Learning and Piety prefixed to it by My Lord Your Lordships Most Humble and Devoted Servant Iohn Edwards THE PREFACE WHAT I had prepared for the Publick View concerning the Authority Stile and Perfection of Scripture I intended to have Published together in one Volume but finding that the Present Age is not for Great Books I am content to comply with it so fâ—r especially perceiving the First Part of this my Undertaking to swell into a moderate Octavo I am willing it should go into the World alonâ— and accordingly I now Publish that First Pâ—rt only intending to treat of the Stile and Perfection of Scripture either in one or two Volumes afterwards The whole Attempt is of near Aâ—â—inity with my foâ—mer Undertaking viz. of Criticizing on several Texts of Scripture especially such as are Difficult and giving the Resolution of them I have all along whilst I have mention'd sâ—veral Passages of Holy Writ to which the Opinions or Practises of the Pagans refer given an Explication generally of them So that I am still in pursuit of my former Dâ—sign and I make it my Business to clear and illustrate the Sacred Writings especially that part of them which is most Obscure and Difficult But the more particular Design of these Papers is to aâ—â—eâ—t the Truth and Authority of those Ancient and Divine Writings and that from the Testimonies of our professed Adversaries viz. Pagans and Iews It were folly to deny that divers of these things are mentioned in other Authors and partly to the same purpose that I have produced them as indeed what useful Subject is there that hath escaped the Pens of the Learned but then it will be fitting if not necessary for me to add in a just Vindication of my present Attempt that so far as I have conversed with Writers I never met with any that Traced this Noble Subject both through the Old and New-Testament which is the Design of this present Work I know some have hinted at a few of these Remarks and most commonly without insisting on the Reasons and Grounds of them and without examining the particular Circumstances belonging to them But I have not contented my self with this superficial way of delivering these things but have endeavoured to Search into the true and genuine Original of them which hath occasioned several Just Discourses and enlarged Disquisitions on the various Matters which occur under those Heads In brief I have amply prosecuted this Argument by offering a vast number of Particulars from my own Enquiry and Observation I have designedly Treated on this Theme which scarce any have done I have methodically digested my Materials according to the Histories or other Passages in the Bible to which they have reference in Iewish or Pagan Writers And Lastly I have made the whole Serviceable to this excellent Purpose viz. the attesting and confirming the Truth of the Sacred Scriptures But the main of this Preface shall be spent in vindicating my Interpretation of 1 Cor. 15. 29. In my former Enquiry into that Text where I maintained that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators rendeâ— Baptized for the Dead is according to the truâ— and proper Signification of the Words in that place to be Translated Baptized on the Account or by reason of or for the sake of the Dead Which Interpretation I perceive some are backward to entertain because they doubt whether the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 join'd with a Genitive Case be taken in that sense in Prophane Authors They grant it is Equivalent with the Latin causâ gratiâ or in gratiam but they think that these and consequently the Greek Preposition always refer to and denote some Advantage or Benefit Therefore according to these Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be rendred for the benefit of the Dead because this is the Acception of the Preposition in the Writings of all Prophane Authors But to this I might reply and that with most justifiable Reason that I am not obliged to prove that this Preposition is used in Pagan Writers in the same Sense that I assert it to be used in this place of St. Paul Who knows not that some Authors have a particular and individual Sense of some Words appropriated to themselves and it is in vain to look for the same Acception of them in other Writers The Commentators on Homer Aristophanes Herodotus or any other good Greek or Latin Author take notice that such a Word or Phrase is used by these Writers in a Sense different from what is found in others and this is Satisfactory to the Learned But especially if they find that one of these Authors useth the same word more than once in this peculiar Sense they are confirmed in the belief of this singular meaning of it So it should be here for this is certain that the Authority of the New-Testament is every whit as good as that of the foremention'd Authors or any other Any fair Critick will readily grant that if I produce two or three places in the New-Testament where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Signification which I affix to it I perform my Task well enough And this I have already done in my Enquiry into that Text where more than the fore-named number of places is brought to confirm that particular Sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have propounded I could have mentioned Gal. 1. 4. and 1 Pet. 3. 18. and other Texts made use of by Grotius where he thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred
by reason of or because of or on the account of our Sins for our Sins were the proper Impulsive meritorious Cause of Christ's Death though we must not exclude the Final Cause because he suffered to take away our Sins And Vossius goes something higher who assures us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ob propter pro preâ—ixed to Sins or Faults and join'd with Suffering or Punishing whether in Scripture or any other good Author always signifies the Antecedent or meritorious Cause but never the Final And I verily believe that Vossius was as good a Grammar-Scholar as Socinus whom he opposeth in this particular There are other Texts which I might have produced as Iohn 11. 4. this Sickness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or on the account of God's Glory and 2 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which viz. the Kingdom of God ye suffer in both which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an impulsive Cause And perhaps that place 2 Phil. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood so It is sufficient then to have proved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in several places of the New-Testament in the Sense before-named i. e. that it is as much as on the account or because of or for the sake that it signifies some Reason Account or Motive why a Man should do such a thing We need not search into other Authors to find whether this be the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them this is not requisite for the New-Testament is able to vouch it self But though to prove this Sense of the Preposition in Classical Authors be more than I need to do yet for the Satisfaction of the Scrupulous for Vindicating my Interpretation of that Text and for the Establishing it beyond all Exceptions for the future I will shew that this very signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a word in the Genitive Case is not uncommon in the Pagan â—â—ile and particularly I will make it evident that it hath not always a reference to a Benefit as some think For Proof of this I might send you to Stephens's Thesaurus where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he produces some Passages out of Herodian Demonsthenes and as I remember Plutarch which do in some measure evince the foresaid Acception of the Preposition and out of Homer's Sixth Iliad he hath a a plain place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rendred de te as the common Veâ—sion is but causâ tuâ or propter te because of thee I hear ill of the Trojans Accordingly the great admired Scholiast Eustathius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is as much he saith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of thee or on thy account But whether this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place it is not so much material as that we need controvert it but this is sufficient for my purpose that this famous Commentator who understood Greek so well acquaints us that the Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie or imply a Benefit as is clear in this place for these words of Hector cannot possibly be carried to any such Sense that is undeniable Wherefore their Fancy falls to the ground who think the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the benefit or emolument of such a one I have something yet more to prove and that even from Pagan Authority which is this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently imports an impulsive Cause and that directly and plainly and that it ought to be translated on the account by reason of because of To evince this I will choose out an Author against whom there can be no Exception I mean Isocrates whose Writings are famed for their Propriety of Phrase and Clearness of Stile There he hath these Expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight on account of the Leagues made between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for or on the account of their Liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for or because of their own safety These are all Impelling Causes the Consideration of their League of their Liberty and their Common Safety excited them to do what they did As in a higher Sense I proved that many in the Apostles Times were excited to initiate themselves into the Church by Baptism by the Consideration of what the Holy Martyrs underwent for the Cause of Iesus They were Baptized on the account of by reason of for the sake of those dead Saints those glorious Champions whom they saw die with so much Courage To proceed in the same Author he expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for Rewards i. e. because of those Rewards which they expected These effectually stirred them up to behave themselves with great bravery So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Translated famae gratiâ by Wolfius to die on the account of that Fame and Glory which they knew they should purchase after Death And of the same sort is that Passage There are those saith he that would not change their Lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on any other account whatsoever yet are most willing to lose their Lives in the Wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the account or for the sake of getting a Name This was the moving the Impulsive Cause of their dying And that other set of Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To render Thanks for this or that confirms that Interpretation which I have given for those Favours and Kindnesses which they received moved them to pay that tribute of Thanks What we meet with in another place is to our purpose Is it just saith he to inflict so unequal and seveâ—e Punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or on the account of such Faults And so 't is used in the same Oration again with reference to Punishment And when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum rerum metu perterritus as the foresaid Translator renders it it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same import with because of by reason of and that he speaks of those things which excited Fear in them Lastly It may be observed in this famous Orator that when he is about winding up a Cause he uses these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Interpreter rightly renders quare quapropter propterea which is in English on which account or because of what hath been said He moves them to do this or that on the Consideration of what he had propounded to them in the foregoing part of his Oration I could produce many more Quotations out of the same Author and several others
Import signifies a disposing of something is most commoâ—â—ly applied to such a Disposal as is either by Covenâ—â— or Testament Hence it is sometimes rendred 〈◊〉 Covenant and sometimes a Testament especially among the Lawyers the latter Sense prevails and accordingly you will find that a Last Will and Testament is express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperial Institutions and other Law-Books translated into Greek We may here join both Senses together for what God hath agreed to by Covenant with Man that Christ bequeaths and gives by Testament Now we must prove both these i. e. we must make it evident that the Covenant and Testament are True before we can receive any Advantage and Benefit from them There is a Necessity of evidencing the Truth of the Scriptures which are this Covenant and this Testament otherwise we can build nothing upon them Here then I. I will evince the Truth and Authority of the Scriptures which is the great Basis of all Theology II. After I have largely insisted on this I will proceed to give you an account of the Nature of the Stile and Phrase of these Holy Books III. I will advance yet farther and demonstrate the Excellency and Perfection of them The Subject of our present Undertaking is the first of these in handling of which I shall but briefly and concisely make use of those Arguments which are commonly insisted upon by Learned Writers till I come to fix upon a Topick which is not commonly yea which is very rarely and by the by used in this Cause and this I will pursue very largely and fully I hope with some Satisfaction to the Reader There are many Arguments to demonstrate the Truth and Authority of the Holy Scriptures and shew that they are worthy to be believed and imbraced by us as the very Word of God Some of these Arguments which are to prove the Truth of these Writings are in common with those that prove the Truth of the Christian Religion on which I shall have occasion to insist at another time but my Design at present is to propound those which are more peculiarly and properly fitted to evince the Truth of the Scriptures And these are either Internal or External The Internal ones I call those which are either in the Scriptures themselves or in Vs. The Characters of Divinity which the Scriptures have in Themselves are either their Matter or the Manner of the writing them I begin with the first the Matter of them and here I will mention only these three Particulars 1. The Sublime Doctrines and Verities which are in Holy Writ In reading this Book we meet with such things as cannot reasonably be thought to come from any but God himself In other Writings which are most applauded the choicest things which entertain our Minds are the excellent Moral Notions and Precepts which they offer to us which are all the Result of Improved Reason and Natural Religion But here are besides these Notices of a peculiar Nature and such as are above our natural Capacity and Invention as the Creation of the World in that Manner as is represented to us in these Writings the Doctrine of the Holy Trinity the Eternal Decrees the Incarnation of Christ the Son of God the Redemption of the World by his Blood the whole Method of Man's Salvation the stupendous Providence of God over his Church in all Ages the Coming of Christ to Judgment and in order to that the raising of all Men out of their Ashes These and several other Doctrines deliver'd in the Sacred Writings cannot be imagined to come from any but God they carry with them the Character of Divinity as being no common and obvious Matters but such as are towring and lofty hidden and abstruse and not likely to be the Product of Humane Wisdom A God is plainly discovered in them for the most Improved Creatures could never have reach'd to this pitch Any serious and thinking Man cannot but discern the peculiar Turn and singular Contrivance of these Mysterious Doctrines which argue them to be Divine We may therefore believe the Writings of the Prophets and Apostles to be the Word of God because of the wonderful Height and Sublimity of those Truths which are contained in them 2. The Exact Purity and Holiness both of Body and Soul of Heart and Life which are enjoin'd in these Writings are another Testimony of their being Divinely Inspired For though some other Books dictate Religion and Piety yet this is certain that all the true and just Measures of them were taken originally from this one Exact Standard which was prior to them all as I shall shew afterwards Besides the Love and Charity the Humility Meekness and all other Vertues which the Scriptures describe to us far exceed the most advantageous Representations the most exalted Ideas which the Heathen Moralists give of them These therefore are emphatically and eminently called by St. Paul the Holy Scriptures 2 Tim. 3. 15. because they breath the most consummate Goodness and Piety and that antecedently to all Writings whatsoever because every thing in them advanceth Holiness and that in Thought Word and Actions The End and Scope of them are to promote Sanctity of Life to make us every way better and even to render us * like God himself The Holy Scripture was intended to set forth the Divine Perfections to display the Heavenly Purity and thereby to commend the Excellency of a holy Life And it is certain that if with sincere and humble Minds we peruse this Book of God we shall find this blessed Result of it it will marvellously instruct us in the Knowledg of the Divine Attributes especially of God's Unspotted Holiness it will tincture our Minds with Religion it will pervade all our Faculties with a Spirit of Godliness and it will thorowly cleanse and sanctify both our Hearts and Lives which proves it to be from God But because I shall have occasion to say more of this when I treat of the Perfection of the Scriptures I will now dismiss it 3. To the Matter of Scripture we must refer the Prophecios and Predictions which are contained in it These I reckon another Internal Argument because they are drawn from what is comprehended in the very Scripture it self What a vast number is there of Prophecies of the Old and New Testament which we find fulfilled and accordingly are Testimonies of the Truth of these Scriptures Here I will a little enlarge and first I will begâ—n with that ancient Prophecy of Noah God shall enlarge Japheth and he shall dwell in the Tents of Shem and Canaan shall be his Servant Where are foretold things that happened above two thousand Years afterward for the Posterity of Iapheth viz. the Europeans especially the Greeks and Romans among other Conquests gain'd the possession of Iudea and other Eastern Countries which were the Portion of Shem. Again it was fulfilled thus by Christ's coming and preaching the Gospel and by his
or Historical and you 'l presently find that the way oâ— Expression in them is different from what the Authors of themselves would have used If they had been left to their own Genius they would have delivered things in another Method and Manner than you see them in The Stile of them therefore shews the Author In short had the Scriptures been written in the common way of other Writers this would have disparaged them and we should have had no reason to think that they were Divinely inspired which is the thing I am now proving Nay I will adjoin this that the very Words and Phrases of Scripture were dictated by the Spirit the very particular Expressions and Modes of Speech were under the particular Guidance and Direction of the Holy Ghost I know there are many of a contrary Judgment among whom the worthy Writer whom I last quoted is not the least confident and positively asserts that the Stile and Language of Scripture were not dictated by the Holy Ghost but the Matter only The Words saith he were left to the Writers themselves who as Men of Sense could express their Minds in fit Terms And to prove that the Words were not dictated by the Spirit he urgeth this that Christ and his Apostles quote Places out of the Old Testament as they are translated by the Seventy which is not verbatim Now saith he they would have cited the Passages in the very original Phrases and Words if these had been from Divine Inspiration It is evident therefore that they are not because the Apostles use other Words and Terms far different from those in the Hebrew But this is no valid Argument if you rightly consider it for though the Apostles thought fit for some Reasons which I shall have occasion afterwards to offer to you to make use of the Septuagint Version which is but a Paraphrase in many places on the Original Text yet it doth not follow hence that the very Words of the Original were not dictated by the Holy Ghost Neither our Saviour nor the Evangelists and Apostles do hereby declare that the Hebrew Text was not inspired and that even as to the Phrase and Words but all that we gather from their using of the Greek Translation is this that they found it convenient at that time for Reasons which shall afterwards be alledged to quote some Places as they are rendred by those Translators and not exactly according to the Original This doth not necessarily imply much less prove that the Penmen of the Old Testament were not assisted by the Spirit in the very Words which they used But the contrary is grounded on very good Reason for these Sacred Writings being of a more excellent and transcendent Nature than all others in the World besides it was meet that they should surpass them all in This viz. the Divinity of the very Stile If you grant not this you acknowledg these Writings in one respect at least and that no inconsiderable one to be no better than the common Writings of other Men which certainly cannot but be look'd upon as a great vilifying of the Bible Christ promised his Disciples that when they should be brought before Governours and Kings for his Sake it should be given them what they should speak for as he adds it is not they that speak but the Spirit of their Father that speaketh in them Mat. 10. 19 20. And is it not most reasonable to think that the same Spirit taught the Writers of the Old and New Testament what they should speak and commit to writing and gave them Words to that purpose Especially if you consider that this was a Book which was to last to all Generations in the Church anâ— was designed for the use of the Faithful and for the confuting of their Adversaries to the World'â— End and accordingly was to be produced upon all Occasions and therefore was to be of an extraordinary Composure and every Word and Syllable was to be from God and the Direction of his Holy Spirit St. Peter assures us that the Writerâ— of the Old Testament spake as they were moved by the Holy Ghost their Speaking and consequently their Writing because this was according to that was by the special Motion and Influence of the Infallible Spirit therefore their very Words for those are necessarily included in speaking were dictated and directed by the same Spirit And the other Great Apostle tells us indefinitely and absolutely and without any restriction that 〈◊〉 Scripture is given by Inspiration of God Now if 〈◊〉 the Scripture be by Divine Inspiration it follows that the very Words of it are for the Words and Expressions and manner of Speech are a part of the Scripture wherefore if we grant that the Whole is by Inspiration we must necessarily grant likewise that the Parts of it are for the Parts constitute the Whole We have reason therefore to assert that every Word in Scripture is endited by God and that every Letter and Syllable of it is exact and that there is nothing wanting nothing superfluous no Fault nor Blemish in the Stile and Phraseology of it I cannot but here take notice of the fond Presumption of some of the Iewiâ—â— Rabbies and Masorites who alter some Words and Expressions in Scripture and put others into their place They forsooth in a more modest way as they pretend read instead of Vrine in 2 Kings 18. 27. Isa. 36. 12. the Water of the Feet instead of Shagal they read Shacab in all Texts for Gnapholim Deut. 28. 27. 1 Sam. 5. 6. they read Techorim so in other places where they think some Words are obscene they substitute others in their room These Men would be more modest than the Scripture and more chaste than the Holy Ghost and yet they herein contradict themselves for some of them have said the Hebrew Tongue is called Holy because it hath nothing obscence in it nothing of that nature can be utter'd and express'd in it This we are certain of that there cannot be better and fitter Words than what the Scripture hath for the Spirit endited them all and therefore the Practice of the conceited Rabbies is to be exploded There is not one Iota or the least Apex in Scripture which is put there to no purpose And the same Father as truly saith in another place It speaks nothing in vain nothing by chance And the reason is because All of it Words no less than Matter is dictated and delivered from above by an unerring Spirit Yet I speak not this as if the Sacred Writers of the Bible were so tied up by the Spirit that they cannot or do not make use of their own natural or acquired Skill Though the Words be dictated by the Spirit yet the Penmen might write and speak according to the Improvements they had made in Speech I do not by what I have said exclude the peculiar Eloquence or Strain of the Writers or their using the Helps of their Education
or their conforming to the Dialect of their Countrey for these are consistent with That Isaiah being a Courtier and a Person of Quality hath a neat and elegant Stile and yet so as he knows how to vary it according to the Matter he treats of But generally he is Lofty and Eloquent his Stile being raised by his Education which was sutable to his Noble Extraction for he was of the Blood Royal. Ieremiah and Amos being used to the Countrey are mean and homely in their Language the latter especially discovers his Condition and way of Life in his low and rural Strain So in the New Testament St. Luke who had improved himself by Art and Study is very observant of the Greek Elegancy and avoids all improper and exotick Terms in his Gospel and in the Acts. Indeed the Stile of the Sacred Penmen is very different and that Difference is an Excellency in this Book of God But that which I say is this the Writers leave not off their peculiar Stile though they were moved by the Spirit As this furnished them with new Expressions so it let them make use of their own usual ones but immediately directed and assisted them in the applying of them So that at the same time when they used their Natural Stile they were Divinely help'd to make it â—erviceable to that purpose which the Holy Ghost intended Hence I conclude that the Stile and Words and Composure of the Sacred Writings are such as ought to be reckoned Divine For this is one difference between this Book and others that every thing of it is Divine And therefore those Persons who dream of Solecisâ—â— in Holy Scripture are the greatest Solecisers themselves but especially those who assert there are Mistakes and literal Falsities in the Holy Book are utterly to be condemned Such is Episcopius who dares affirm That the Spirit left the Writers of the Holy Scripture to their own humane Frailty in delivering such things as belonged to Circumstances of a Fact Their Knowledg and Memory were deficient and fallible The Spirit did not tell St. Iohn how many Furlongs Christ's Disciples went chap. 6. 19. The same is to be asserted he saith as to some Names and other Circumstances of Time and Place which are not of the substance of the thing And before this you are told by â—â—o others that the Pen-men of Scripture 〈◊〉 in some light things not that they would falâ—â—ty but that they might forget some Passages Melchior Canus is of the opinion that there are some considerable Slips in Scripture from the weakness of the Evangelists and Apostles Memories Yea among the antient Fathers there was one who more grosly held that the Writers of the New Testament sometimes abused the Testimonies of the Prophets of the Old Testament and that they applied them to their present purpose although they were nothing to it Thus St. Paul he saith quoteth the Old Testament in his Epistles to the Romans Galatians and Ephesians only to serve his turn and to confute the Jews his Adversaries Read saith he these Epistles wherein the Apostle is wholly on the Polemick part and you will see how prudently and dissemblingly he acts in those Texts which he citeth out of the Old Testament And at other times this bold Man is not afraid to say that some of the Matters and Things in Scripture are set down wrong This is no less than Profane and Blasphemous Doctrine wherefore that Father is to be read with great Caution in such places as these We on the contrary assert that God was not only the Author of the Matter and Contents of Holy Writ but also of the Words and Expressions yea even when those Writers express their Sense in their own Terms i. e. according to the Way and Dialect which they were Masters of and which was most familiar to them even then they were immediately assisted 〈◊〉 the Spirit Which was absolutely necessary that this Book might have no Errors and Failings in it of any kind but that it might transcend all other Writings whatsoever If you do not hold this you make no considerable difference between the Holy Scriptures and other Writings Therefore I am thorowly convinced that this is a Truth and ought to be maintained viz. that the Holy Spirit endited the very Stile of Scripture that even this was by the immediate Inspiration of Heaven To the Manner of its writing I may well annex its Harmony and thence also prove it to be Divine Though there are several seeming Repugnancies of which I shall treat afterwards in a Discourse of the Stile of Scripture and endeavour to clear them up to the Satisfaction of every sober and considerate Person yet it cannot but be acknowledged that all the Parts of this Book do entirely agree and are consistent with one another This in other Books which are composed and written by one Author is not so admirable tho in those Pieces we oftentimes meet with very palpable Disagreements and Contradictions but here we are able to remember that notwithstanding these Books were written by different Persons and those many in number and disagreeing in Quality and extremely distant as to Time and Place yet their Writings contradict not one another but there is an excellent Harmony in all their Parts there is a perfect Concord and Consent among them all such as is not to be found in any other Authors in the World though of the same Sect and Party Excellently to this purpose a very Wise and Judicious Man thus speaks When several Men in several Ages not brought up under the same Education write it is not possible to find Unity in their Tenents or Positions because their Spirits Judgments and Fancies are different but where so many several Authors speaking and writing at several times agree not only in Matters Dogmatical of sublime and difficult Natures but also in Predictions of future and contingent Events whereof it is impossible for humane Understanding to make a Discovery without a superiour Discovery made to it I must needs conclude one and the same Divine Spirit declared the same Truths to these several Men. And as to the seeming Contrarieties of some Places of Scripture this should not at all trouble us for this is rather an Argument of the Truth and Authority of it it is a sign the Writers did not combine together to cheat and delude us If they had designed any such thing we should not have met with any Difficult and seemingly Repugnant Places in these Writings But seeing we do so this among other things may confirm us in this Belief that the Scriptures were not contrived by Men who had a design to impose upon us for if they had had such a Design they would have so ordered it that not the least appearance of Contradiction and Difference should have been found But truly there is no necessity of proceeding thus in this Discourse for to an unprejudiced and industrious Enquirer there is
Reasons why the Apocryphal Writings are not received into the Canon of the Bible with an Answer to the Objections made by the Romanists SEcondly I proceed to the External Testimonies of the Truth of the Scriptures which being added to those Arguments which proved them to be True in Themselves will exceedingly corroborate our Belief of the Divine Authority of those Books And here I might mention the Testimony given to them by God in the wonderful Preservation of them through all Ages since they were first written In all the Changes of Affairs and the Overthrow of so many Cities and Kingdoms that Incomparable Treasure hath not been lost The Books of the Old Testament were kept untouched and inviolable at the sacking and burning of Ierusalem and all the time of the Captivity in Babylon and of the Dispersion of the Jews And ever since that time the Scriptures have been Unaltered in Words and Sense notwithstanding the frequent Endeavours of Satan's busy Agents to corrupt them yea utterly to destroy them And next to God's Providence in preserving these Books thrô all Times and Ages we might add the marvellous Success which hath attended the Holy Faith and Doctrine contained in these Writings They have prevail'd against the Power of Men and Devils and to this very day they are maintained and upheld maugre the Attempts of both of them to root them out of the World But I wave this intending not to insist upon Divine but Humane Testimony in this place By External Testimony then I mean here no other than this that Scripture is attested by Vniversal Tradition and this Tradition is both of Jews and Christians And what would a Man desire more in a humane way for attesting the Truth of these Writings From the joint Attestation of these Witnesses I shall make it appear that these Books which we now have are the true Copies of the first Originals that the same Books and Authors are faithfully delivered down to us which were first of all delivered to the Jews and to the Primitive Christians and that there is nothing in these Writings as we now have them that is falsified or corrupted First to begin with the Books of the Old Testament the Names of which are as follow Genesis Exodus Leviticus Numbers Deuteronomy Ioshuâ— Iudges Ruth the 1st and 2d Books of Samuel thâ— 1st and 2d Books of Kings tho 1st and 2d Books 〈◊〉 Chronicles Ezra Nehemiah Esther Iob the Psalmâ— Proverbs Ecclesiastes the Song of Solomon the foâ—â— Greater Prophets and the twelve Lesser These and none but these were admitted into the Canâ— of the Holy Scriptures by the antient Church oâ— the Iews whose Testimony is very Authenticâ— here yea indeed we cannot have a better They acquaint us that these were the Only Writingâ— that were universally agreed by them to be extraordinarily Inspired and they further tell us that these Books which were writ by different Persons and at diverse Times were first compiled and collected into One Body or Volume by Ezra and the Assembly of Doctors for that purpose and consequently that the Canon of Sacred Scripture of the Old Testament as it is at this time was not constituted till Ezra's days by the Great Synagogue as they call it Upon his Return from the Captivity he undertook this good Work he gathered together all those dispersed Books before named and after he had reviewed them he publickly owned and solemnly vouched the Authority of every one of them that the Church for the future might not doubt of their being Authentick and True But some add here by way of Objection that this holy Man caused these Books to be written over in a New Character because the Jews had lost their knowledg of the former one as well as of the Tongue and consequently the Bible is not the same that it was at first Eusebius and Ierom are alledged for this especially the latter who seems to say that the Samaritan Character was the Old Hebrew Character in which the Bible was first writ and that it was first changed by Ezrd after the Return from Babylon he writing â—he Sacred Volume over in Assyrian or Chaldee Letters and neglecting the Old Hebrew ones which were the same that the Samaritan are And the reason of this was they say because the Jews were best acquainted with this Character at that time And some Modern Writers are gain'd over to this Opinion who talk much of the Change of the Character and endeavour to perswade us that the first and old Letters of the Hebrew Text were Samaritan but that those which we now have are Assyrian and of quite another sort But upon an impartial Enquiry I find little or no Foundation for this Opinion It rather seems to me to be an Invention and Dream of those who design to disparage the Hebrew Bible They would perswade us that the Authority of the Original is impaired because we have it not now as it was at the beginning for the Old Bible was in Samaritan Letters these being the first and antientest Hebrew Characters This is like the Story of the Hebrew Points being invented five hundred Years after Christ of which afterwards which tends to the same End namely to discredit the Hebrew Text which we now have and wholly to take away its Authority for if the Letters were changed it is probable some Words and consequently the Sense of some Places are altered But that this is groundless and that the Hebrew Bible is written in the same Characters now that it was at first you will find very largely and convincingly proved by the famous Buxtorf from the Authâ—rity of the Talmud especially the Gemara 〈◊〉 the Cabala from the Suffrage of the most Notâ— Rabbins of old and of the Learned Modern Jeâ—â— as Aben Ezra R. Solomon R. Ben Maimon â— who without doubt are very competent Judges 〈◊〉 this Case To these may be added several of 〈◊〉 Christian Perswasion as Picus Mirandula F. Iuniâ— Skikkard Postellus with those three Eminent Persons of our own Countrey Nic. Fuller Broughtâ—â— Lightfoot If you consult these they will satisfyâ— you that the Hebrew Letters which we have now in the Bible were the Primitive ones the very same that were of old But to give you my Thoughts impartially in this Point I do believâ— from what I find asserted by Writers on both sides that there were two sorts of Characters used by the Jews as there were two sorts of Cubits and Shekels the Sacred and Common and I gather that the Samaritan Letter was of the latter sort that which was commonly used and even sometimes in transcribing the Bible but the Sacred Character in use among the Jews was this which we now have and in which the Bible is at this day This is the true Original Hebrew Letter and was used from the beginning by them This I think may reconcile the Disputes among Writers for so far as I can perceive the Quarrels arise from this that there is
numbred among the Books of Canonical Scripture And thus we have argued from the Tradition and the Testimony of the Church And if this be done as it ought to be done it is valid for the Truth of the Copies the Canonicalness of the Books and the like are not decidable by Scripture it self but in the Way that all other Controversies of that nature are As you would prove any other Book to be Authentick so you must prove the Bible to be viz. by sufficient and able Testimony There is the same reason to believe the Sacred History that there is to believe any other Historical Writings that are extant Nay the Testimonies on behalf of the Holy Scriptureâ— are more pregnant than any that are brought for other Writings Besides all that can be said for the Sacred Volume of the Bible which is wont to be said for other Writings I have shewed you that there are some things peculiar to this above aâ—â— others The main thing we have insisted upon is this that the Books of the Old and New Testament have been faithfully conveyed to us and that they are vouched by the constant and universal Tradition both of the Jewish and Christian Church and that these Books and no others are of the Canon of Scripture for to be of the Canon of Scripture is no other than to be owned by the Universal Church for Divinely Inspired Writings The Church witnesseth and confirmeth the Authority of the Canonical Scriptures for she received them as Divine and she delivers them to us as such Yet I do not say that the Church's Testifying these Books to be the Holy Scriptures gives an Absolute and Entire Authority to them A Clerk in the Parliament or any other Court writes down and testiâ—ies that such an Act or Decree or Order was pass'd by the King Magistrate or People and he witnesses that he hath faithfully kept these by him and that they are the very same that at such a time were made by the foresaid Authority but the Authority of this Act Decree or Order rests not in the Clerk but wholly in the King Magistrate or People So the Church recordeth and keepeth the Sacred Writings of the Bible and bears witness that they have been faithfully preserved and that they are the Genuine Writings of those Persons whose Names are presixed to them bâ—t the Divine Authority of the Scriptures depends not on the Church but on the Books and Authors themselves namely their being Inspired And indeed this Authority of the Scriptures cannot depend on the Church because the Church itself depends on the Scriptures These must be proved before the Church can pretend to be any such thing as a Church We cannot know the Church but by the Scriptures therefore the Scriptures must be known before the Church It follows then that the Papists are very unreasonable and absurd in making the Ultimate Resolution of Faith to be into the Testimony and Authority of the Church This we disown as a great Falsity but yet it is rational to hold that the Church's Testimony is one good Argument and Proof of the Truth of the Sacred Scripture according to that known Saying of St. Augustine I should not believe the Gospel if the Authority of the Church did not move me Not that he founds the Gospel i. e. the Doctrine of Christianity and the Truth of it on the Testimony of the Church as the Papists are wont to infer from these Words and frequently quote them to this purpose No the Father's meaning is this that by the Testimony and Consent of the Church he believed the Book of the Gospel to be verily that Book which was written by the Evangelists This is the Sense of the Place as is plain from the Scope of it for he speaks there of the Copies or Writings not the Doctrine contained in them The good Father relies on this that so great a number of knowing and honest Persons as the Church was made up of did assert the Evangelical Writings to be the Writings of such as were really inspired by the Holy Ghost and that they were true and genuine and not corrupted And the whole Body of Sacred Scripture is attested by the same universal Suffrage of the Church i. e. the unanimous Consent of the Apostles and of the First Christians and of those that immediately succeeded them several of which laid down their Lives to vindicate the Truth of these Writings This is the External Testimony given to the Holy Scriptures It is the general Perswasion and Attestation of the Antient Church that these are the Scriptures of Truth that they were penn'd by holy Prophets and Apostles immediately directed by the Spirit who therefore could not err It was usual heretofore among the Pagan Lawgivers to attribute their Laws to some Deity tho they were of their own Invention intending thereby to conciliate Reverence to them and to commend them to the People But here is no such Cheat put upon us God himself is really the Author of the Holy Scriptures these Sacred Laws come immediately from Him they are of Divine Inspiration There is no doubt to be made of the Divinity of the Scriptures and consequently there is assurance of the Infallibility of them CHAP. III. The Authority of the Bible manifested from the Testimonies of Enemies and Strangers especially of Pagans These confirm what the Old Testament saith concerning the Creation the Production of Adam and Eve their Fall with the several Circumstances of it Enoch's Translation the Longevity of the Patriarchs the Giants in those Times the Universal Flood the building of the Tower of Babel I Have propounded some of the chief Arguments which may induce us to believe the Truth and Certainty of the holy Writings of the Old and New Testament I will now choose out another for the sake chiefly of the Learned and Curious which I purpose to inlarge upon yea to make the Subject of my whole ensuing Discourse I consider then that we have in this Matter not only the Testimony of Friends but of Enemies and Strangers and it is a Maxim in the Civil Law and vouched by all Men of Reason that the Testimony of an Enemy is most considerable The Iewish and Christian Church as I have shewed already give their Testimony to the Scriptures but besides these Witnesses there are Others there is the Attestation of Foreigners and Adversaries These fully testify the Truth of what is delivered in the Holy Bible we have the Approbation of Heathen Writers to conâ—irm many of the things related in the Old Testament and both Professed Heathens and Iews for we must now look upon these latter as profess'd Enemies when we are to speak of the Christian Concern attest sundry things of the New Testament and vouch the Truth and Authority of them Here then I will distinctly proceed and first begin with the Old Testament and let you see in several Particulars that even the Pagan World gives Testimony to this Sacred Volume
Ox and Apis an Egyptian word perhaps of the same signification And this is the more credible because the word Apis alone is sometimes used for Serapis Some have thought that Mercury was a Name given by the Pagans to this Ioseph he being Hermes an Interpreter for it is particularly recorded that he Interpreted Dreams Gen. 41. 42 and was a Diviner Gen. 44. 5. whence he was called Zaphnath Paaneah i. e. a Revealer or Interpreter of Secrets Gen. 41. 45. But I rather think these words are better rendred by St. Ierom who tells us he learnt the meaning of them from some that well understood the Egyptian Tongue Salvator Mundi and so they refer to Ioseph's timely Saving that part of the World from perishing by Famine In this sense he was a Saviour and he was for this made a God Thus the Ancient Patriarchs were the Poets Gods the first Fathers whom the Bible speaks of were the Pagan Deities To proceed Moses also was the Person intended by Mercury as is excellently well proved from a numerous company of Circumstances and very naturally and without any forcing by a late Learned French-Man to whom I refer you It hath no less ingenuously been proved by Vosâ—ius and some others that Moses was represented in Liber or Bacchus for they shew out of Pausaâ—as how it was a Tradition that as soon as Bacchus was Born he was shut up in an Ark and expos'd to the Waters as Moses was Liber was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Moses besides the Mother that bore him had Pharaoh's Daughter who took him and nourished him for her own Son Exod. 2. 10. Acts 7. 21. Liber was Fair and Beautiful and excell'd others in Comliness as Diodorus saith and as the Poets represent him semblably Moses was noted for his singular Beauty Exod. 2. 2. Acts 7. 20. and the Iewish Historian tells us the King's Daughter Adopted him because â—e was of Divine Shape as well as of a Generous Mind The very same is Recorded by a Pagan Historian which let me observe is a great Confirmation of the Sacred History Orpheus stileth Liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to Moses's being Legistator and he attributes to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Two Tables of the Law Moreover Liber is called by the said Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Euripides he is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be occasion'd by a mistaking of those words in Exod. 34. 29. Moses's Face shone which is rendred by the Latin cornuta erat facies sua the Hebrew Karan whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornu being the ground of that mistake and causing Moses to be Pictured with two Horns Lastly saith Vossius though Moses found not out Wine as Bacchus yet in regard of This too he may have the Name of Liber for he was the Conductor of the Israelites to a Land not only flowing with Milk and Honey but abounding with Wine and he it was that incouraged the faint-hearted Israelites by the sight of that Bunch of Grapes which was the burthen of two Men Numb 13. 20 23. This is the Sum of what Vossius saith This Moses was so eminent and signal a Person and his Actions so well known to the Pagan World that Monsieur Huet thinks and indeavours to prove that he was represented not only by Mercury and Bacchus but by Apollo Aesculapius Pan Priapus Prometheus Ianus and by those Egyptian Deities especially Osiris Apis Serapis Orus Anubis The Neighbouring People of Phoenicia and Egypt could not but hear of Iosuah and his Acts and thence made their Hercules out of him and from them he was sent down to the Greeks who you may be sure would augment the Stories which they heard I say Iosua was the Pagans Hercules for he fought with Giants whose great Stature at first frighted the Israelites In the Land of Canaan which he Conquer'd were the Sons of Anak Men of a vast size Numb 13. 33 34. Bashan more signally is call'd the Land of Giants Deut. 3. 13. Whilst Iosua was fighting with these Canaanitish Giants the Lord cast down great Stones from Heaven upon them The remembrance of which saith Vossius is kept among the Gentiles and applied to Iove assisting Hercules in the very same sort when he grapled with Giants and was put hard to it Samson as well as Iosua was the Greeks Hercules and from the one the History or rather Fable of the other is taken First as Vossius observes the times of both agree Hercules and Samson were Contemporary as appears from comparing the Greek and Jewish accounts of time When these hit together there is a presumption at least Again Hercules slew the Nemaean Lion which answers to what we read of Samson Judg. 14. 5 6. A young Lion roared against him and the Spirit of the Lord came mightily upon him and he rent him as he would have rent a Kid and â—e â—ad nothing in his hand Hercules subdued many Tyrants and Oppressors that is the meaning of Hydra's Centaurs Stymphalides c. Thus Samson was rais'd up on purpose to suppress and vanqâ—liâ— those who had miserably oppress'd and 〈◊〉 the Israelites Hercules was sent Captive by Iupiter to Eurysthaeus and put to many Labours to 〈◊〉 deem his Freedom so Samson served the Fâ—â—â—listines and undertook Great and Wonderful thiâ—â—â— for his and his Countrie 's Liberty Hercules wâ—â— of great strength of Body and that Samson was so we have several remarkable Instances Hercules was Eâ—feminate and most vilely served Oâ—phale our Samson was enslaved to a Womaâ— and was undone by Dalilah Hercules and Samsâ—â— agree in their Deaths for they were both of them Spontaneous and Voluntary From such shoâ—â— hints as these we may gather that the Fable oâ— Hercules one of the Heathen-Gods or Heroes aâ— least was meant concerning Samson the Famous Judge of Israel What think you of Ionas's being signified iâ— some Circumstances by Hercules who when he returned from Colâ—his with the Argonaâ—tes as Lycophron in his Cassandra tells us was devoured by a great Fish which the Scholiast on that place saith was a Whale And Hercules lay three Days and three Nights without any considerable harm in the Belly of this Whale whence he is call'd by that Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Scholiast gives the true reason because saith he all that time it was as it were Evening with Hercules the Belly of the Fish being Dark and Shady Phâ—vorinus gives the like account of the foresaid Epithet telling us that all the while he was in the Caverns of the Whale it was Night And both Cyril and Theophylact take notice of the likeness of this Greek Fable of Hercules to the Story of Ionah I will only alledge this one thing more that those Argonautes before mention'd are said â—o have Sail'd in the Euxine-Sea which was the very
of Many of them are founded on meer imagination and are altogether precarious In answer to this I must needs say there are some who in this Theme shew themselves too Curious and Fanciful they stretch things too far and what they assert hath no other bottom than their own bold imagination The Fathers are not altogether to be excus'd in thâ—â— matter Those that have impartially perus'd Clement of Alexandria's Stromata Iustin Martyr's Exhortatory Orations to the Gentiles Eusebius's Evangelical Preparation and some other Writings of the Ancients cannot but observe that they are something extravagant in this kind and they have a conceit that several Verses in the Poets and other Passages in the re 〈…〉 of the Heathen Authors are taken out of the Bible where there is little or no ground to believe any such thing Some Persons fancy every thing to be borrowed from Scripture these Men would vouch that the Story of Romulus and Remus's being cast into Tiber in a Basket of Osiers and Faustulus's finding them and bringing them to his Wife who nourish'd them refers to Moses's being exposed in an Ark of Bull-rushes and taken up and Educated by Pharaoh's Daughter Had Orpheus's going to Hell been after Christ's time they would have said it referr'd to Christ's Descending into Hell I am as forward to blame such Men as the Objectors are and it never entred into my thoughts that every thing which hath a Resemblance to what we meet with in Scripture is therefore taken from it But this must not prejudice â—ober enquiry and true Improvement of this Notion which I offer Because some foolishly think that all or most of the passages among the Poets relate to the Bible shall we say therefore none were taken thence Because some things are made out by meer invention and wit shall we affirm that every thing is so This is fond and ridiculous Wherefore I have been very Cautious in this Subject and have kept my self within bounds I have not promiscuously propounded things but have used Choice and pitched on those particulars only which carry some probability and likelyhood with them Some observing that the Hebrew word used by Moses in Gen. 1. 2. signiâ—ies to hatâ—h as a Bird doth her Eggs by sitting upon them have thought that the Pagans had thence the notion of the World 's being an Egg and to this purpose some things are offer'd to shew that they had â—uch an apprehension And to pass by the Ancients we are told by Late Writers that some of the People in the Southern parts of the East-Indies have the same Notion of the Origine of the World The Chinoise say all things were from an Egg yea their first Man had the same rise But why might it not pass for an Egg in a plain Philosophical way as at this day there are some Philosophers who tell us that all things are from an Egg all Living Creatures at least are propagated by Eggs yeâ— Man himself Thus the World may be thought to be a Great Egg. But I rather think it was from the Oval or Round Figure of the World that they represented it by an Egg and you must know it was believ'd that this sort of Figure had some perfection in it and so on that account they took the more notice of it and this Spherical shape of the Universe was much admired and Celebrated by them yea it was thought to be Sacred and Divine so that by this means the World came to be a very Worshipful Egg. But I cannot satisfie my self that it was said to be so from the fore-cited place of Scripture where 't is said the Spirit of God moved on or hovered over the face of the Waters I do not think that a single word used in a Metaphorical way is foundation enough for this Notion Therefore I have not made use of it in the foregoing part of my Discourse but I rather reckon it to be something akin to the fancy of that Ingenuous Writer who tells us that the Generation of Castor and Pollux out of an Egg was founded on this that they were Born and brought up in an Upper-Room according to the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes hath this signification But did not this Learned Man mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed carries that sense with it Some have thought that the Story of Darius Hystaspis being chosen King of Persia by the Neighing of his Horse was grounded in the History of Mordâ—cai and the King's Horse which he rode upon for this Darius they take to be Ahasuerus But I have omitted this as well as several others because it hath little or no foundation Besides that they greatly disparage Mordecai by such an application as this for Darius got the Kingdom of Persia by his trusty Groom Oebares rather than by his Horse for he Communicated the Design to him over Night who took effectual Care to have his Master chosen Emperour the next Day And chosen he was a jockey made him a Monarch I have not had the considence to say that Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the History of Shamgar's Smiting the Philisâ—ines with an Ox-Goad which is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doing such wonderful Execution with that Weapon though 't is the conjecture of no meaner a Man than Bochart that that Fable was borrow'd from this real Truth I have not pretended to aâ—firm that the Story of Arion which Pliny and Ovid relate viz. That he being cast into the Deep by the Seamen of the Ship wherein he was struck up with his Harp and the Dolphins presently came about him and he mounted upon one of their backs and so escaped that this Story I say was taken from the Hiâ—â—ory of Ionas though there is a very considerable Writer who makes no question of it and to advance the belief of it would have us observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Minstrel and a Prophet If I had inserted into the Parallel of Samson and Hercules that Hercules's Pillars spoken of by Geographers refer to the two Pillars of the House which Samson took hold of and pull'd down it might justly have been objected that I stretch'd the Parallel too far and yet I must tell you that there are no contemptible Authors among whom Vossius is one who have made one a Reference to the other I have purposely avoided such far-fetch'd Conceits and have all along declin'd the suggestions of those Writers who have let their imaginations run too high This I consider'd that among the Poets especially there are many things which are the pure product of their Luxuriant Fancy and have no ground at all in the things themselves It is their way as I have said before to insert their own whimsies to lard True Story with their own wild Conceits and Capricio's which we must never mind for they
many ambiguous and equivocal and thence the Phrases Sentences and Speeches must needs be so too This is one Reason why the Sacred Truths of Scripture were corrupted when they came into the Hands of the Heathens The Eastern words and forms of speaking were misunderstood by the Grecians the Hebrew Dialect and Idiom were mistaken by the People of another Language and Country The Oriental Expressions were misinterpreted by the Europeans who were Strangers to the literal and proper Sense of them Hence arose Fables Fancies and groundless Conceits which they mixed with the Spiritual Verities and almost defaced and extinguished them 2. The Sacred History of Scripture and the Traditions of the First Ages of the World were easily corrupted because they were Transmitted to Ignorant and Barbarous People God was pleas'd not to vouchsafe that Light and Knowledge to the Gentiles which he bestowed on his own People but he thought fit to leave them in that darkness and blindness which their gross Sins had brought them to and which were now become the just Punishment of them Many of them were so besotted that when they heard of those Holy and Mysterious Truths they were not able to bear them they could not apprehend the true meaning and import of them But because some of them who were the most Contâ—mplative would be exercising themselves about them they resolved to make something of them or out of them And accordingly when they committed them to Writing they applied them to some Person or Thing which was known and famous among them and thus an Historical passage in Holy Scripture became a Story of their own or a Divine Truth was turn'd into a Fable By this means the things which they borrowed from the Word of God came to be Dâ—praved and Disguised 3. The long tract of Time and diversity of years have partly introduced this corruption and alteration For length of time blotted out some of the former Accounts and defaced the Memoirs of things The Antient Names of several Persons and Places are worn out and others quite different from them are used in their stead The true Original Occasion and Meaning of many things were forgotten and in place of them New but False Relations crept in Then came to pass at last when the right Notions of things were worn out that Men of Poetry and Invention thrust upon silly People their own Fancies and Conceits and perswaded them to accept of the most unlikely Stories for Truth 4. The Historical passages of Scripture and the strange Events which hapned among the Iews being spread abroad and passing through many Hands or rather Mouths could not but for that Reason be corrupted By the great diversity of Relators they were changed some adding to them and others diminishing them so that at the last they were quite different from what they were at first 5. As Superstition and Idolatry increased the greater Corruptions there were of True History Men making that to Administer to their Idolatrous Worship So that in those Countries especially where there were the fiercest Bigots for the Pagan Devotion there was alwaies a more plentiful coyning of these Fables under which were hid very useful Truths taken out of the Old Testament 6. This must be added that it was the Custom of the Antient Pagans to wrap up their Notions in obscure and dark Terms and to represent them in an Aenigmatical way Origen thinks Plato in one of his pieces hath something of that Paradise which Moses in the beginning of his Writings speaks of and he gives this Reason why he thinks so viz. because it is Plato's usual way to describe things obscurely and to disguise the greatest and most excellent Verities under the vail of Mysteries and Fables And this was the guise of others besides Plato especially of the Pagan Poets they affected obscurity and difficulty of Stile whence sprang several of the Fabulous Histories of the Gods and other odd passages in their Writings And so when they took some things of moment from Scripture or from those who were acquainted with those Sacred Records they cloath'd them with their dark and Mystical Expressions in so much that it was hard to know whence they had them 7. The Grecian Humour was to Invent and Romance their Poets especially who were their first Writers were famous for this They abused mangled jumbled and confounded the Stories in Holy Writ they turn'd those Sacred Things into Magical Pranks sometimes and from the Names of Holy Persons spoken of in the Old Testament they took occasion to invent new Deities and shape new Gods Their frequent practice was to piece out Scripture with their own Fancies and to add something of their own heads This is owing to the Greek Vanity it is to be ascribed to the Levity and Capriciousness of these Fabulous Men whose very Genius led them to affect Banter and Fictions The Poets dealt with Sacred History as the Legendaries do with the Lives of Saints they have some general ground for what they say but they make plentiful additions to it there is perhaps something of Truth at bottom but then you have their own Inventions besides Thus the Grecian Writers counterfeited all along the shape of Real Truths in most of their Fables there was a medly of Falshood and Truth together 8. This is also certain that the Pagan Philosophers did out of fear sometimes disguise the Notions of Truth which they received from Scripture Plato saith Iustin the Martyr had learnt in Egypt the True Doctrine concerning God One only God with several other Sacred Truths but lest some Melitus or Anytus should Accuse him he would not divulge them to the People For fear of incurring Socrates's Misfortune he either conceal'd or disguis'd all He dreaded the Poysonous Cup and so would not discover those Sacred Things but rather chose to lap them up in Poetick Conceits and Fables in Mysteries and Riddles which his Writings are full of And this it is likely was the Case of other Philosophers and Writers among the Gentiles they were Timorous and dared not Transgress the Publick Laws and incur the punishment due to Innovators in Religion and therefore they spoke ambiguously and obscurely and corrupted those Truths which they had received from the Holy Fountains 9. Some out of meer Ignorance of the Iewish Religion and Affairs misrepresent and corrupt those things This is seen plainly in Strabo and Diodorus the Siciâ—ian who as was hinted afore make the Iews to be Egyptians and Strabo particularly saith of Moses that he was an Egyptian Priest So Herodotus because the Hebrews had lived among the Egyptians saith those things of the former which belong to the latter and so perhaps vice versâ I remember he particularly saith that Circumcision was first of all used among the Ethyopians and Egyptians and from them went to the Phaenicians and Syrians and thence some thought Abraham receiv'd this Rite and commended it to his Posterity It is as easie to
Prophetesses for such they suppos'd them to be to assert the Writings of the New Testament It may be said that it doth not absolutely and necâ—ssarily follow that because the Fathers used the Sibylls Verses to confute the Pagans therefore they were true for they might suppose them to be such though they did not expresly declare it In answer to which I return that it cannot but be granted that there is a great probability of these Sibylline Writings being true because they are quoted by the Fathers For 1. Many of these knowing Persons use their Testimony If one or two only did so we could make no conclusion from thence but since it is certain that great numbers of them not only those before named but others expresly appeal'd to those Books we cannot with any Reason slight their Allegations 2. If these Books were quoted by the Fathers but seldom and rarely there would not be so great a Motive to attend to them but seeing we find them not only once or twice but very often made use of by them it argues that they deliberately did it and it invites us to give the greater attention and credit to them 3. They quote them not as on Supposition only but as True and Genuine and such as may and ought to be depended on 4. The Fathers were Persons that were Competent Judges in this Case Many of them were Men of Sagacity and of a Critical Genius and were not easily to be imposed upon They had also time and leisure to examine these Writings and to enquire whether they were forged or no and we are sure it was their Concern to do it for their Religion depended much upon it Wherefore those who blast the Authority of the Fathers in this point have little reason to do so They were no credulous Fools and such who took up any thing on trust they were able to discern these Writings to be Counterfeit if they had been such as well as any other Persons But notwithstanding this there have been of old and are of late several Men that reject the Sibylls Writings as Spurious and Counterfeit And who should forge them but Christians Here then I am obliged to answer that Cavil that the Writings which go under the name of the Sibylls were â—orged by Christian Hereticks This it seems was an old Objection for Origen acquaints us that it was made by the Arch Pagan Celsus And Lactantius after him saith that this Objection was renewed against the Sibylls Books by some other Pagan Adversaries viz. that they were forged by some Christians themselves Behold also the Moderns concurâ—ing with the Pagans to defame the Sibylls Scaliger is very warm against them and holds that the Fathers were much deceived about them Isaac Casaubon against Baronius endeavors to prove the credit of the Sibylls to be suspected Becman is against the authority of these Writings and saith they are Supposititious David Blondel uses all ways to prove them to be Forgeries and Impostures and he holds they were the Fictions of some busie Christians who had the boldness to impose upon the World by these Cheats and Romances As many of the ancient Christians and Fathers saith he received counterfeit Gospels Acts and Epistles so they were cheated and abused by â—hese spurious Pieces of the Sibylls The Learned Dallé is of the same Opinion and tells us that the Predictions concerning our Saviour and his Kingdom were put out under the names of the Sibylls â—y some Châ—istians who were fallen into Hereâ—â—e They had a mind to use a kind of pious Fraud â—o establish some part of Religion they thought it to cheat the World for their good and so they â—â—blish'd these Writings under the names of those â—rophetesses The Learned Dr. Cave who is â—ot wont to doat on these Moderns follows them 〈◊〉 this Opinion very closely and leaves the anciâ—nt Fathers of the Church for their sake He peâ—emptorily tells us that the Sibylls Verses were made â—nd feign'd on purpose by the Châ—istians to upâ—old their Religion and Faith and they are daâ—â—d by him from the Year 130 in Adrian's Reign 〈◊〉 is the first flight of them he saith But all â—â—is is Suspition and Prejudice and bold Affirmaâ—â—ves but no proof which will evidently appear 〈◊〉 you consider besides what hath been said alreaâ—y these following things 1. Some of the Siâ—â—lls Verses were extant before Christ's coming into the World as is conâ—essed by ancient Christians â—nd Pagans and by all the Learned Antiquaries The Acrosticks which are concerning the Last Judgment and the Consummation of the World of which I spoke before which consist of so many Verses as there are Letters in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Verse beginning with Ι the second with Η c. these I say are mentioned by Tully in his Second Book of Divination and are in an other place inserted into his Works as Eusebius testifies in the Life of Constantine and saith they are translated into Latin Verse by him where he adds that this is not a Poem of a mad and frentick Person for the Composure and Contrivance of the Verse argues the contrary and shews attention of Mind Skill and Diligence These Sibylline Verses the Initial Letters of which point at our Lord Christ are mentioned not only by Tully but by Varro who also lived before our Saviour's time If then they were extant and famous before Christ's Birth it is impossible they could be invented by the Christians Whence it is plain that all the Writings of the Sibylls were not obtruded by Christians unless you will say there were any such before Christ. Again Virgil's Fourth Eclogue is not denied to be the same now that it was at first and yet there he Comments on the Cumaean Sibyll's Oracle which is a clear Prediction of Christ. Accordingly in Constantine's Oration part of this Poem is applied to Christ and look'd on as a Prophesie of him although the Poet makes use of it in a way of Panegyrick to the Emperor Augustus and to Asinius Pollio his good Patron yea he ridiculously applies it to Pollio's Son who was born that Year He understands those words borrow'd from the Sibylls Oracle Iam redit Virgo concerning Astraea but the sense was much higher there being a reference in those words to the Sign mentioned by the Evangelical Prophet A Virgin shall conceive and bear a Son Isai. 7. 14. Of that golden Age which was to come he saith Incipient magni procedere menses What Magnitude is in Bodies that Diuturnity or Length is in Time and so here is intimated the duration of Christ's Reign Whose Kingdom is an everlasting Kingdom and shall stand for ever Dan. 2. 44. 7. 27. Or those Days and Months shall be Great because they are the Lord's to whom whatever appertaineth is Great whence every thing that is in its kind the greatest is called God's Several other things in that Eclogue are transcribed out of
four thousand p. 369. KINGS Book 2. ch 6. v. 25. The fourth Part of a Cab of Doves Dung was sold for five Pieces of Silver p. 288. CHRONICLES Book 2. ch 14. v. 5. He took away out of all the Cities of Judah the High Places and the Images p. 358. JOB Ch. 1. v. 5. It may be my Sons have cursed God in their Hearts p. 342. Ver. 11. He will curse thee to thy Face ibid. Ch. 2. v. 9. Curse God and die p. 337. Ch. 4. v. 18. His Angels he charged with Folly p. 269. PSALMS Psal. 120. v. 5. Wo is me that I sojourn in Meshec and dwell in the Tents of Kedar p. 115. Psal. 133. v. 3. As the Dew of Hermon and as the Dew that descendeth upon the Mountains of Zion p. 331. ECCLESIASTES Ch. 12. v. 2. While the Sun or the Light or the Moon or the Stars be not darkned nor the Clouds return after the Rain Ver. 4. And the Doors shall be shut in the Streets He shall rise up at the Voice of the Bird. Ver. 5. The Grashopper shall be a Burden and Desire shall fail Ver. 6. Or ever the Golden Bowl be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cistern p. 139. ISAIAH Ch. 59. v. 19. The Spirit of the Lord shall lift up a Standard p. 205. St. MATTHEW Ch. 10. v. 14. Shake off the Dust of your Feet p. 189 Ver. 34. Think not that I am come to send Peace c. p. 363. Ch. 12. v. 40. Jonas was in the Whales Belly Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 281. Ch. 13. v. 32. Which indeed is the least of all Seeds p. 117. Ch. 24. v. 34. This Generation shall not pass away till all these things are fulfilled p. 391. Ch. 26. v. 64. The Son of Man Why our Saviour is called so p. 221. St. LUKE Ch. 22. v. 36. But now he that hath a Purse let him take it and likewise his Scrip he that hath no Sword let him sell his Garment and buy one p. 126. St. JOHN Ch. 20. v. 10. Then the Disciples went away again unto their own home Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 82. ACTS Ch. 7. v. 15. Jacob went down into Egypt and died â—e and our Fathers Ver. 16. And were carried over into Sychem and laid in the Sepulâ—â—re that Abraham bought for a Sum of Money of the Sons of Emmor â—he Father of Sychem p. 361. Ch. 13. v. 20. After that he gave them Iudges about the Space of four hundred and fifty Years until Samuel the Propâ—et p. 402. Ch. 23. v. 5. I wist not that he was the High Priest p. 128. CORINTHIANS 2d Epist. Ch. 2. v. 5. He hath not grieved me but in part p. 99. COLOSSIANS Ch. 1. v. 15. Who is the first-born of every Creature p. 215. Ver. 18. The first-born from the Dead p. 217. THESSALONIANS 2d Epist. Ch. 3. v. 1. That the Word of the Lord may have free Course and be glorified And Other Texts which refer to the Olympick Games p. 180. HEBREWS Ch. 9. v. 4. Wherein was the Golden Pot that had Manna and Aaron's Rod that budded and the Tables of the Covenant p. 365. Ch. 12. v. 24. The Blood of Sprinkling which speaks better things than that of Abel p. 389. TIMOTHY 1st Epist. Ch. 1. v. 8. The Law is not made for a righteous Man Ch. 4. v. 8. Bodily Exercise profiteth little p. 167. TIMOTHY 2d Epist. Ch. 4. v. 13. Especially the Parchments p. 420. St. PETER 2d Epist. Ch. 1. v. 20. No Prophecy of the Scripture is of any private Interpretation The rest of the Texts are interpreted according to the Sense of Other Expositors OF THE STILE OF THE Holy Scriptures CHAP. 1. There is a primary or literal and a secondary or mystical Sense in the Sacred Writings A brief Explication of both Several Instances of them in the Old Testament Episcopius's Opinion concerning the fulfilling of some Passages of the Old Testament by way of Accommodation animadverted upon Instances in the New Testament of the double Sense of Scripture The Nature of Parables especially of those that our Saviour useth fully discussed The several Reasons of this parabolical and mystical way of instructing the People The Parable of the Ten Virgins particularly illustrated A double historical Sense in the 24th Chapter of St. Matthew The like in other Places asserted by Dr. Jackson Whence the peculiar and transcendent Excellency of the inspired Writings is inferred A just Censure of those Writers who vilify the Letter of Scripture and mind nothing in it but the mystical Interpretation Dr. Bufnet's allegorizing and at the same time ridiculing the 3d Chapter of Genesis rebuked The great Mischiefs of excluding the literal Sense of Scripture The other Extream viz. of resting altogether in the literal meaning of the Bible condemned Erasmus Calvin Grotius tax'd for this Rules to be observed for knowing what Places are to be understood in a primary literal Sense and what in a secondary or mystical HAving in a former Discourse treated of the Authority of the Sacred Writings of the Old and New Testament I am now obliged according to what â— then undertook to give a particular Account of their Stile By which taking it in a large and extensive Notion I understand the Sense and Import of the Holy Writ as well as the Composition of the Words The Stile of Scripture comprehends the Divine Meaning no less than the Phraseology of it Accordingly I will reduce all that I intend to say upon this Subject to these ensuing Propositions I. There is a mystical as well as a literal Sense of many Passages of these inspired Writings and we are carefully to attend to both II. The Stile of Holy Scripture hath several things in it which are according to the Phrase and Strain of other applauded Writers which therefore we ought to be acquainted with that we may the more easily understand the sacred Penmen III. As there are many things in the Stile and Composure of the Bible common to it with other Authors so there are some things peculiar and proper to it which we are more especially concern'd to take notice of that the Singularity and Propriety of them may be rightly understood by us IV. The Stile and Expression of Scripture are such that there are many Passages in it which are obscure and difficult And here a particular but full Account must be given of that Obscurity and Difficulty And likewise I shall make it my Task to remove them by a particular Explication and Illustration of those Texts which shall be alledged The first Proposition This is to be laid down in the first Place that there is both a literal and a mystical Sense in Scripture The literal Sense is when the Words are taken as they originally and properly signify The mystical one is when the Words are to be understood in a more sublime Sense than the bare Letter of them imports This mystical
spoken by the Prophet then was fulfilled that which was spoken and the like The Places speak not primarily of those things which they are alledged for but secondarily they do and so are truly said to be fulfilled I know Episcopius and some others before him tell us that these Scriptures are said to be fulfilled when there happens something like them when there is a Representation or Similitude of the things when there may be a fair Accommodating of one Event to another then this Phrase is used But a judicious Writer saith well No Prophecy can be truly said to be fulfilled only by way of Accommodation or Allusion for there is no allusive Sense of Scripture distinct from the literal and mystical ones This then is a new way of fulfilling Predictions of the Old Testament and was never heard of among the antient Expositors of Scripture They never dreamt of a way of Accommodation but understood by those Words a strict Completion of those Texts in the Old Testament for it is said they were fulfilled But how Namely there being a double Sense in those Texts the Evangelists take notice and leave upon Record that they were accomplished and fulfilled in the secondary or mystical Sense And this I take to be the true Import of the Apostle's Words 2. Pet. 1. 20. No Prophecy of the Scripture is of any private Interpretation though I know there is another Exposition generally given of them by those that comment on these Words But freely and impartially scan them and you will find this to be the genuine Sense of them Scripture-Prophecies are not fulfilled according to the literal or proper Signification of them only they frequently have a mystical Sense with the literal is joined a typical one or one literal one is added to another This is the secondary and as 't were the improper Sense but the other is the first and more proper one for that is the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of proper Interpretation And if you consult the Greek of the Text you 'll see there is Reason to translate it thus Every Prophecy of Scripture is not of proper Interpretation i. e. there are some Predictions that contain a secondary as well as a primary meaning in them they are fulfilled according to both these and therefore cann't be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of proper Interpretation This Exposition of the Place is confirmed by the Reason that follows for the Prophecy came not of old time by the Will of Man but holy Men of God spake as they were moved by the Holy Ghost i. e. these Predictions were of an extraordinary Nature there was a deeper and farther Meaning in them than is in the Writings of Men they are not bounded by a single Sense and therefore neither are they to be interpreted so This might be made good from several Instances besides those aâ—ore alledged Many other Places in the Old Testament might be mentioned to prove that the same Texts are to be taken in a different manner that there is sometimes a double meaning in them which is plain from the Quotations in the New Testament for the Evangelists and Apostles quoting of them is a clear Proof that there is a primary and secondary Sense of those Texts and that this latter is sometimes historical and sometimes spiritual for we see these inspired Writers of the New Testament take no notice of the first literal Sense of those Places but understand them wholly in the secondary way If we look into the Books themselves of the New Testament we shall discover there likewise this double Meaning in several Places Witness the many Parables which are used by our Saviour and which are recorded by the Evangelists It is true the Old Testament is not destitute of this â—ort of Enigmatical Instructions but because those in the New are most numerous and because our blessed Master himâ—elf hath thought fit to express himâ—elf in this parabolical way therefore I choose to speak of it here Parables as the Greek Word signifies are properly a comparing of things together setting one against another a making use of one Thing or Narrative to set forth and represent to us another of a higher Nature Therefore in a Parable the Antients used to observe two Parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former being the Ground-work and Plot as it were and it might be either true or feigned and the latter was the Application or if you will the Moral of the other The Hebrew Word used for a Parable will give us further Light into it It signifies first any Sentence or Saying that is by way of Similitude or Comparison and so answers to the Greek Word and is rightly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint for the Verb Mashal from whence the Noun comes signifies to compare and lay things together and liâ—en one to another Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is synonymous with Mashal signifies any Compariâ—on or Similitude as in Mattâ— 24. 32. Now learn a Parable of the Figtree When his Branch is yet tender and pâ—tteth forth Leaves ye know that Summer is nigh So likewise ye c. Here Câ—â—ist explains the Etymology and Import of a Parable in its first and more simple Signification it is only a Simile as you see here in these Words and so it is taken in several other Places of the New Testament But this is not all it signifies such a comparative Saying Speech or Narration as is obscure and intriâ—ate and contains some greater and higher Meaning than the bare Words offer to us Thus what is darkly and â—iguratively expressed is called a Parable in Matth. 15. 15. And so the Rabbins call any Figure or Allegory the way of a Parable But most properly and strictly a Parable is a feigned declaring of a thing as if it were done when indeed it is not really done but something else is signified by what is so declared Now put these things together and a Parable may be defined thus it is such an artificial Speech wherein one thing is compared and likened with another but with some Obâ—curity and Intricateness and we are to understand what is said not according to the usual Soâ—nd and literal Meaning of the Words but with reference to some other thing thereby mystically signiâ—ied as â—s evident in the Parables of our Saviouâ— If you ask why he so often delivered things and consequently why Part of the Scrâ—pture is written in this mystical way I answer 1. It had been the Custom and Use of the Antients to express themselves after this manner and our Saviour in this as in some other things was pleased to follow their Example That the allegorical and mystical way of Teaching was antient and used not only by the Poets but Philosophers of old is sufficiently known Orpheus represented his Mysteries in a kind of Fables Pythagoras by Numbers and Symbols Plato
who thereby destroys the whole System of Theology and of Christianity it self for if there were none of those things before mentioned if in a literal and historical Sense there was no such thing as that first Disoâ—edience of Adam if there be nothing true concerning the Temptation and the Apostacy of our first Parents and the Evils and Misery that ensued upon it then it will follow thence that Mankind had no need of a Saviour and Redeemer then Christ's Coming in the Flesh was in vain then all Christianity falls to the Ground then when the Writings of the New Testament speak of Eve's being deceived and being in the Transgression when they acquaint us that the Serpent beguiled Eve through his Subtility and that by one Man's Disobedience many were made Sinners and that in Adam all died all is mere Romance and Fiction there was nothing of these in Reality And then likewise we have as good Reason to believe that the other Parts of the New Testament which speak of our Saviour and all his Undertakings are to be understood in the same manner that is they are but a cunningly devised Parable they may have some moral meaning as Esop's Fables have but they contain nothing of real Fact This is the natural Result of allegorizing the 3d Chapter of Genesis By dealing thus with this Part of the Bible he hath baffled all the rest he hath wretchedly subverted the whole Scheme of our Religion he hath spoil'd the whole Fabrick of Christianity and he hath made the Scripture useless and insignificant So that by this one Attempt of his he hath shaken not to say overturn'd the Foundations of Religion he hath taken part with the known Despisers of all revealed Theology he hath encouraged and patronized the wild Conceits of Scepticks he hath strengthned the Hands of the Profane he hath abundantly gratified the whole Tribe of Atheists and Deists he hath won their Hearts for ever And indeed we cannot but observe what fort of Men they are that applaud his Undertaking viz. the Wits of the Town as they are call'd Men disposed to very ill Thoughts of Religion and the Scriptures yea Men generally indulging themselves in Immorality and Debauchery These are the Persons that promote his Notions and cry up his Writings This Theorist is become much more pleasing to them than Mr. Hobbs This new Archaeologist is far more taking than the Leviathan because he nips the Bible more closely and also because he is not as the other a Layman but a professed Divine and that of the Church of England This makes his Enterprize so acceptable to these Men for now they have a Clergyman to vouch them they have the Warranty of a Church-man I will not question or so much as suspect the Prudence of our Ecclesiastical Governors but in my Judgment if there be no publick Censure pass'd upon such a daring Attempt as this by a Member of our Church Atheists will have just Ground to laugh at our Discipline as well as they do at our Doctrine To excuse himself he saith this way of speaking is used in the Writings of the New Testament and confessed to be Metaphorical and Symbolical and why not then in Genesis I answer Because though there are some Expressions of that Nature as the Trumpet sounding and the Books opened at the Day of Judgment which are but metaphorical it is likely yet it is easy to discern it And in other Places it is intimated and sometimes plainly declared that the Passages are metaphorical and myâ—â—ical as in the Parables of the Prophets and of our Saviour But it is quite anothâ—r thing which we are speaking of viz. not an Expression or two but a whole entire History delivered in plain Words and with all its Circumstances as Matter of Fact and there is not the least Intimation of any other Sense yea many of the Particulars are mentioned in other Places of the Old and New Testament as direct Matter of Fact Wherefore when he attempts to solve his Undertaking by alledging some Passages in the New Testament of Christ and his Apostles he cannot but see that it is very foreign to his Business Again in a short Appendix to his Book where he seems to retract in a manner what he â—ad said having been informed he â—aith that it was displeasing to pious and wife Men he excuses himself by alledging the Fathers who 't is true present us with several allegorical Interpretations and Descants on some Places of Scripture and particularly on the 3d Chapter of Genesis but this is â—othing to his purpose because those antient Writers do not deny the literal Sense which he doth He is not content to allegorize that Chapter but he wholly rejects the literal Meaning and confidently avers that Moses all along tells a Story that â—ath nothing of Truth in it and is not spoken according to the Nature of the things So I grant that some of the old Iewish Doâ—tâ—rs moralized Mâ—ses's History but they did not slight much less â—upersede and lay aside the historical Sense And moreover he hath neither the Fathers nor the Rabbies as an Example of ridiouling the Mosaick History which yet he doth throughout his whole Discourse on that Chapter shewing his little Talent of Jesting and Droâ—ling So that in brief it might become Hudibras better than a Doctor of Divinity I appeal to any that are acquainted with the antient Monuments of the Church whether he doth not perfectly tread in the Steps of the old Adversaries and Blasphemers of Christianity Iulian Celsus c. The former of these speaking of and deriding what is said in Genesis concerning Adam and Paradise and eating the forbidden Fruit c. positively declares that these are altogether fabulous And again afterwards What Difference is there saith he between these and the Fables of the Greeks What Dr. Burnet saith amounts to the same for when he expresly saith Moses delivered nothing of the Physical Truth concerning the Creation of the World c. but wisely dissembles to accommodate himself to the People and when he tells us that Moses said these things only to conciliate Force and Authority to his Laws which are his own Words he doth as good as say that what he delivers is a Fable He might in plain Terms have stiled the Mosaick History a Fabulous Tradition as Simplicius calls the Account which Moses gives of the Creation Yea he might as well have spoken the Language of his Friend Celsus who call'd the Mosaick Relation concerning Adam and Eve an old Wife's Fable Thus we see what Examples he follows some of the craftiest and subtilest but yet the most malicious Enemies of the Christians who laugh'd at their Religion whilst others persecuted it and did more harm by that dâ—riding it than others by violent oppressing it But lo a remarkable Example of the Divine Justice viz. on the bold Gentleman who lately englished that part of the Doctor 's Book
in them to all their Posterity Those Places Psal. 22. 16. They pierced my Hands and my Feet And ver 18. They part my Garments among them and cast Lots upon my Vesture Calvin is enclined to interpret simply and not concerning Christ he would have them to be only metaphorical Expressions of David's Calamities and Sufferings notwithstanding it is expresly said by the Evangelist St. Matthew that those things were done to Christ that it might be fulfilled which was spoken by the Prophet Matth. 27. 35. And by the Evangelist St. Iohn This was done that the Scripture should be fulfilled ch 19. 36 37. And so as to that Text Ier. 31. 22. The Lord hath created a new thing in the Earth a Woman shall compass a Man The same Author will not have this Prophecy for such it is though it seems to speak of a thing past it being the Custom of prophetick Writers to signify the future Time by the past as you shall hear afterwards he will not I say have this Prediction refer in the least to Christ and the Virgin Mary It is ridiculous he saith to understand it so And some other Prophecies which are meant of Christ he understands otherwise confining himself to the bare Letter of the Words Thus this excellent Person out of an Affectation of Novelty perverts those Scriptures which the antient Fathers quoted as spoken of Christ and he plainly tells us that the Fathers abused those Places But which is far worse he refuseth to expound some of those Texts of the Old Testament concerning Christ notwithstanding the Evangelical Writers in the New Testament alledg them as punctually fulfilled in him and in what he suffered For this Reason that renowned Man may be thought to incline to Iudaism or Arianism as much as Erasmus is thought by some for you shall find the one as well as the other interpreting Places of Scripture which speak of Christ quite to another Sense One of the Worthies of our Church excuseth the former of these Persons after this manner and why may not the same Excuse serve for the latter It was saith he rather fear lest he should give Offence unto the Jews than any Desire or Inclination to comply with them which makes him sometimes give the same Interpretations of Scriptures which they do without Search after farther Mysteries than the Letter it self doth administer It was the Candour of this excellent Divine to apologize thus for that great Man and the same Apology may serve for the other yet certainly we ought to supply the Defect of their Expositions on those Places by adding the secondary and mystical Sense to them else we leave those Texts maimed and imperfect yea we rob them of that which is most considerable and precious in them that which is the Dabar Gadol as the Jewish Masters call the mystical Sense this being great in comparison of the literal one which is call'd by them Dabar Katon little and inconsiderable viz. in respect of the other This was the Fault of another great Man great in Name as well as Worth Herein he disdains not to tread in the Steps of Mr. Calvin though in many other things he is very averse to his Expositions We shall find that when he treats of the Texts in the Old Testament which speak concerning Christ he generally interprets them in the first and literal Sense contrary to the Practice of all Apostolical and Antient Expositors who constantly search into the mystical Sense of Scripture as the choicest Treasure that is to be found in it Gold and Diamonds and the richest Gems lie hid in the Bowels of the Earth The richest and most precious Truths of Heaven are treasured up in the Entrails of this Holy Book they are hid in the most inward Recesses of it Demoâ—ritus could say Truth lies hid in a deep Pit This is most certain of Divine Truth contained in the Holy Scripture besides what we meet with in the Letter and Surface of it there is yet a more choice Discovery to be made by searching into the Depths of it and by Discerning the spiritual Meaning those deep things of God which lie covered under the Letter and History It is a Rule that holds good concerning the Divine as well as Humane Laws He that conâ—ines himself to the Letter sticks in the mere Bark and Outside and can go no further he reacheth not to the inward Sense Pith and Mind of those Laws We must needs fall short of the Truth of Scripture that sacred Law given us by God unless we indeavour to acquaint our selves with both these not only the historical but the more sublime and mystical Sense of it Both these jointly make up Divine Truth Therefore that is a good Rule in interpreting Scripture which was practised by Athanasius We saith he do not take away the Literal Sense to bring in the Spiritual one but we maintain the more powerful Meaning of the Spirit by keeping up the literal Sense These two must go together If we lay aside the former the Scripture is no longer Scripture i. e. a written Law made up of Letters and if we lay aside the latter we do Despite to the Spirit of Grace who hath lodged a farther Meaning in the Holy Scriptures which were inspired by him than that which is contained in the Letter Wherefore to understand the Scriptures as we should do we must be careful to find out the secondary or mystical Interpretation of the Words as well as the primary or literal And that we may know when the Sense is of the former and not of the latter sort it will be needful to observe these following Rules The first is given us by R. Ben-Ezra thus If any Precept in Scripture be not consonant to Reason it must not be taken in the simple or literal Sense as that Place Circumcise the Foreskin of your Hearts Deut. 10. 16. We cannot suppose this to be understood literally because saith he it is so unreasonable and absurd a thing yea indeed it is utterly impossible for there is no such thing as the Praeputium of the Heart In these and the like Places a spiritual Sense must be searched for otherwise we must assert that the Scripture enjoins us the doing of those things which cannot be done Besides if we understand it literally i. e. of the circumcising or paring off any Part of the Heart this is an inhumane and bloody thing to do this is to be cruel to our selves yea 't is Self-murder Therefore according to a second Rule which I am to propound this cannot be the Sense of the Place and consequently the literal Meaning is not intended here The Rule is this That all Precepts or Prohibitions which as to their Sound are wholly repugnant to the Moral Law and the express Command of God there contain in them some mystical or spiritual Sense By this you may judg of the Meaning of those Places of Scripture Prov. 23. 2. Put a
Knife to thy Throat if thou be a Man given to Appetite And that of our Saviour Matth. 5. 29 30. If the right Eye offend thee pluck it out and if the right Hand offend thee cut it off To which I may add Prov. 25. 21. Rom. 12. 20. Heap up Coles on your Enemies Heads When a Person is thus commanded in Scripture to do some thing contrary to the express Law of God we may conclude that Command is to be understood in a secondary or mystical Sense and not according to the Letter So when God bids Hosea take a Wife of Whoredoms and Children of Whoredoms ch 1. 2. And when it is added that he went and took such an one ver 3. we must look upon it as a Parable a mystical Saying It was a Vision saith St. Ierom. So saith Ionathan the Chaldee Paraphrast and Maimonides agrees with him It is certain that this was done only in Shew and Representation but not actually and really because it was contrary to that direct Prohibition in the Law Lev. 21. 7. Thou shalt not take a Wife that is a Whore The Meaning then of the foregoing Words is this that seeing this People brag that they are my People my Spouse my Children go and represent the true State they are in by a Parable and let them know that they are as much my Wife and my Children and no more than if you should take a professed Whore with her spurious Brats and say that she is your lawful Wife and they are your lawful Children which is absolutely false This I conceive is the plain Meaning of the Words But that Command of God to Abraham Gen. 22. 2. Take thy Son the only Son Isaac and offer him for a Burnt-offering is of another kind for that this is not to be understood mystically but literally we can prove from the History it self which is so related that we may plainly see it was a Matter of Fact and it is inserted among other Historical Passages concerning that Patriarch whereas the Prophetical Books such as that of Hosea contain in them Visions and Representations of things spoken of as really done although they are not Besides we are certain that Abraham's offering his Son Isaac i. e. his binding him and laying him upon the Altar and undertaking to kill him were real things and actually performed because we are â—old by the infallible Penmen of the New Testament that they were so for they alledg this Matter of Fact to prove and demonstrate the Doctrine which they deliver Heb. 11. 17. Iam. 2. 21. Wherefore we are sure it was a Reality and consequently the Words in Genesis are to be understood in a plain Literal Sense A third Rule and the most useful is this See what Texts of Scripture are already interpreted in a Mystical Sense by the Evangelists and Apostles and observe the Nature Occasion and Circumstances of those Places and thereby you will be able to Discern what other Places of Scripture are to be understood in the same manner And accordingly you must interpret them not after the Bare Letter or History but in a Spiritual Sense And so much for the first thing which is to be taken notice of in order to our having a right Understanding of the Stile of Scripture viz. that there are many Places in it that have a Double Sense CHAP. II. The Scripture in many Places speaks not accurately but according to the Vulgar Opinion and Apprehensions of Men. Several Instances of this in the Old and New Testament The Phrases Expressions and Modes of Speaking used by the Inspired Writers are the same with those that we find in the best Classick Authors This largely proved from the Phraseology of the Old and New Testament More particularly the Similitudes and Comparisons in both are alike The Correspondence of Scripture-Phrase with the profane Stile shew'd by Grotius Pricaeus Gataker c. There are in the Bible the same moral Notions and express'd in the very same Stile that there are in Pagan Writers In both Man's Life is a Way a Pilgrimage a Warfare Other Ethick Notions viz. that Good and Vertuous Men are Free and that all Vicious Persons are Slaves that Good Men are Wife and all others are Fools to which latter the Author reduceth John 20. 10. though generally interpreted otherwise and comments upon it that Good Men are the Friends of God that Vitious Men are Dead that Death is a Sleep All which occur in the Sacred Writings as well as in Pagan Moralists THE Second Proposition is this that the Stile of the Holy Scripture hath many things in it which are according to the usual Strain of other Writers and Authors Take this in these Particulars â— The Scripture in many Places speaks not accurately but according to the vulgar Opinion and Apprehensions of Men. Thus it is a common Observation but I will not balk it here that in the Mosaick History of the Creation of the World it is said God made two great Lights Gen. 1. 16. and the Moon is reckoned as one of them whereas it is not to be doubted that the Sun but especially the Moon is but a little Light in comparison of some of the Fixed Stars But this we may truly say with an antient Christian Writer It was not Moses's Purpose to act the Philosopher or Astronomer in the Book of Genesis But because the Sun is nearer to us than those Fixed Lights are and the Moon is much nearer than the Sun therefore though they be less in themselves than those Remote Stars yet they seem to our Sight to be the Biggest Lights that God hath set up in the Heavens Wherefore they are emphatically and by way of Eminency call'd in the Hebrew the Great Lights though the least of the Stars be a greater Light than the Sun or Moon So though it is said of the Almighty Creator and Preserver of the World that he hangeth the Earth upon nothing Job 26. 7. which is exactly and philosophically true yet in another Place of this Book we read of the Pillars of the Earth Job 9. 6. which is a manner of Speech adapted to the Capacity of the Vulgar who cannot conceive how so great and massy a Body as this Ball of Earth can hang hovering in the Air and be upheld without some Props And several other such Expressions there are in Scripture which are spoken according to the popular Apprehensions and the seeming Appearance of things not the Exactness of the things themselves Therefore their Attempts have been to little purpose who would force a Philosophy out of the Bible as if they had a mind to present us with a Body of Philosophy jure divino As some Grammarians and Criticks pretend to find all Arts and Sciences whatsoever in Homer's Poems so these fond Men undertake to discover a Compleat System of Natural Philosophy in the Sacred Writings But this is a very vain Enterprize because though there is a great deal of
Suetonius Ad pedes stantes are Servants that attend on their Masters And ad pedes without any Addition hath the like Signification in Martial This is very frequent and aâ— pedibus is used in the same Sense Thus the Holy and Profane Stile agree which I will next make good from those Texts where there is mention of Light as it signifies Ioy or Gladness as in Psal. 97. 11. Light is sown for the Righteous which is thus explained in the next Clause and Gladness for the Vpright in Heart Esth. 8. 15. we read thus The City of Shushan rejoiced but Iunius and Tremellius very rightly according to the Original render it lucebat it shined or was enlightned And the Words there immediately following are a Comment upon it the Iews had Light and Gladness and Ioy. In conformity to this observe that in Isa. 50. 10. the Forlorn and Distressed Person who is void of all Ioy and Mirth is said to walk in Darkness and to have no Light We often read of the Light of the Countenance which is no other than the Pleasant â—ire and Joyful Aspect of it the same with a Chearful Countenance Prov. 15. 13. The shining of the Face which is often mentioned in the Sacred Writings is of the same import and is a farther Proof that Light and Ioy are synonymous In Psal. 12. 〈◊〉 and Isa. 58. 8. Light is no other than Ioy. So the Candla or Lamp of the Wicked Job 21. 17. is their Ioy and Prosperity and the Phrase is again used in the same sense ch 2â— v. â— And Prov. 21. 4. is pertinent here if we translate it according to the Septnagint and the Vulgar Latin The Light of the wicked is Sin i. e. their rejoicing is Sin or Vanity as that word sometimes signifies And so this Text is of the same import with Prov. 13. 9. The Lamp of the Wicked shall be put out I might take notice that the Voice of Mirth and the Voice of Gladness and the Light of the Candle are join'd together Ier. 25. 10. And I might remind those that are critical that the Hebrew word Samach is rendred laetus bilaris suit and also luxit â—laruit as in Prov. 13. 9. The Light of the Righteous rejoiceth or as that word will bear it shineth To be merry and to shine are expressed by that same Verb. So the Feast of Dedicaton instituted by Iudas Maccabeus was call'd the Feast of Lights because a great Happiness and Ioy began then to shine as a Light contrary to their Hopes With the Holy Tongue and Stile agrees that of the Greek and Romans thus among the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hilaris is said by the Etymologists to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luceo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Ioy in the Prince of Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he brought Ioy to his Companions and thus it signifies in another place in the same Poet. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an endearing Compellation and is the same with my sweet Delight my dear Ioy And it must be confess'd by those that have look'd with any care into other Greek Authors that this word is sometimes taken in that sense and accordingly 'tis expounded so by the Learned Glossaries And the Latines teach us to say in their kind and blandishing Salutation Lux mea as much as to say my Ioy and Delight Thus in the three Learned Language Light signifies Ioy as Darkness denotes Calamity and Sorrow And why may not our own Language be added to the rest and be thought to resemble them in this Particular which may be seen in the antient English Metre of the first Verse of the 110th Psalm In God the Lord be glad and light And who knows not that lightsome and joyful are of the same Signification in our vulgar Speech at this day And that it may appear that Grammar and Criticism are no Enemies to Philosophy it is probable that Men have chosen to express and denote things that are joyful and pleasant by the Name of Light because this of all things in the World is the most Chearing and Comfortable according to the Suffrage of the Royal Preacher and indeed of all Mankind Truly the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun And again Prov. 15. 30. The Light of the Eyes rejoiceth the Heart It is both pleasant in it self and renders all other things so too It is an old Rabinnical Proverb When the Sun ariseth the sick ariseth he finds himself better in the Day than in the Night and ordinary Experience vouches this for Truth Wherefore when the Sun is gone Men labour to supply its Gladsome Presence by something that resembleth it Here I might embellish this Notion by observing to you that it was antiently the Usage in many Countries to testify their publick Rejoioings by Illuminations It is apparent from many Instances that they were wont to set up Lights in their Windows and at their Gates for this very purpose The Romans did this on their high Days as Iuvenal testifies Cuncta nitent longos erexit janua ramos Et matutinis operatur festa lucernis The Egyptians did the like on their Festivals saith Herodotus And that the Jews used it on their Publick Solemnities we learn from Persius who chastises the Romans for their Levity and Folly in imitating the Customs of that People At cùm Herodis venere dies unctâque fenestrâ Dispositâ—â— pinguem nebulam vomuere lucernae When Antiochus was honourably received by the Jews with a pretence of Mirth at least 't is said he was brought in with Torch-light and with great Shoutings into the City 2 Mac. 4. 22. This was the Practice at great Triumphs and publick Reception of Princes not only among the Jews but Christians as we are acquainted by Eusebius And Gregory Nazianzen tells us that Athanasius was received into the City with the like Pomp. And hither we may refer the Nupâ—ial Torches which were wont to be carried at Marriages as Tokens of Rejoiâ—â—ng Thus Illuminations of old were Expressions of Ioy as they are even at this day On the contrary as Suidas observes the Latin lugeo is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrâ— because they lighted up no Candles but sat in the dark when they mourned Silicernium the Funeral mournful Banquet is as much as Sâ—lucâ—rnium i. e. sine lucernâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as you find it quoted by Vossius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sum is Darkness is grâ—evous and doleful productive of Sorrow and Sadness but where-ever the Light displays its Beauty it gilds all things with Joy and Gladness and thence we see that not only in the Stile of Sacred Scripture but among Profane Writers Light and Ioy are expressive of one another This Agreement and Concurrence
of both in their Stile may be observed in this That the Outward and Inward Man which St. Paul mentions are no strange Language among some of the Classick Authors for you read of Salus interioris hominis in one of Plautus's Comedies where interior homo is the Soul or Life the better part of Man in which sense the Apostle useth it The very Phrase of a perfect Man in Epâ— 4. 13. is made use of by the great Moral Philosopher Epictetus who opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perfect Man i. e. a Man of ripe Years to a Youth a Man of Growth and Maturity in Morals to one that is but a Novice or Beginner in them Only whereas the Philosopher applies it to Morality St. Paul doth it to Christianity The same Apostle calls the Body a Vessel 1 Thess. 4. 4. Let every one know how to possess his Vessel i. e. his Body in Sanctification and Honour And so it is call'd by the great Roman Philosopher and Orator The Body saith he is as 't were the Vessel of the Soul or some such Receptacle of that noble part of Man And Antoninus in a very disparaging manner stiles it the worser sort of Vessel which is an Expression not unlike to that of another Apostle who calls a Woman the weaker Vessel or Instrument for the word signifies both an Utensil very infirm and frail in comparison of the other Sex which is generally strong and robust St. Paul calls his Body a Tabernacle and so doth St. Peter stile his and when St. Iohn applies the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Saviour telling us that he came and pitch'd his Tent with us for a time the meaning is that he assumed a Body and dwelt here on Earth in it which is the very Language of the Antient Grecians who call'd the Body of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tent a Tabernacle Yea the whole Man is express'd and described by St. Paul in a Tripartite Division after the same manner that he is by the Gentile Philosophers This Apostle represents him as consisting of three main Parts Spirit Soul and Body 1 Thess. 5. 23. which very Distribution is to be found in Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in another place he divides Man after the same way but in words that approach nearer to those of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and explains it thus to the Body belong the External Senses to the Soul the Affections and Passions to the Mind or Spirit the Judgment and refined Thoughts and Reason And in other Pagan Writings especially those of Plato and his Followers the same Division of Man is observed and is exactly that of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is All that a Man is And as this and other inspired Writers frequently use the word Flesh to signify the depraved Nature of Man so it hath the same Interpretation in the Incomparable Antoninus where you will find that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the corrupt part of Man the Carnal and Sensual Inclinations that part of the Soul which struggles with Reason and on all occasions makes head against it I could here in several Particulars shew that Porphyrius comes very near to the Holy Stile in many words which he uses And it might be cleared by several Quotations out of Hierocles that he imitates the Phraseology of the Scripture especially of the New Testament Are not the Similitudes especially those that are plain and homely which we meet with in the Bible found in the best Antient Writers The crackling of Thorns under a Pot is made use of by Solomon to set forth a Short and Fading Pleasure tho it be accompanied with some Noise and Stir And the very same is used by Virgil Magno veluti cùm flamina sonore Virgea suggeritur costis undantis aheni Homer the great Soul of Poetry tells us in Commendation of Nestor's Speech that it was sweeter than Honey by which plain wording he sets forth that Old Counsellor's Fluent and Elegant Language his Excellent and Charming Art of delivering his Advice and Counsel Which is the very Similitude that the Psalmist the most Divine Poet makes use of to express the Ravishing Sweetness of God's Law It is saith he sweeter than Honey and the Honey-Comb Psal. 19. 10. and the same he repeats in Psal. 119. 103. His Royal Son makes use of the same homely Comparison Pleasant Words saith he are as a Honey-Comb Prov. 16. 24. And in his Admirable and Transcendent Poem he disdains not this familiar Stile where he brings in the Sacred Bridegroom speaking thus to his Spouse Thy Lips drop as an Honey-Combe Cant. 4. 11. And in this Book of the Canticles it might be particularly made good that the Description of the Beauty of the Bride and the rest of the Amorous Passages and Expressions to set forth the Soft Passion are such as you find in Authors that treat of that Subject as Homer Musaeus Pindar Theocritus Virgil Horace Ovid Ausonius Claudian and others that have spoken of Love and Beauty That plain and Country Simile used by our Blessed Master As a Hen gathereth her Chickens under her Wings is expresly in Euripides one of the delicatest Poets that Greece afforded and who gave the liveliest Characters of Things and in this very manner of speaking he is followed by Seneca the Tragedian Certainly this was a very apposite Similitude the Hen being as the Arabians stile her Mater Congregationis the kind Mother that gathers her young ones together that by her loving Voice expresses her Affection and Care to her tender Brood and invites them to a safe Refuge and Shelter in time of Danger In brief any Man that is conversant in Homer Virgil and other Antient Authors of greatest Note and Repute may observe that the Penmen of the Bible use the same Similitudes which those Writers frequently do they have the same plain trite and vulgar Comparisons which are in them As for the other Passages Phrases and Modes of speaking in the Holy Scripture which resemble those that we find in other Authors they are innumerable Grotius that Unparallell'd Critick in his Annotations on the Bible shews every-where almost the Correspondence of Scripture-Phrase with the Profane Stile he hath by a vast Collection let us see how the Sacred Dialect agrees with the Phrase of the Best Writers Out of all sorts of Authors whatsoever he proves the Scripture-Stile to be Proper and Elegant which no Man before him hath done so well and so largely He compares all along as he goeth the Holy Stile with that of Herodotus Plato Demosihenes Thucydides Xenophon Isocrates Gallen and others who are the best and most elegant Hellenists â—ea he shews that the Wittiest Writers among the Greeks as Sophocles Aristophanes Euripides Lucian have the very same Phrases and Expressions which we read in
the Bible and they have many more which very much resemble them He shews the like Correspondence between the Scriptures and those Laâ—in Writers who are the best Masters of that Language and in several Instances demonstrates that the Sacred Writers speak as the best Authors in that Tongue do All this he hath most learnedly performed and upon this account alone if there were no other he is worth the perusal of all Ingenious Men especially those who are more devoted to Polite and Critical Learning This very same Task is excellently performed by a Learned Foreign Critick who hath abundantly made it good in his Commentaries on the Psalms and most of the New Testament that the Stile of Scripture is conformable to that of the best Writers whether Jews or Heathens whether Philosophers Poets or Historians He hath elaborately shew'd that an innumerable company of Greek and Latin Authors the most Elegant and Refined of both have express'd themselves as the Holy Writers do In a word that Athens and Rome spoke as they do If he had carried this on and accomplish'd the like on the other parts of the Bible it would have been an Unvaluable Work and even beyond what the Belgick Annotator hath done Something of this Nature is performed by other Learned Men of our own who insisting upon some Particular Authors among the Pagans indeavour to evince that the Scriptures are in great measure agreeable to the Stile and Phrase of those Writers And the same might be undertaken as to other Heathen Writers with regard both to the Old and New Testament Nothing is more evident than this that their Modes of Speech are the same and that they agree in their Stile and consequently that the Stile of Scripture is vouched by the best Classick Authors and as a Consequent of that that he who carps at the Phrase and Dialect of the Scripture and finds fault with the Stile of the Bible shews that he hath not conversed with the best Human Authors But to prosecute and illustrate this Theme yet further I will be more particular I will shew first that there are in the Bible the same moral Notions and expressed in the very same Stile that there are in Pagan Writers Secondly I will shew that there are the same Grammatical and Rhetorical Figures in the Holy Book that we meet with frequently in those Authors First I will observe to you that the Phrases and Terms whereby some of the choicest Notions in Ethicks are set forth to us are alike in Divine and Humane Authors As to begin with that common Expression to wit of calling our Course or State or manner of Life in this World a Way The Hebrew Word Derek Via Semita in almost innumerable Places in the Old Testament signifies our manner of Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Testament which answers to it is commonly used in the same Sense In this latter Part of the Bible the Life of Man is particularly expressed and represented as a double Way for our Saviour hath told us that there is a Narrow and a Broad Way This is even the manner of speaking among the best Moralists they not only call the Life Actions and Conversation of Men a Way which is usual in all Languages but they designedly compare them to a Way to a Path and to walking in it As in Walking saith Epictetus you take heed that you strike not your Foot against a Stone or a Nail and wrench your Foot so in leading your Life you are careful that you hurt not your selves or do any thing that may offend and be prejudicial to your selves or others And other Masters of Ethicks are wont to pursue this Comparison Yea moreover they make use of the same manner of Speech which our Saviour doth that is they divide this Way into a Narrow and a Broad one Thus in Cebes's Table the Way to true Learning which is the same with Vertue and Goodness and the Moralist means no other thing by it is represented by him to be narrow and unfrequented He calls it a little Gate and he describes the Passage before it as very uncommon he tells us that very few go into it and that it appears to be a difficult rough and craggy Path. This is also well decipher'd by Maximus Tyrius Imagine saith he this Life to be a Way a Way full of Passengers some of which are running some are thrusting one another on some labour others rest some lie down others turn out of the way and wander for there are many By-ways and false Paths these are all but different Paths of the same Broad Way But there is one Narrow Way steep and rugged and trod by very few and this leads directly to the very End of the Journey and this Journey some diligent and laborious Souls are endeavouring to perform with much Work and Difficulty with great Pains and Sweat Thus that Admirable Platonist And I could shew you how other Philosophers are delighted with this way of Expression and Similitude used by our Lord but I will alledg no others at present It is enough to have shew'd that the Stile of the Gentile Philosophers is not unlike that of our Blessed Jesus our Infallible Teacher and Prophet who thought it a fit way of setting forth the two kinds of Life which Men lead and the different Places and Ends they tend to by naming one of them the wide and broad Way and the other the narrow and streight one And if the Life of Man be a Way then he is a Traveller which invites me to speak of another Moral Notion viz. that we are all Travellers and Pilgrims in this World we are upon our Iourney and must behave our selves as those that are so Epictetus and Arrianus use this Metaphor and apply it handsomly to the Life of Man especially to the Life of a Good Man which is a Journey from Earth to Heaven We are told that Anaxagoras pointed with his Finger to Heaven and cried out That is my Country And Socrates professed himself to be a Citizen of the City above and every Man is to reckon himself to be such he said Tully's Words are most admirable I go out of this World as out of an Inn not a Mansion-house for Nature hath not given us here a Place of long Continuance but of a short Diversion and transitory Entertainment And he had arrived to this Notion and expressed it most bravely when he said Let us lift up our Eyes to Heaven as to our Country to which we must think of returning some time or other And such kind of Language you meet with in Antoninus and other select Moralists I will conclude with the Words of Seneca Our Life is a Pilgrimage saith he when we have travell'd and walk'd about a considerable time we must return home This is the very Language and Notion of the Sacred Writers and of the Holy Men
agreeable to the Language of the Moral Philosophers in their Writings especially of the Stoicks whose Wise Man it is well known is no other than the Vertuous In Cicero's Paradoxes this is expresly maintain'd and proved Goodness and Integrity are a stable and solid Wisdom saith Maximus Tyrius and others of the Platonick School talk after that manner He that lives as without God in the World he that is irreligious and profane is a Person void of Understanding saith another Excellent Man Nay the Stoicks went further and pronounced all Vicious Men to be Mad. The Founder of that Sect was wont to say as Diogenes Laertius informs us that all Fools are Frentick i. e. all Wicked Men are so A Man given to Vice is compared by Maximus Tyrius to one whose Brain is disorder'd with Drunkenness or Madness and though as he saith he hath his Intervals and now and then makes use of his Reason yet his Head is extreamly disorder'd And Horace who hath as many Excellent Moral Axioms as any of the Antients speaks after this rate Quid avarus Stultus insanus Which is the very Stile of the Holy Scripture likewise Madness is in in their Heart Eccles. 9. 3. which is explain'd in the words immediately foregoing The Heart of the Sons of Men is full of Evil. And from the ensuing Texts you may see this made good Eccles. 2. 2. Ier. 50. 38. and 51. 7. Acts 26. 11. Where Excess of Wickedness bears the Name of Madness Conformably to which it is said of the Debauched Son in the Parable that he came to himself Luke 15. 17. which manner of Expression lets us know that he that runs into Excess of Riot is besides himself and that an extravagant Sinner is a Bedlam And here I will make bold to interpret another Text to this purpose altho all those Commentators upon it that I have seen are pleased to be of another Mind Iohn 20. 10. which in Greek is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath this Translation in English Then they went away again to their own home but it seems not to be rightly translated For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not then but therefore and gives a Reason of what went before 2dly There is not any word in the Text that denotes Home and therefore we cannot put that word into the English Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Greek Word signifies themselves not their own Home It should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were to be translated they went to their home as you find the Greek rendred in Mark 3. 19. Luke 15. 6. 3dly We do not read that the Disciples or Apostles of whom these words are spoken went before to their Home or that they came from thence How then can it be said that they went again Wherefore I render it thus They therefore came again to themselves i. e. were reduced to a sober Mind It is the same Phrase with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is spoken of the Prodigal he came to himself For sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venire as is clear from Plato and other Writers And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come to themselves i. e. to be of a right and sound Mind It is a way of speaking used by very good Authors In Arrianus and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears the same sense Yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redire as we may inform our selves from Suidas who tells us that Tâ—ucydides takes the word in this sense And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers exactly to ad se redire which is a Phrase among the Latins that signifies to come to a right Mind or Understanding Or if you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for venire only yet the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being join'd with it directs us to this very sense which I offer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterum ad se venire is all one with ad se redire to return to himself So the Apostles Peter and Iohn of whom this Text speaks returned to themselves or came again to themselves i. e. to a found Mind and Understanding which they had lost for some time For notwithstanding Christ had so frequently told them when he was alive that he would rise again after his Death yea and had set the time of his Resurrection viz. within three days yet when they saw he was dead they had no belief of any such thing but utterly despair'd of it Herein they shewed themselves very Discomposed Persons this argued them to be besides themselves and that Conduct of Reason and Faith which might have been expected from them But when they went into the Sepulchre and saw the Linen Clothes lie by themselves v. 6 7. which was a plain sign that the Body was not stolen away for then the Clothes would have been taken away too because they would not have staid to strip the Body When the Disciples saw this they believed v. 8. tho as it follows as yet they knew not the Scripture that he must rise again from the Dead v. 9. The meaning is they were not induced to this Belief by considering the Prophecies in the Old Testament concerning Christ's Resurrection but they believed because they saw The sight of the Linen Clothes and the Napkin lest in the Sepulchre cured them of their former Unbelief and convinced them that Christ was really risen and had thrown off those Ensigns of Mortality and lest them behind him in the Sepulchre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Disciples came again to themselves This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives a Reason of what is here spoken of from what is said before St. Peter and St. Iohn were heal'd of the former Distemper and Malady of their Minds which they laboured under by descending into the Grave and seeing what was there Now their Ignorance and Infidelity vanish now they are brought to a due Composure of Thoughts which they wanted before And indeed this is not the first time that these very Apostles were disordered in Mind They knew not what they said Mat. 9. 6. when they were on the Mount at Christ's Transfiguration one or both of these discovered how disordered they were in their Practice as well as Notions when they call'd for Fire from Heaven upon the Samaritans Luke 9. 54. and at several other times they acted contrary to sober Reason and the right Apprehensions which they ought to have had of things But they afterwards recovered themselves and had better Notions of things and acted more conformably to the Dictates of a Composed Intellect Thus here they recollected themselves they came again to themselves And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the
used instead of that as in Exod. 3. 14. Ehjeh ero is instead of sum and accordingly the 70 Interpreters render that Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we after them I am that I am The like Enallage you will find in Isa. 30. 32. And sometimes the Praeterit is used where the Present Time is understood as in Rev. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have stood which therefore we rightly translate I stand Nothing is more common than this way of speaking in the Old and New Testament insomuch that I need not have taken notice of so frequent a thing unless I had undertaken to give a short Specimen of all or most of the Observables relating to the Scripture-Stile And as one Person Number and Tense is put for another in the Holy Writings so it might be remark'd that one Bodily Sense is mentioned instead of another especially the Use of the Sight is frequently put for Hearing as in Isa. 2. 1. The Word that Isaiah the Son of Amos saâ— i. e. the Prophecy which he immediately heard from God's Month and which he delivers in express Terms in the next Verse To see the Voice Rev. 1. 12. is to hear it unless you will say that seeing of the Person whose Voice it was is meant Other Places might be produced where these two Senses are exchanged but I will only here note that this is common among Profane Writers Sex etiam septem loca vidi reddere voces Unam cùm jaceres And another Nec quae sonitum det causa videmâ—â— And visa loqui is instead of audita loqui in Claudian Sometimes you will find a Change of the Comparative for the Positive as in Matth. 18. 8. according to the Greek It is good for thee i. e. it is better thee to enter into Life hâ—lt and maimed than having tâ—o Hands c. And in Mark 14. 21. Good i. e. Better were it for that Man if he had never been born So in 1 Tim. 3. 13. They that have used the Office of a Deâ—con well purcâ—ase to themselves a Good Degree i. e. a Better or Greater Degree viz. of a Fresbyter or Bishop Sometimes the Positive or Comparative is mentioned when the Superlative is understood as in Matth. 22. 36 38. The great Commandment i. e. the greatest and is explained there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Those Words in Luke 7. 28. are generally reduced by Expositors to this Head and therefore our English Version is He that is least in the Kingdom of God is greater than he but I do not see any Reason to bring it under this way of speaking For according to the Greek it should be he that is lesser and this is the true and natural Translation the meaning of our Saviour's Words being this I am lesser i. e. in Age I am Younger than Iohn the Baptist and am Lesser in the Estimation of the People than he is but yet I am far Greater than he for he was but my Forerunner my Messenger as he saith in the foregoing Verse So Theophylaâ—â— interprets the Words and our own Translators in another Place favour this Exposition when those Words in Rom. 9. 12. which according to the Greek are the greater shall serve the lesser are rendrâ—d by them thus the elder shall serve the younger So that you see the lesser is interpreted the younger and there seems to be good Ground to understand it so in this Place And indeed this is according to the Stile of the best Latin Authors among whom major and minor natu are the elder and younger Nay minor absolutely and without any Addition is as much as junior But in Phil. 1 23. Having a Desire to depart and to be with Christ which is far better it is not to be questioned I think that the Superlative is changed for the Comparative far better is instead of best of all And so in Matth. 13. 32. the lesser of all Seeds according to the Greek for the least and accordingly we translate it so Other Examples of this you have in Luke 9. 46. Iohn 10. 29. These are the Grammatical Changes which are observable in the Holy Book and any one that hath perused the Writings of Other Authors especially of the Greek and Latin Poets is not ignorant that the very same occur in them and that very often so that I thought it needless to present you with Parallels out of those Writers But among the several Enallages i. e. Changings of one thing for another in the Stile of Scripture I will in the last Place mention this viz. that a Negative oftentimes is put for a Comparative The due observing of this will help us to reconcile many Places of Scripture which seem to jar with some others I will begin with Numb 23. 21. He hath not beheld Iniquity in Jacob neither hath he seen Perverseness in Israel Which is a Text that the Antinomian Party lay great Stress upon for hence they say 't is evident that God sees not any Sin in his own People and consequently that he is not displeased with them for it whence it will follow that they need not be displeased neither their Sins be they never so great and flagitious are not to be the matter of their Sorrow seeing God is not offended with them which Doctrine soon opens a Door to all Licentiousness and Profaneness but it is easily shut again by applying this Rule that Scripture oftentimes and here particularly speaks Absolutely but is to be understood in a Comparative or Limited Sense God beholds not Iniquity in Jacob in his Chosen as he doth in profligate Persons and such as are given up to their Lusts i. e. he beholds it not so in them as to reject them utterly and to punish them eternally for their Misdoings Thus if we compare God's beholding Sin in the one with his beholding it in the other he may be said not to behold it in the former i. e. in his own People and Servants But God hates and punisheth Sin in both sorts of Persons and more particularly in those that are his according to what he declares in Amos 3. 2. You only have I known of all the Families of the Earth therefore I will punish you for all your Iniquities Thus God did not behold Iniquity did not see Perverseness in Israel for we are assured by the Prophet Habakkuk that he is of purer Eyes than to behold Evil and cannot look on Iniquity He cannot look on it long without punishing it as well as he hated it always Why then do some confidently aver that God neither punishes nor hates Sin in his People nor is displeased with them for it Thus by making use of the foregoing Rule we see what is the plain and natural Meaning of the Words In a Comparative Sense not in an Absolute and Unrestrained one it is said He beholds not Iniquity in Jacob which is so far from favouring the Antinomian
Kingdom though from very small Beginnings compares them to a Grain of Mustard-seed and by a Lessening Hyperbole calls this the Least of all Seeds though in exact speaking it be not so But if this way of interpreting Christ's Words which I now offer be not approved of then you may expound them thus that this Seed is oâ—e of the least of all Seeds or you may understand them spoken Respectively that is it is the Least of all such Seeds as extend to large Productions no Seed so little sendeth forth Branches so wide or bringeth forth its Fruit after that plentiful manner Thus you may understand the Words but in my Judgment the resolving them into an Hyperbole is the best way though it be not made use â—f by Expositors And how indeed could it when they took the Seed of Mustard to be Absolutely the least of all Grains whatsoever That of our Saviour in Luke 19. 44. They shall not leave in thee one Stone upon another which is spoken of the Last and Final Devastation of Ierusalem is generally supposed to be an Hyperbolical Expression and consequently not true in Strictness of Speech for can we think say some that the Roman Armies had nothing else to do but to pick out all the Stones in the Foundations and throw them away Those who talk thus do not remember what was done at several times towards the compleat and total Destruction of that Place This Passage of our Blessed Lord seems to refer particularly and signally to the digging up the Foundations of the City and Temple and the very ploughing up the Ground by Titus's Command which the Jews themselves do not deny and also to that Prodigious Earthquake in Iulian's time whereby the remaining Parts of the Foundations were wholly broken up and scattered abroad Here was an Exact fulfilling of Christ's Prediction without any Hyperbole As for that Close of St. Iohn's Gospel Even the Woâ—ld it self could not contain the Books that should be written chap. 21 25. Eusâ—bius and St. Aâ—gustin of old and others more lately understand it thus The World that is the Men of the World could not contain that is conceive comprehend and digest the Books that should be written concerning our Saviour's Deeds Their Understandings are weak and must needs have been oppressed with so many Books on that Subject So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is to be taken in Matth. 19. 11. All Men cannot receive or contain this Saying and in this Sense it is used by Philo who speaking of the Knowledge of the Nature of God and how unsearchable it is saith that neither Heaven nor Earth are able to contain i. e. to comprehend it But a modern Critick thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signiâ—ies to entertain and approve of and accordingly his Gloss on the Words is this The whole World would scorn reject and slight all the Books which should be writ of Christ it having despised these that are already writ The World hath other Employment it would not read and peruse such Writings This seems to be the meaning of the Verb in 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive entertain approve of us And Dionys. Halicarn uses the word thus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City admits not of i. e. scorns good Men. But though this and the other be the meaning of the Word sometimes yet it is very Rare and Unusual besides that it is Improper and Metaphorical and in such a case it is more reasonable to choose and imbrace that Sense of the Word which is common and usual as also genuine and proper and then the meaning is that the World as capacious and wide as it is is not able to hold oâ— contain all the Books that might have been written concerning Christ and his Works But this cannot be the Sâ—nsâ— here you will say because then our Saviour'â— Words would not be true for the World is able is wide enough to contain to hold those Books and many more besides I answer I grant this to be true in the strict way of speaking but the Evangelist St. Iohn had a mind to conclude his Book with some Great Word concerning his Dear Master and Saviour and therefore expresseth himself thus in a High and Hyperbolical manner The World it self could not contain the Books that should be written of him As if he had said Though I and otherâ— have recorded the Sayings and Doings of the Blessed Jesus yet this is nothing in comparison of what might be said on this vast Subject Theâ—e is unspeakably much more reâ—naining than hath been told you What he said and did was so Great and so Admirable that Innumerable Volumes might be filled with enlarging on that copious Matter I may say to you the Whole World as wide and ample as it is is not able to contain those Immense Treatises those Infinite Discourses which might be written in relating all the Passages that concern'd our Blessed Lord and in commendation of them Observâ— it the Evangelist saith the World it self i. e. this Material Local World therefore it cann't be understood of the Men of the world as those of the former Opinions fancied Besides it is observable that he speaks not Absolutely here but in a Qualified Manner I suppose I think I conceive the World it self cannot contain c. which plainly shews that the Words cannot be meant in the former Senses For what Sense can you make of this I suppose I think that all the Men in the World cannot comprehend the Books which should be written or I suppose all the Men in the World cannot entertain and approve of them Whether he supposed it or not it would be so and this is a thing not to be supposed but really believed and directly asserted if it be true But if you admit of the plain Sense of the Words which I have propounded then his supposing may be very pertinent and consisâ—ent here for it is but a kind of a Supposition not an Exact and Strict Truth which he here uttereth it is a Lofty Strain or Hyperbole which he shuts up his Gospel with I think in a manner â—aith he that the Whole World it self cannot contain the Books that might be composed and written on this Glorious Theme which is so Various so Voluminous Thus you see the Words must be understood in this way for the others are not reconcilable to good Sense And indeed this manner of Stile is but parallel with other Passages in Scripture as Gen. 13. 6. The Land was not able â—o bear them viz. Lot and Abraham and their Flocks which expresses how exceeding Numerous they were So some understand Luke 2. 1. There went out a Decree that all the World should be taxed which sets forth the Largeness and Vast Extent of the Emperor's Dominions not that all the World strictly speaking was to be taxâ—d for 't was not all in his Power It was said of our
Saviour The World is gone after him John 12. 19. which only expresses the Vast Numbers of People that flock'd to him wheresoever he went Such is the Stile here The World it self cannot contain c. The Evangelists and Apostles must in a manner have fill'd the World with their Writings concerning Christ the Books would have been so Numerous that even the Whole World could scarcely have held them that is in plainer terms there must have been an Incredible Number of Books to have contain'd all those Matters There are many other Instances of this Hyperbolical Manner of speaking in the Holy Writings but my Design is only to give you a Taste of these and the like Figurative Expressions in order to your being better acquainted with the Stile of Scripture There is a Learned Modern Divine who thinks there is no such thing as an Hyperbole in Scripture he will by no means grant that this way of speaking is to be found in the Sacred Writings because it is a kind of Lie But all that is to be said in answer to him is this that it is impossible to give any other Account of some of the forenamed Instances and several others than by resolving them into an Hyperbole which is no Lie nor a kind of one because it is not contrary to the Mind of him that speaks it nor is it spoken to impose upon them that hear it Yet it is to be granted that there is a Moderation to be observed by us as there is in Scripture in using this sort of speaking You meet with but few Hyperboles in the Holy Writers and as they are rarely and sparingly used so it is done in a fit and convenient Subject and where there is no likelihood of their degenerating into a Lie and where the Story or other subject Matter is not thereby falsly misrepresented But it is otherwise where Writers immoderately affect an Hyperbolick Strain for they make use of it in Matters where it is not fit to be used and where the Truth and Reality of the Subject are endangered and where it administers to Falshood Thus it is in the Poems of that Historical Poet Lucan who is a Prodigious and Unsufferable Hyperbolizer And thus it is in Monsieur Balsac An Extravagant Hyperbole goes all along through his Letters though to the Greatest Persons and Men of profess'd Gravity A great Fault certainly it is in those Ingenious Pieces of his But there is no such thing in the Sacred Writings there is nothing there Romantick and Extravagant the Hyperbole is seldom used and when it is it is Modest and Becoming Fit and Convenient and doth not in the least administer to Levity or impair and endamage the Truth Again in this Holy Book as well as in Other Writings there is that sort of Speaking which is call'd an Irony i. e. when something is said in way of Derision or Scoff contrary to what is meant as in that commonly observed Place Gen. 3. 22. Behold the Man is become as one of us to know Good and Evil which refers to Satan's Words to Adam Ye shall be as Gods knowing Good and Evil ver 5. And so Man is here upbraided with his Belief of the Devil before the God of Truth Look you now is not Man become a God Yes this mightily appears indeed from what hath befallen him he hath lost the Divine Image wherein he was created and is become a Wretched Sinner and Apostate Is not this Creature then become as one of us or now he hath been as one of us he hath already experienced what it is to be like God Hath he not Thus he is justly derided for his wilful Folly by the Sacred Trinity And if they think fit to speak after this manner it will not unbecome the Sons of Men. This Ironical way of speaking you meet with in 1 Kings 18. 27. Cry aloud for he that is Baal is a God either he is talking or he is pursuing or he is on a Iourney or peradventure he sleepeth and must be awaked Thus the Prophet Elijah mocks those deluded Priests of Baal he makes himself pleasant with them Even Grave and Austere Elijab laughs at the Baalites invoking of a Deaf Deity he plays upon their serious but idolatrous Devotion Whence I gather that it is not light and unbecoming to scoff at Superstition and jeer Idolatry Those Words of the Prophet Micaiah to King Abab 1 Kings 22. 15. Go and prosper are a plain Ironical Concession In this Sense those Woâ—ds are to be understood Iob 5. 1. Call now if there be any that will answer thee and to which of the Saints will thou turn And chap. 12. 2. No doubt but ye are the People and Wisdom shall die with you And that of Solomon to the Youthful Sinner Rejoice O young Man in thy Youth c. Eccles. 11. 9. Which manner of speaking is more particularly suted here to the Humour and Genius of the Young Man whose Fashion is immoderately to scoff and to entertain himself and others with Pleasantry and Drollery But that he might see that this was intended as a Rebuke to him and that he might be sure that Solomon was serious and in good earnest notwithstanding this way of speaking 't is added in the Close of the Verse Know that for all these things God will bring thee to Iudgment And he that considers that will have no Reason to rejoice i. e. to be loose and inordinate in his Mirth but rather to be sober and retired and to be preparing for Judgment and to set about so great a Task betimes and not fondly presume on Health and Length of Days No Man need question whether those Words of Isaiah ch 8. 9. Associate your selves O ye People be not spoken Ironically which are parallel with Ioel 3. 11. Assemble your selves and come all ye Heathen and gather your selves round about c. And those in Isa. 50. 11. Walk in the Light of your Fire and in the Sparks that you have kindled i. e. trust in those things that cannot help you Sparkâ— that give a short Light and soon vanish That is a terrible Biting Taunt in Ier. 22. 23. How gracious shalt thou be when Pangs come upon thee the Pain as of a Woman in Travail And so is that other Lam. 4. 21 Rejoice and be glad O Daughter of Edom the Cup viz. of Vengeance shall pass through to thee Who doubts whether Ezek. 20. 39. be not Sarcastical Thus faith the Lord God Go ye serve ye every one his Idols The like Command we read in Amos 4. 4 5 Come to Bethel and transgress at Gilgal multiply Transgression c. That also in Mic. 5. 1. must be reckon'd as spoken Ironically Now gather thy self in Troops O Daughter of Troops c. i. e. O Assyrians come and do your worst with your joint Forces invade us and most severely treat our Prince and People yea by all means destroy extirpate and even annihilate the Church
of God whereas the Prophet who speaks this intimates in the whole Chapter afterwards that the Church shall flourish and that it shall be impossible for its Enemies to do it harm So that in Nah. 3. 14. Draw thee Waters for the Siege fortify thy strong Holds is said in way of Derision to Niniveh whose unavoidable Ruine is foretold in that Chapter And besides many such Sarcasms in the Old Teâ—â—ament there are several in the New as that of our Blessed Lord to his drowzy Disciples Sleep on â—ow and take your Rest Matth. 26. 45. This is a downright Irony because Christ here intends a different thing nay contrary to what he saith His meaning is not that they should sleep when both he and they were in so great Danger but his Intention rather was that they should watch and pray as you read ver 41. By this way of speaking he corrects them for their unseasonable Drowsiness that they could not watch at such a time as that when he had just before foretold them that he was to be betrayed That is another clear Text Full well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fairly as Sir Nort. Knatchbull renders it ye reject the Commandment of God saith our Saviour to the Pharisees Mark 7. 9. Ye do very well and laudably in preferring the Traditions and Constitutions of Men before the express Commands of God This is a commendable piece of Religion indeed Is it not Do you think that this will be acceptable to God There is another Passage of our Saviour which seems to me to be perfectly Ironical though Commentators generally carry the Sense another way But now saith Christ he that hath a Purse let him take it and likewise his Scrip and be that hath no Sword let him sell his Garment and buy one Luke 22. 36. Which is thought by Expositors to be a plain and direct Exhortation to the Apostles to furnish themselves with Money Provision and Swords But this cannot be meant here because 1. Christ had declared against Fighting for he tells Pilate Iohn 18. 36. that if his Kingdom were of this World then would his Servants i. e. his Apostles and Disciples fight that he should not be delivered to the Iews Swords then were to no purpose 2. When they brought two Swords to him his Answer is observable It is enough If he had meant real Swords he would not have said that two of them were enough for those could serve but two Men They should all of them be appointed with that sort of Weapons and have stood on their Guard When therefore he saith It is enough he doth as good as say I do not mean Carnal Weapons You mistake me as you have often done and dream of a Temporal Kingdom of the Messias 3. It is evident that Christ meant not Swords in the usual Signification of the Word because afterwards he sharply blamed Peter for making use of this Weapon Matth. 26. 52. It appears that he had no Commission from our Saviour to draw his Sword I cannot therefore subscribe to those who interpret these Words of our Lord in the direct and obvious Sense But if we understand them to be spoken â—ronically they are very intelligible and are consistent with what Christ saith at other times And let no Man wonder that our Blessed Master uses this sort of Stile here for I have shewed you before in two undeniable Instances that he made use of it yea even when he was approaching to Death as when he said to his Apostles Sleep on and take your Rest. And so he speaks after the same manner here upbraiding his Apostles who he knew were afraid of Suffering and had so often been talking of Christ's Kingdom on Earth and of the Prosperous Times that were to accompany it He now in a Sarcastick way chastises their fond and groundless Conceit and bids them go and buy Swords and lay in Provisions If you are for a Temporal Reign saith he then sight for it You are specially well skill'd in your Weapons without doubt you are excellent Sword-men This I take to be the Sense of the Words and truly a Man might gather it from that one Passage before mentioned It is enough said our Saviour to them when they brought him a couple of Swords This it self is an Ironick Quip it is as if he had said This is brave Armour indeed Now you are well appointed surely You are like to defend me and your selves against all that come against us Two Swords amongst you all are a very great Armory This plainly shews what our Saviour's meaning was when he bid them buy Swords he handsomly check'd them for their Cowardice and Fear of Suffering But yet I will not deny that something more may be included and comprized in these Words he bids them make the best Provision they can against the Calamitous Times that were coming he exhorts them to be provided with Spiritual Weapons Faith and Patience and thâ— Sword of the Spirit yea with the Whole Armour of God This higher and spiritual meaning may be contained in what Christ here uttereth But if you take the Words as they sound and in the more direct and literal Tendency of them I do not see that they can be interpreted in a better way than I have offered And as our Blessed Saviour himself so the Apostle St. Paul sometimes uses this Figure which I am now speaking of I am enclined to think that those Words in Acts 23. 5. I wist not that he was the High Priest are to be taken in this Sense He makes use of an Irony and is to be understood as if he had said Is this the High Priest Alas I did not know that this was that Reverend Gentleman I should have shewed my self more civil to him if I had been acquainted that this was that Worshipful Man that Gay Pontiff to whom you pay so great Veneration But who would take this Person to be the High Priest the Great Leading Officer of the Church who is to be an Example of Mildness and Gentleness to all Men His furious way of speaking and acting towards me doth not discover him to be one of that High Character and Order He doth not shew himself to be a Spiritual Man Surely this cannot be He This Behaviour speaks him to be another Person So it is spoken in a jtering way Nor is this Sense of the Words as â—â—me may think too light and jocular for the Apostle though he was before the Sanhedrim the most Grave and Solemn Council of that Nation For in several of the Instances before mentioned we see this way of speaking hath been made use of before very Great and Venerable Persons and in Causes that were exceeding Serious and Weighty And whereas the Apostle immediately adds For it is written Thou shalt not speak Evil of the Ruler of thy People which may make it seem incredible that St. Paul spoke in a Sarcastick way which is speaking one thing and meaning another
for is it likely he would back this with a serious Text of Scripture I answer It is likely for hereby he lets them see that there is Substantial and Real Truth at the bottom of this Sarcasm He lets them know that he is very Grave and in good earnest whilst he speaks to them after an Ironick rate You are saith he very well vers'd in Scripture I know You are ready to quote that Place against me in Exodus Thou shalt not speak Evil of the Ruler of the People This it is Sirs to be so well skill'd in the Law you cannot but be very Good People certainly and particularly you must be very Obedient to your Rulers and are never heard to use any irreverent Language towards them It is therefore an unpardonable Crime in me that I call'd your High Priest your Painted Piece of Justice a Whited Wall Yea 't is an unsufferable Fault not to know that this Person among all those that sit on this Reverend Bench was the High Priest especially when there are two of them at a time O! by all means every Man and Woman is bound to know that this individual Person is the Jewish Pope the Supreme and Infallible Head of your Church What a dull ignorant Creature was I that I wish not this that I shoulâ— not know that this was the Prince of this Reverend Senate even this Worthy Gentleman this simoniacal Merchant that bought his Place of the Roman Governour How should I understand that this Person is my Iudg at this time This I conceive may be the meaning of the Apostle's Words he prudently orders them and jirks his Adversaries but with Safety to himself And this Ironical way seems the rather to be that which the Apostle here chooseth because you presently find in the next Verses that he pursues this prudential way of speaking and cries out in the Council Men and Brethren I am a Pharisee though he was none at that time only he held the Doctrine of the Resurrection which the Pharisees maintain'd and so might be said to be of that Sect if of any But there is an Ironical Strain in it and so his Discourse is all of a piece This is the Apprehension which I have of these Words but I am not very forward to urge it upon any only I will say this that I had not pitch'd upon this Interpretation if some of those that are usually propounded had not displeased me This Sense of the Words is certainly preferable to that of Oecumenius who tells us in plain terms that the Apostle dissembled And St. Ierom blames him for his Conduct in this Business Nor is there any Ground so far as I see for Dr. Lightfoot's Account of these Words viz. that the meaning of them is either 1. That St. Paul owns not Ananias for a lawful High Priest Or 2. He owns not any lawful High Priesthood now Ananias being an Usurper getting the Place by Money and â—raud For though all this is true yet it is utterly inconsistent with what follows for it is written Thou shalt not speak Evil of c. where there is an Acknowledgment of his being the Ruler of the People Besides I wist not and I own him not to be the High Priest are two different things So that this cannot be the right Import of the Words Others therefore say the Apostle is to be understood in the most plain and obvious Signification viz. that he really knew not that Ananias was the High Priest because it is probable say they this Great Man appear'd not at that time in his Pontifical Habit coming to the Council perhaps in haste which might incline the Apostle to think it was not He who sat there to judg him But no Man can prove that the High Priest came to the Sanhedrim in haste or that he was not in his Robes proper to his Office and therefore this Answer is not satisfactory But they tell us that in those Days there were two High Priests one bought the Place and the other executed the Office therefore it was no easy Matter to know which of the two was the High Priest indeed which made St. Paul profess before the Council that he wist not that the Person who commanded him to be smitten on the Mouth was the High Priest If he had known him say they to be Him he would not have spoken as he did of this Great Ruler of the People But granting there were two High Priests at that time yet it is likely that one who executed the Office was distinguish'd from the other in some manner that was easily discernible So that St. Paul could not pretend he had no notice of him However St. Paul knew that this very Person who ordered him to be smitten was one of his Iudges for he expresly saith that he sat there to judg him after the Law and on that account was a Ruler and consequently he was not to speak Evil of him much less to curse him for he was not to uâ—e Malediction towards any as himself acknowledgeth Rom. 12. 14. This Interpretation therefore is not to be admitted But if the Sense which I have before offered be disliked then I know no other but this that when St. Paul saith he wist not that he was the High Priest the meaning is that he remembered not he considered not that he was such a Person and so was unawares surprized and precipitated into Passion and spoke unbecomingly of this Great Man It was want of Considering and Attending that betrayed him to that passionate and unseemly Language or being moved and exasperated â—e did not consider that he was before so Great a Person This is no improbable Interpretation if you can be sure that these two Words to know and to consider are sometimes equivalent in the Stile of Scripture But if you cannot satisfy your selves as to this I think you may safely recur to the first Interpretation and look upon St. Paul's Words as an Ironical Speech especially if you consider that his Stile is very full of them This I shall make good to you from â—everal Instances in his Epistles as that in 1 Coâ— 11. 6. If the Woman be not covered let her also be shâ—â—n If she lays her Vail aside and appears in the publick Assemblies wihtout a Covering then I say let her also be shorn or shaved let her Hair be cut close to the Skin let her go like some of the Cropp'd Philosophers among the Stoicks Not that he would have her do so but only by this Sarcastick way of speaking he signifieâ— that one is as decent as the other It is as disgraceful to be Uncovered as to be shaved for 't was the lâ—â—dable Custom then â—n the Christian Churches for the Women to bâ—â—ailed and it was disgraceful and repâ—oacâ—fâ—l for any of that Sex to appear bare-fac'd in the time of Worship Again those Words in 2 Cor. 10. 12. We dare not make our selves of the Number or compare
darkned for he had compared the Body to a House and so here he continues that Metaphor as well as goes on with several others The Windows of this House are the Holes or Sockets wherein the Eyes are placed the two Bonny Cavities where these precious Lights are safely enclosed to defend them from Hurt which are said to look out of these Casements i. e. there as Drusius and Grotius well interpret it they were appointed by Heaven to exert their Visive Faculty for the use of Mankind But Length of Years impairs or hinders their looking out the Visual Nerves and the Spirits which are derived to them decay the Humours dry up the Coats wear out the Muscles flag and so 't is no wonder that the Sight is dim and imperfect and that there is a necessity of using some Artificial Helps to amend it Whence Gejerus and some others have fancied that those that look out of the Windows are such as are forced to use Spectacles but this Gloss I think will hardly be admitted till it be proved that there was such an Invention in Solomon's Days The House of our Body hath a Door and therefore 't is said in the next Place the Doors are shut in the Streets ver 4. And what can more properly be called the Door of this House than the Mouth the Throat the Wind-pipe the Lungs the Stomach all those Vessels that are to let in Air or Food These Doors are in the Street that Great Passage and Hollowness in the Body which is like a Street or High-way and by which there are other Passages into several Parts of the Body These Doors are shut when by reason of Age they are obstructed when they are clogg'd with excessive Colds and Catarrhs when the Jaws and Throat are inflamed when the Muscles of them are swell'd whereby the Ways of Breathing and Swallowing are stopp'd when the Lungs are impeded by Asthma's and fail in their reciprocal Motion of Inspiration and Respiration when the Chyle is not duly separated and the Ferment of the Stomach is vitiated and other the like Distempers which the Aged are subject to invade those Parts But more especially and signally the Mouth is the Door of this House which I confirm from what follows when the Sound of the Grinding is low that is this Door is shut or but seldom opened when their great Weakness and Indisposition will not suffer them to take any Food or but an inconsiderable Portion of it then the Sound of the Grinding is low And it is low not only because of this Weakness of the Body but because as was said before the Grinders are few they have not a sufficient Number of Teeth for Mastication Hence 't is that there is none or little Grist brought to the Mill. I know some have thought that the Doors being shut in the Street signifies here that those Persons who are of Great Age desire to keep up and come not into Company as before The thing it self I grant is true the Indispositions which some Aged Persons labour under cause them to shut up their Doors especially when the Winter approacheth and they appear not till a very Warm Sun invites them to shew themselves Then they get to the next Sunny Bank and there lie basking in the comfortable Rays which they feel But if we consider that the Royal Preacher had been comparing the Body of Man to a House assigning its Keepers yea its Grinders the most necessary Office of old in a Family its Windows its Doors we must needs look upon this Interpretation as foreign and impertinent and especially when we take notice of the Design of this Inspired Writer in this Chapter which is to insist upon those Evils and Maladies which belong to such and such particular Parts of the Body as will appear in the Sequel Yea by looking into the very next Words we shall find that this Clause which I have been now speaking of is to be understood in this Sense and no other for it is to be joined with those Words because of its Affinity with them he shall rise up at the Voice of the Bird which I interpret thus his Appetite declining and his Stomach nauseating Food especially all coarse Fare all common and vulgar Sustenance he will yet be desirous of Dainties some small Bird or Fowl for Tsippor which is the Word here used signifies the lesser sort of Birds and particularly a Sparrow and also such as are pleasant and delicious This if any thing is most acceptable to his squeamish Stomach he rises up at the Voice of the Bird that is at the very naming of it for the Hebrew Word Kol whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English Call denotâ—s so much in this Place Or at the very Word the very Sound of that word Tsippor the small delicate Bird he rises up very chearfully to eat it or some part of it at least The Hebrew Verb Kum which is used here most frequently signifies to stand up or lift up one's self This the sickly Old Man is observed to do when some Delicious Fare is set before him when some choice Dish some delightful and savory Morsel is presented to him This is part of the genuine Description which may be given of the Aged Persons Condition and therefore 't is no wonder that Solomon brings it in here A little Food serves him but he longs for that which is Uncommon and may please his Taste and provoke his Appetite at the same time He rises up with Complacency at the very mentioning of some dainty Bird some beloved Bit. This is my Conjecture on the Place and I do not I must needs say see any Ground why it should be rejected for I have shewed you that it is to the purpose which Solomon is speaking of it exactly agrees with the preceding Words but the Vulgar Exposition doth not so To proceed our Royal Author having represented the Defects of Old Age as to the Weakness of the chief Limbs and Ioints as to the Paucity of Teeth Dimness of Eyes and the Evils incident to those Parts which are call'd the Doors he lets us know next that this Portion of a Man's Life is as defective in respect of Other Useful Organs of the Body and particularly that of the Ear all the Daughters of Musick are brought low that is the Ears which were made for Hearing and particularly delighting themselves in excellent Notes of Musick whether Vocal or Instrumental are now indisposed and rendred uncapable of that Pleasure which before they were so charm'd with Now these Daughters of a Song are grown deaf as the Vulgar Latin renders it As Old Barzillai's Complaint was not only Can I taste what I eat or drink which refers to the former Particular we just now spoke of but likewise Can I hear any more the Voice of singing Men and singing Women Even these Daughters of Musick are brought low their most exquisite and ravishing Harmony is no
longer delightful they are vile and of no account for the Youthful and Mercurial Spirit is exhausted in this Foggy Cloudy Weather of Expiring Age the Quicksilver subsides in these Old Weather-Glasses and will never ascend again I might add also that the Vessels and Organs that properly belong to the forming of the Voice those Daughters of Singing are by Age disabled and weakned Next it is said ver 5. They are afraid of that which is high The plain meaning whereof is this that Aged Persons dare not ascend any high or steep Place their Breath is short and therefore they avoid climbing And when they tread on low Ground and walk in a smooth Path yet even then Fears are in the way i. e. they are afraid of stumbling and falling because their â—eet are infirm and their Steps unsteady which they therefore indeavour to fix with a Staff To which the Hebrew Masters allude when they say Two are better than three that is the Feet of Young Men are better to walk than those of the Old though they are usually three Another Member of this Description is that the Almond-tree flourisheth i. e. as it is expounded by Grotius and by the Generality of Commentators Gray Hairs which are the usual Badg of Decrepid Years appear the Head now grows white and hoary like the Blossoms and Flowers of the Almond-tree whose Fruit was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head saith Athenaeus as if it had relation to this Part. Again 't is added the Grashopper is a Burden i. e. the least the lightest thing say Expositors generally seems to be heavy and burdensom to the Aged because of their Faintness and Weakness Or rather I should interpret it thus with reference to what was said before and is so noted and common an Indication of Declining Years the Grashopper as little as it is lies heavy on their Stomachs for you will find in Lev. 11. 22. that the Grashopper is reckoned among the Clean Meats and was commonly eaten in those Days And this here mentioned is of that very Species as the using of the same Hebrew Word both here and there lets us know Even this light kind of Food was a Burden to their weak Stomachs What can be more obvious and plain than this Exposition of the Words especially when it follows Desire fails as all other Inclinations that were vigorous in them in their juvenile Years do now flag so this towards Food more signally doth so And that this was thought to be the meaning of this Clause of the Words is apparent from the Version of the LXX and the Vulgar Latin both which express Desire by Capers a known Fruit whereby an Appetite is excited So that this way of speaking is metaphorically used to denote the Defect of Appetite in Aged Men whose Stomachs are depraved And this is no wonder because they go to their long Home and the Mourners go about the Streets they are hastning to the Grave and shall in a short time be carried out by the Mourners to their Funerals But yet before this Day arrives they have farther Evils to undergo For saith the Wise Man when this great Number of Years is gone over their Heads they will find that the silver Cord is not lengthned for so the Hebrew hath it the word Rachak which is here used signifying elongari longè esse and then in the General this may be the Sense of this Clause the Thread of Life that is the Precious Cord or String of Silver begins now to be cut short they must not expect to stay many Days in the Land of the Living But we may rather follow the Interpretation of those who apply this Passage to some particular Part of the Body as the other Members of this Verse seem also to be restrained and so the silver Cord is loosed as we translate it i. e. the Spinal Marrow which is white like Silver and lengthned out like a Cord or Rope decays and grows loose and then the Nerves which are derived from it and consequently the whole Body feel the ill Effect of it in Palsies and Convulsions and an universal Weakness Thus it is when the Body is worn out with Age when these evil Days come all things portend Ruine and a final Period The House as the Body is said to be is falling and all things belonging to it are hastning to their Destruction Not only the silver Cord is loosed but the golden Bowl is broken by which some think is here meant the Cranium or Pan in which that choice Visâ—us of the Brain is contained and secured or perhaps the Semicircular Membrane which is next to this Bowl and is it self lined with a thinner Membranous Substance is here designed Vatablus and Drusius and others interpret the Words thus and tell us that these Meninges are said to be of Gold not only by reason of their Colour but because of their great Worth and Value in that they are a Guard and Covering to the noblest Part of Man's Body Or the Brain it self may be here meant the Seat and Throne of the Rational Soul and the Origine of all the Nerves And then observe here that the Golden Bowl and the Silver Cord are fitly joined together by this Divine Writer for the latter is but an Appendix of the former the Marrow of the Back-Bone is but the Cerebrum extended the Brain lengthned out or it is according to Solomon's Stile here a Rope a Cord of Brains But the Head and Beginning of that Medulla is that which is properly called the Brain the Great and Only Laboratory of the Animal Spirits from whence they are diffused by the Nerves into the several Members of the Body in order to all the Functions and Operations of Life This gullath hazahab this Golden Bowl this Lordly Dish this roundish Mass of choice Matter is at last broken which is as much as to say this upper and nobler Part of the Body shares in the Ruines which Old Age makes whence it is that the Clogging of the Passages of the animal Spirits with indigested Humours the Obstructions or Relaxations of the Nerves Pains in the Head Melancholy Giddiness Drowsiness yea Lethargies and Apoplexies which impair or wholly destroy both Sense and Motion are the dangerous Maladies of this Part of the Body and are more especially the mischievous Companions of the Aged And as the Animal so the Vital Parts feel the Decays which a Long and Sickly Life brings with it which the Wise Man means when he adjoins the Pitcher is broken at the Fountain The Pitchers for the Plural is intended when the Singular is mentioned as I have shewed to be frequent in Scripture-Stile are the Veins and Arteries whose Office it is to carry and recarry Blood to and from the Heart that is the Fountain as Pitchers or Buckets are first let down into the Well and then convey Water thence Through these Vessels the Blood continually passes and that
them generally in these Encounters not to leave off till they were wounded on one side or other yea 't was look'd upon as a shameful and base thing to yield before Many Wounds had been given and taken This however was agreed upon among them that they must draw Blood of each other Whence that of the Apostle Heb. 12. 4. Ye have not yet resisted unto Blood striving against Sin for both the Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong to the Athletick Exercises 2. In their Running they minded the Mark that was before them and distracted not themselves with taking notice of any thing else This is referr'd to in Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I press towards the Mark the Goal where the Prize is set up to be seen and in Heb. 12. 1. Let us run the Race that is set before us looking unto Iesus And again in the next Verse Consider him have an Eye to him who himself look'd unto the Ioy that was set before him Gaze not on the World and what is tempting and alluring in it but with an intense and vigorous Aspect look on that Inheritance which Christ hath purchased for you fix your Eye on the End of your Faith even the Salvation of your Souls and thus you will rightly perform your Christian Course 3. The Olympick Racers had certain Limits and Bounds set them and these they very accurately observed There was a particular Place where the Match was run which was by those Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is so call'd by the Apostle 1 Cor. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render those that run in a Race are those that run in a certain Plot of Ground set out for that purpose for that is the proper Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a certain measure of Ground shorter or longer as they were pleased to appoint it This Stadium was mark'd out with a Line from the Place where they set forth to the End and of this the Apostle makes mention three or four times in 2 Cor. 10. 13 c. We will not boast of things without our measure but according to the measure of the Rule or the Line as 't is rendred ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Greek Word here used and was a common Athletick Word as appears from Pausanias and I. Pollux and other Writers that speak of the Olympick Strivings and Linea is a Term used by Statius in the same Sense was the White Line that bounded or mark'd out the Path where the Greek Racers run in Allusion to which the Apostle's particular Province is call'd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of the Rule which God had distributed him The Apostle had first converted the Corinthians and therefore those he calls his Proper Line And because each of the Racers had his particular Path chalk'd out to him thence he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. another Man's Line And Phil. 3. 16. is an unquestionable Reference to this Grecian Custom whereto we have already attained in as much as we have gotten the Start for so the Greek Word signisies and are before others and have attain'd some Degrees of spiritual Proficiency let us walk by the same Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Line we are to run by the same Path for tho there was but One Racer run in the same Track among the Grecians yet 't is supposed that many Christians run together in one and the same way I question not but those Words in Heb. 12. 12. have a reference to what we are now speaking of Lift up the Hands which hang down and the feeble Knees and make streight Paths to your Feet lest that which is lame be turned out of the way but let it rather be healed The whole Period is perfectly Athletick but more especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allâ—des to the Racers that ran right forward a Line being drawn on both sides so that their Paths were streight or direct 4. The Wrestlers and Racers were to continue in the Combat to the end otherwise they had no Advantage of it which the Apostle hath respect to when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fought a good Fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have finished my Course 2 Tim. 4. 7. I have fully Compleated my Race I have with Constancy and Perseverance accomplished that great Work that is as I conceive through a very strong Faith he was assured that he should do so for when he writ these Lines he had not done it And here also I could observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle uâ—es here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he makes use of in other Places are borrowed from the Athletick Exercises as we learn from those Writers who have occasion to speak of them and express them in their proper Terms Thus I have mentioned some of the Chief Laws and Observances among those who strove for Masteries in the Grecian Plains And with respect to all these our Divine Author saith So run that ye may obtain 1 Cor. 9. 24. So in such manner and according to the Laws and Orders of that Exercise see that you discharge this Duty Having thus spoken of the Laws and Conditions of the Olympick Games I will add something concerning the Iudges for after the Combate was over they proceeded to judg who had got the better These Arbitrators or Judges were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Business was to determine whether the Agonists had observ'd the Laws especially to order and appoint the Reward which is taken notice of and religiously applied in 2 Tim. 4. 8. where after St. Paul had with rejoicing professed that he had finished his Course which is as hath been said a palpable Allusion to the Athletick Enterprizes he adds There is laid up for me a Crown of Righteousness of which I shall speak in the next Place which the Lord the righteous Iudg shall give me at that Day even that Iudg that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the Prize to those faithful Christians who persevere in their Course to the End In the last Place then this Prize this Reward is to be considered which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 24. Phil. 3. 14. the very same Name that was given by the Grecians to the Recompence of the Victors after the Athletick Strivings This is call'd a Crown 2 Tim. 2. 5. because the Olympick Conquerors were rewarded with Crowns or Garlands made of the Leaves of Bays or Lawrel or sometimes of Flowers Generally they were deck'd with Wreaths of Olive in the Olympicks of Pine in the Isthmian Games of Palm-Branches or Oaken Boughs or some such sorry thing in other Places and yet as the Roman Orator observes these Masters of Exercise reckon'd one of these Prizes won
Hunter before the Lord where saith One the Name of the Lord is added to heighten the sense as is frequent in the Hebrew Stile But two things I here urge to enervate this Interpretation First It is not the bare Name of God or Lord that is here added as in other Texts The exact rendring of Lipni Iehovah which are the words here is ad facies ad conspectum Domini and is well translated before the Lord which signifies the bold and impudent Usurpation and Tyranny of this first Monarch This hardned Oppressor had no regard either to God or Man yea he committed his Violences and Ravages in defiance of the Great Lord and Soveraign of the World this is to be a Hunter a Persecutor a Tyrant before the Lord and so you see it is not that Hebraism we are now to treat of Secondly There was no need of that way of Speech here for the Greatning and Heightning of the sense were before express'd by the term Gibbor mighty wherefore there was no occasion to add the Name of God as a mark of Intension If you observe the Instances which I shall afterward produce you will find that God's Name is used when there was no word to express Greatness or Eminency in the preceding words For these Reasons I expunge this first Text out of the Number of the Instances which ought to be mention'd here And after the same rate I must deal with that other Prov. 20. 27. The Spirit of Man is the Candle of the Lord where the last word is asserted by a late Learned Critick to be added in which he follows Drusius in his Hebrew Proverbs as an Auxesis that is only to augment the sense and therefore he saith the Candle of the Lord is no more than a most Excellent Candle or Light But if we consider the words aright we shall not find such an Hebraism in them The Text is easie and plain without any thing of this Nature for the Wise Man here acquaints us that the Spirit of Man his Nobler and Divine part the Intellect especially that Bright and Glorious Faculty was given to him by God on purpose to be a Light and Guide to him to make him capable of enquiring into and attaining a knowledge of the Profoundest Truths the most remote and recondite Mysteries either in Nature or Religion that is meant here by searching all the inward Parts of the Belly Thus the Sagacious Mind of Man is the Candle or Lamp of the Lord the word Lord here signifying to us the Author and Giver of this Noble Faculty And therefore I something wonder at what this Learned Writer adds in the same place viz. That our English Translation the Spirit of Man is the Candle of the Lord is an odd Expression and somewhat difficult surely to make a good sense of whereas the same Expression is used in the Scripture in other places and bears a very good sense as you have heard Some have thought that Musical Instruments of God 1 Chron. 16. 42. and Instruments of Musick of the Lord 2 Chron. 7. 6. denote the Loudness or Excellency of the Temple-Musick but this Fancy arose from their not attending to the true Reason which is given in the latter of these places where after Instruments of Musick of the Lord is immediately added which David the King had made to Praise the Lord therefore they were so call'd Nor can I be perswaded that a Man of God which we often read of imports only an Excellent Man as some have suggested but it speaks his more particular and peculiar Relation to God as a Prophet I come now to offer some Examples where the Hebrew way of Speaking by mentioning God to signify the Greatness or Excellency of a thing is very apparent and unquestionable as Gen. 30. 8. Wrestlings of God according to the Hebrew i. e. great strong and vehement Wrestlings 1 Sam. 14. 15. a Trembling of God which we rightly translate a very great Trembling 1 Sam. 10. 5. the Hill of God Psal. 36. 6. the Mountains of God i. e. the great Hills and Mountains Cedars of God Psal. 80. 10. rendred goodly the Trees of the Lord Psal. 104. 16. i. e. exceeding great or high Trees To which Texts that are generally acknowledg'd to bear this sense I will presume to add another viz. Psal. 65. 9. the River of God i. e. a Vast Great River And what is that The Clouds or Rain which are poured down upon the Earth in great abundance For if you read that part of the Psalm you 'll see it speaks of the great Blessing of Rain Thou visitest the Earth and waterest it thou greatly enrichest it with the River of God c. to the end of the Psalm This Vast Mass of Waters is according to the Hebrews stiled a River of God it is as 't were a Great Excellent River flowing down from Heaven Though I do not exclude the other sense contain'd in it that 't is from God and that 't is a singular Argument and Token of God's Care and Providence Cant. 8. 6. is a place little taken notice of the Flame of the Lord i. e. as we truly translate it a most Vehement Flame So the Voice of God Ezek. 1. 24. 10. 5. that is a very loud and terrible Voice The Breath of God Job 37. 10. i. e. a Vehement sharp Wind. And it is not unlikely that Isa. 59. 19. is to be understood thus Ruach Iehovah not as we translate it the Spirit of the Lord but the Wind of the Lord i. e. a great tempestuous Wind. I gather this to be the meaning from what went before when the Enemy shall come in like a Floud then saith the Prophet the Almighty Power of God like some Great and Vehement Wind shall drive it back shall put it to flight as we see great Waters and Floods are oftentimes beat back as well as violently thrust forward by mighty Winds Another place which hath not been observed is Iob 15. 11. Are the Consolations of God small with thee which are Eliphaz's words wherewith he reproves Iob for undervaluing the Consolatory Arguments which had been offer'd to him by himself and his other Friends and these Topicks of Comfort were not mean and ordinary but of a very peculiar Nature Iob's Fault is aggravated from this that he despised and slighted so Great Comforts when they were tender'd to him and Great they were as you read in the 9th and 10th Verses because they were offer'd by Persons of great Vnderstanding Age and Experience And the Antithesis which is here doth shew this to be the sense of the place Are these Great Consolations saith he Small with thee Dost thou look for Greater and Stronger Arguments to support and cheer thee than these are I am of opinion therefore that Tanchumoth El the Consolations of God are the same with Great Consolations Jon. 3. 3. is a known Text where it is said Nineâ—eh was an Exceeding great City Hebr.
us this Day our daily Bread and in Mark 7. 2 27. Luk. 7. 37. Ch. 9. 3. Ch. 14. 1. 2 Thess. 3. 12. and in other places which is according to the Idiom of the Hebrews with whom all Food is call'd lechem Bread because this is the most Common and Universal Food and the most necessary for the Life of Man and this word with them denotes all the Necessaries and Conveniencies of Humane Life According to the Hebrew Stile a Sword hath a Mouth or the Edg of the Sword is call'd a Mouth Luk. 21. 24. They shall fall by the Mouth we rightly render it the Edg of the Sword Heb. 11. 34. escaped the Edg of the Sword in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mouth of the Sword So you read of a Two-mouth'd Sword Heb. 4. 12. for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Which is the Hebrew Phraseology as you may satisfy your selves from Iudg. 3. 16. Psal. 149. 6. Prov. 5. 4. A Sword is said to have a Mouth because it Devours So lacham is both to Fight and to Eat As I observ'd before that Drinking was applied to Calamity or Suffering so now I will remark that Eating and Drinking are sometimes meant of Holy Instruction of Divine Grace and the most Excellent things of Religion Eat up the Book Rev. 10. 9. i. e. Study it diligently understand the Contents of it Our Saviour expresses his Holy Doctrines his Gifts and Graces the Favour of God and all Spiritual Comforts yea Himself too by Meat and Drink I have Meat to eat which ye know not of saith he Iohn 4. 32. My Meat is to do the Will of him that sent me ver 34. He adviseth to labour for the Meat which endureth to Everlasting Life John 6. 27. And in four Verses together in the same Chapter he uses this Phrase Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Whoso eateth my Flesh and drinketh my Blood hath Eternal Life For my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me Ver. 53 c. And he promiseth his Apostles that they shall eat and drink with him at his Table in his Kingdom Luk. 22. 30. All which is according to the Language of the Antient Hebrews who by Eating and Drinking express things of a Spiritual and Divine Nature as in Prov. 24. 13 14. Chap. 25. 27. Isa. 55. 2. and other Texts R. Ben. Maimon tells us That this was the Stile of the Jewish Doctors and Rabbies in their Writings saith he Eating is to be understood of Divine Instruction and Wisdom This is observ'd by Philo who lets us know that Eating is a Representation of the Spiritual Nourishment The using of the word First-born or First-begotten in the Writings of the Apostles is conformable to the acception of it among the Hebrews The due attending to which will lead us to a right understanding of some Texts which have been generally mistaken by Expositors I shall consider it here only as it is applied to our Blessed Saviour which is done no less than four times first in Col. 1. 15. where he is call'd the First-born of every Creature Erasmus read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first producâ—r of all Creatures and he had it from Isidore of Pelusium who evaded the Arians Assaults by this means But this is an undue Expedient because it alters the received Accent of the Word without any warrant and because in other places where this Word is and is applied to Christ this alteration is not admitted by those that make use of it here Gregory Nazianzen and others interpret the First-born of every Creature thus He whom God the Father begot before he created any thing He that existed before all Creatures But this seems not to be the sense of the words because to be begotten before all Creatures and to be the First-born of them are two different things Others think the First-born here is Synonimous with the Beginner or Author which falls in with the Interpretation of St. Isidore before mention'd and accordingly they quote that as a parallel Text Rev. 3. 14. where Christ is call'd the beginning of the Creation of God i. e. the Cause and Author of all Creatures say they But this though it be very true is not agreeable with the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no where found to be taken thus Nor is Grotius's Gloss to be allowed of who expounds it thus Christ is the first in the new Creation for the Context shews that there is relation to no such thing But if we consult the antient acception of the Word among the Hebrew Writers of the Old Testament we shall discover what the genuine meaning of it is in this place The First-Born is as much as Excellent Choice Beloved as in Ier. 31. 9. Ephraim is my First-born The Chiefest and most Eminent of Persons and Things have this Name thus the First-born of Death Iob 18. 13. is the most signal and mortal Disease or the cruellest kind of Death The First-born of the Poor Isa. 14. 30. is the poorest of all I will make him my First-born Psal. 89. 28. i. e. I will make him a Great and Eminent Person higher than the Kings of the Earth as it is explain'd in the next words Answerably to this sort of speaking Christ is said here to be the First-born of every Creature i. e. the Chief the Prince the Lord of all Creatures For we must know that this manner of Expression refers to that Dignity and Pre-eminence which were claim'd by the First-born under the Law Primogeniture carried with it the Right of Superiority and Government In allusion to which our Saviour is call'd the First-born that is the Lord of every Creature or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may better be rendred the whole Creation He made he created all things and therefore is Lord of the whole Creation Accordingly it immediately follows For by him were all things created This for gives us to understand that this Verse is the reason and account of what went before St. Paul had stiled Christ the First-born of every Creature and now he gives this satisfactory account of it because by Him all things were created because of this he is deservedly stiled the First-born the Lord and Sovereign of the Creation You must either conclude that the Great St. Paul did not speak Logically and Argumentatively or that this is the genuine Interpretation of the place If the Apostle's Words were to the purpose as be sure they were then this sense which I have offer'd is so too which is as much as I can desire And that this is the meaning of the word First-born is evident from that other Text in this Chapter ver 18. where he is call'd the First-born from the Dead not as some think because he is the Author
of the Resurrection or as Grotius with most of the Pontificians because he was the first that rose to Immortal Life and Glory or as others because he was the First that rose from the Dead as 't is said Acts 26. 23. viz. by his own Power but because he was the Chiefest of all those that rose from the Dead because he was the Head of them all as it follows that in all things he might have the Preeminence that it might appear that he was Lord of all This is to be the First-born of the Dead or of the Number of the Dead for so it should be rendred the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying here so much A third Text might be alledged viz. Rom. 8. 29. that he might be the First-born among many Brethren i. e. that he might be the Chief the Supream of all the Children of God for he was Predestinated as well as they he was set a-part as the First-born among Men who were the Choicest of all were who were more immediately destined and devoted to the Service of God Exâ—d 1â— 2. And lastly I will mention Rev. 1. 5. where Christ is call'd the First-begotten of the Dead which hath the same import with those words in the Epistle to the Calossians before alledg'd for it is explain'd to us by what follows in the next Clause and the Prince of the Kings of the Earth to let us see that the word First-born or First-begotten hath the Signification which I have offer'd it being the use of the Hebrews to apply it to those Things or Persons that are the Chiefest and most Excellent In which sense likewise First-fruits are taken in Iam. 1. 18. where the Saints are call'd the First-fruits of the Creatures of God i. e. they are the Chief of the Creation they are the Flower of Mankind they are more signally and eminently design'd to set forth the Glory of God in the World So Christ is the First-fruits of them that slept 1 Cor. 15. 20. he is the Principal of all those that rose from the Dead This way of Speaking is taken from the Jewish notion of First-fruits which were the Choicest of all their Fruits and Incomes and from the Hebrew manner of expressing themselves that is calling those things which are Chief and most Eligible First-fruits Amos 6. 1. Mic. 7. 1. Moreover I take that Expression which our Saviour so often useth concerning himself viz. his stiling himself the Son of Man to be a way of Speech proper to the Hebrews and therefore is to be explain'd by what we meet with in the Old Testament A Person well skill'd in Hebrew Criticism tells us that Ezekiel is very often about a hundred times call'd Son of Man because of the extraordinary Visions and Revelations which he had wherewith he was highly honour'd above others So that Son of Man is the same with an Excellent or Digniâ—â—ed Man And that this is the frequent Language of the Psalmist hath been very lately observ'd and amply proved by our Incomparable Paraphrast on this Sacred Book Besides several other Excellent Discoveries made by him in that Choice Work which will gain him an Immortal Honour among the Pious and Wise he hath particularly set us into a right apprehension of This Expression so often used by the Holy Pen-man From several places in this Book as also from others which he produceth out of the Sacred Writings he evidenceth that Son of Man is the same with an Eminent Person and he is the first Writer I have met with that hath establish'd and fully clear'd this Notion From this Discerning Author we may observe that in Psal. 49. 2. there is a difference made between bene adam and bene ish the former signifying there Mean Inferiour Persons but the latter Men of Considerable Rank and Quality wherefore our Translators give us the sense very fully in rendring it low and high Or perhaps adam in this place is the same with adamah Earth and so the Sons of Man are opposed to the Sons of the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventy render it terrigenae according to the Vulgar Latin In Psal. 4. 2. beneâ—ish the Sons of Man is applied to Princes and Rulers for of such that place speaks And I translate it the Sons of Man not of Men as 't is in our English Bibles for so the Original hath it and we ought to take notice of it for there is a vast difference between the one and the other Sons of Men in Scripture are all that are of the Race of Adam but Son or Sons of Man are Persons of some Dignity and Rule in the World But sometimes indeed bene adam is the same with bene ish and then they are opposed to enosh or ben enosh as in Psal. 8. 4. What is Man and the Son of Man i. e. as I conceive what is the Lower and the Higher Rank of Men that Thou visitest them that Thou shewest thy self so Bountiful to them So Sons of Man Psal. 58. 1. is meant of Iudges and Great Men as is evident from the former words of that Verse And in Psal. 80. 17. Son of Man is the same with the Man of the right Hand and the Man that is made Strong Again in Psal. 146. 3. Princes and the Sons of Man are synonimous for in Princes in the Son of Man are by way of Apposition in the Hebrew to acquaint us that they are identified And further it is to be observed that this Title of the Son of Man is particularly and by way of Eminency affix'd to the Messias as in that foremention'd place Psal. 8. 4. for we shall find that in Heb. 2. 6. it is referr'd to him by the Apostle in the Secondary and Mystical sense but more signally and directly in Dan. 7. 13. Behold one like the Son of Man On which words Rabbi Saadiah is very peremptory and saith This is the Messias our Righteousness And Solomon Iarchi and other great Rabbies declare that by the Son of Man is meant the Messias There is reason therefore to assert that when Christ so frequently gives himself this Title he takes it from the Old Testament where it signifies a Man of Eminency and Rule and more especially from Daniel who by this Epithet expresses the Messias the Prince the Lord of Heaven and Earth And to any considerate Man it is evident that our Saviour particularly referr'd to that place in Daniel Behold one like the Son of Man came with the Clouds of Heaven when he pronounced those words Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Mat. 26. 64. Neither would the High Priest have thought that our Saviour spoke Blasphemy and thereupon rent his Clothes if he had not apprehended that he referr'd to those words of Daniel and consequently owned himself to be the Messias who hath the Title of the Son of Man given him because of his
Excellency Preeminence and Authority And this is yet more clear from our Saviour's words Ioh. 5. 27. where he assigns the Reason why the Judgment of the World is committed to him by the Father He hath saith he given him Authority to execute Iudgment because he is the Son of Man because he is Head and Ruler of the Church because all Government and Authority in this lower World are devolv'd upon him because he hath all Rule and Dominion put into his Hands This is the true account as I conceive of the Expression this Title was attributed to him to signify his Authority and Exaltation and not as is commonly said and believ'd and as the Learned Grotius defends it his Meanness Condescension and Humility though I will not exclude Other Reasons which may be consistent with this as that he is call'd the Son of Man to attest the reality of his Manhood to ascertain us of the Truth of his Suffering in our Humane Nature to assure us of his Sympathy with us and that he is touch'd with the feeling of our Infirmities I will only add this That whereas it is generally said by Writers and even by the Critical 〈◊〉 among the rest that this Epithet is given to our Saviour by Himself only and not by any other in the New Testament this is a Mistake for in Acts 7. 56. he is call'd by St. Stephen the Son of Man and so he is twice by St. Iohn Rev. 1. 13. Chap. 14. 14. The Original of which must be fetch'd as I have shew'd from the Hebrew Stile in the Old Testament And so must that Expression which the Apostle uses 2 Cor. 4. 17. a Weight of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers to the Hebrew cabod a Weight and yet is rendred Glory Gen. 31. 1. and the Tongue is call'd cabod Glory Psal. 57. 8. So the Verb cabad signifies both to be weighty and to be glorious or honourable Isa. 66. 5. Prov. 13. 18. And the Adjective cabed approaches to this sense as is clear from Gen. 13. 2. Thus it is with the word jakar gravis fuit but it is understood in a treble sense as if there were a threefold Gravity viz. of Weight Price and Honour Accordingly it signifies 1. To be heavy weighty 2. To be precious Isa. 43. 4. 3. To be in Honour and Glory Job 31. 26. as also to glorify and honour and therefore the word is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Version of the 70. Thus you see that after the manner of the Hebrews Glory or Greatness is express'd by words that denote Weight and thence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here us'd by the Apostle to denote that Superlative Glory which is the attainment of the other World And 't is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 2. 6. is to be understood thus and should not be rendred to be Burdensom but to be Honourable or to be in Authority or Dignity which our English Translators were sensible of when they rendred it in the Margin to use Authority This I take to be of Hebrew extraction and in imitation of the use of the words â—abad and jakar And hence also in the Seventy's Translation of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Grandeur or Glory and is applied in several places to a Royal Train and to a Mighty Host 1 Kings 10. 2. 2 Kings 6. 14. Chap. 18. 7. 2 Chron. 9. 1. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Weight or Burden is equivalent with Honour or Splendor in one of St. Chrysostom's Homilies I could remark that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria differ but in the Accents and among the Latins honos and onus are not unlike Vir gravis is used by the Latin Orator for a Person of Authority and Worth And Graves viri in the old Roman way of Speaking are Men of Authority and Eminency And Baro which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Tully as a Name of Dignity and is as much as Patricius a Nobleman though I know some Criticks interpret the word in another sense Thence our word Baron a Lord a Person of Greatness and Authority And Grave answers to Baron whence Palsgrave Landgrave Margrave Burgrave for Grave among the Germans signifies a Magistrate a Ruler And we in England heretofore used the word Grave or Greve in the same sense thus Portgreve was the Name of the Chief Magistrate of the City of London till King Iohn's time who turn'd it into that of Mayor These things I here mention only to intimate the Affinity that is to be observ'd in Languages not only the Learned ones as they are call'd but others and to shew you the particular cognation betwixt Gravity and Honour or Authority betwixt Weight and Glory which it is probable was derived first of all from the Hebrews The Writers of the New Testament sometimes make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense that the Hebrews use the word gnanah respondere that is not to signify a Person 's Answering or Replying to what another had said but only to denote his going on with his Speech his proceeding in what he had said before Persons are said to Answer though there be no Question put to them though there be no Reply intended as Iesus answer'd and said Mat. 11. 25. Then answer'd Peter and said Mat. 17. 4. The Angel answer'd and said Mat. 28. 5. One of the Elders answer'd saying Rev. 7. 13. which is as appears from the Context no more than this They spake and said for this oftentimes is the acceptation of that word in the Hebrew Writings and particularly in the Book of Iob Chap. 3. ver 2. Job answer'd and said though no body had spoke to him or asked him any Question The words therefore import no more than this Job spake and said and so our Translators render it I might further observe that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath by an Hebraism the force of all the Prepositions it answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly I am inclined to think that what is said of St. Paul in Acts 9. 15. is spoken after the Hebrew manner for the Hebrews call any thing that is Choice and Delectable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas desiderii and the Rabbins accordingly call the Law by this Name viz. a Desirable Vessel or a Desirable Instrument or Utensil for Cheli is of a vast Latitude and signifies whatever is for the use of Man Answerably to which St. Paul is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chosen Vessel or Instrument It is spoken after the Propriety of the Hebrews with whom a Thing or Person that is made use of to some Excellent Purpose is not only stiled a Vessel but to denote yet further the Worth of it is called a Vessel of Desire
Grammar and no Shadow of Soloecising when this Divine Writer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of our own Annotators hath pick'd up this false Notion concerning the Stile of Scripture viz. that it is not reconcileable with Grammatical Syntax in some Places two especially he takes notice of Eph. 4. 2. Col. 3. 16. In the former he observes that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek whereas it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nominative being put instead of the Accusative But by this Worthy Annotator's leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may yea and certainly doth refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse and so it is but inserting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the Grammar is salved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you that you forbear one another And if you say it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse it is easily answered that the Apostle might express himself in the way of a Subjunctive as well as an Infinitive seeing it could be done by either of them as this Learned Critick cannot but acknowledg In the latter Place alledged by this Learned Man he takes notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is misplaced instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nominative for a Dative Case which is a great Flaw in Grammar But this is soon taken off by referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Verse as the Doctor doth but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse just before for to these it hath reference and not to that and so the Grammatical Concord is very â—ood and sound In several other Places where there have been the like Objections made you will find the Sense rendred intire by the industrious Pen of that Learned Knight Sir Norton Knatchbull Though to speak freely and impartially he sometimes represents the Stile of the New Testament more perplex'd and disturb'd that I can believe it to be and though he fancies Trajections in some Places where there are none yet to the perpetual Honour of this Worthy Gentleman it must be said that he hath discovered several Trajections or Transpositions Parentheses Transitions Ellipses and Changes of Numbers and Persons with other Enallages which were scarcely taken notice of before he hath rectified some Comma's and Stops he hath set the Words and Periods right he hath cleared the Syntax and Grammatical Construction mended the Sense in several Places removed the Difficulties shew'd the Propriety and Emphasis of the Words discovered the Coherence of the Texts In short he hath cleared the New Testament of Soloecisms and particularly the Writings of the Great Apostle St. Paul So that though Tarsus the Apostle's Birth-place was in the same Province with and a Neighbour to Solae the Country of those that corrupted their Language whence came Soloecisms yet it appears that there is no such thing in the Apostle's Stile But suppose these Texts above named could not have been reconciled to the exact Laws of Grammar yet one would think the Transcribers might better have been blamed than the Writers themselves the Greek Copy should have been found fault with rather than the Holy Ghost the Mistake might have been imputed to the Amanuenses and not to the Apostles I must profess to you plainly that it is bordering upon Blasphemy to say that the Holy Spirit from whom was the Gift of Tongues dictate Barbarisms and Soloecisms in these Sacred Writings which were immediately inspired by him Again suppose or rather grant that some Periods of the New Testament are not exactly adjusted to Grammar-Rules yet this will not justify the Language of those Men who charge this Book with Soloecisms and Barbarisms for they will be unwilling to grant that there are such things as these in Homer and Virgil and such approved Authors Or if they will grant that there are such then they have no Reason at all to find fault with the like in Holy Scripture And this is that which I maintain and which no knowing Person can deny that the same things which some call Soloecisms and Undue Syntax in the New Testament are to be found in the most Noted and Celebrated Authors among the Greeks and Latins Criticks have taken notice of several of these in Homer and Pindar especially among the Greek Poets and in Herodotus and Thucydides among the best Historians that have writ in that Language and in Demosthenes among the Noted Orators These do not always observe Grammatick Laws they lay them aside sometimes and speak Irregularly as one of the Greatest Criticks of this last Age hath acknowledged Profane Writers have Soloecistical Phrases Botches Fillings up Repetitions Lucian long since observed that Epithets are not always used by Poets because they are fit and convenient and sutable to the purpose but to help out the Matter to fill up the Gapings to prop up the Ruines of a Verse And both Plutarch and Eustathius who were morâ— serious Men than the other have taken notice of this in Good Authors Sometimes the Poet is at a stand and his Muse is restive thus Virgil hath Broken and Half-verses which the Criticks excuse by saying that he had not time to finish his Book or that he did it on purpose to stop his Readers in the Career that they might stay and consider the thing he is speaking of This Account they give of his Blanks and Chasms But Homer suffers not his Muse to make a halt but then which is as bad he fills up his Verses with such Expletives as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and besides these lesser Particles he useth entire Words and Phrases in many Places only to supply his Verse We have nothing of this sort in the Sacred Writings nothing that is really superfluous But there are some Words indeed that are look'd upon as Redundant and not absolutely Necessary especially in the Old Testament which is Poâ—tical in many places The Lord rained Brimstone and Fire from the Lord Gen. 19. 24. where the last Words from the Lord seem to be redundant So it is in 2 Tim. 1. 18. The Lord grant unto him that be may find Mercy of the Lord in that Day Thus in Psal. 90. 10. The Days of our Years are threescore Years and ten We may look upon the first Word as an Expletive for the Divine Poet means this only that the ordinary Term of our Life extends to seventy Years So that the word Days might have been left out The same Pleonasm you read in 2 Sam. 19. 34. How many Days are the Years of my Life for so it is according to the Hebrew and it is the Hebrew way of speaking and therefore cannot be blamed Yea to speak strictly there is nothing redundant in the Stile of Scripture All those Words which seem to be Expletives are Significant and
sufficiently dispatch'd it I hope I have let you see that those are no impartial Judges of Scripture-Stile who cry out of its Barbarisms but the Truth is they betray both their Ignorance and Irreligion at once in giving such a Judgment of it their Ignorance in that they shew themselves unacquainted with the Best Authors who are not always wont to bind themselves to the strict Observation of Grammatical Rules To this purpose the Learned Henry Stephens's Animadversions and Appendix at the End of his Thesaurus Gr. L. are worthy of the Perusal of all Curious Persons that would be fully acquainted with the Genius of the Attick Phrase and Idiom and the reading of these will abundantly satisfy them that the New Testament is like other Greek Writers and that the most Classick Greek Authors speak in the same strain that this doth This Accomplish'd Critick shews that there are pure Atticisms sometimes in these Holy Writings and particularly that an Ellipsis which is so frequent in them is a common Atticism in the best Grecians If those who raise Objections against the Stile of the New Testament would converse with These they might see that those Passages which seem not so proper or elegant in Scripture and that whatever looks like Soloecisms and favours of Rudeness or Defect of Language in these Holy Writings may be parallelled with what they meet with in the most Applauded Authors Their Irreligion likewise is discovered in this that nothing pleaseth them in the Holy Book and that what is not thought Improper or Rude in other Writings is accounted such in These yea that what are Soloecisms in a Sacred Writer are look'd upon as Atticisms and Elegancies in a Profane One. Having hitherto been in pursuance of this that the Holy Scripture hath many things in it according to the Strain of Other Writers I am to pass to the next Proposition CHAP. VII The Scripture-Stile hath some things in it that are not in common with Other Writers but are proper and peculiar to it self The LXX's Greek Version and the New Testament have words that are not extant in any other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 3. was coin'd by the Evangelist It s true Signification enquired into Inward Goodness or Righteousness is express'd by Terms which are unknown to other Writers Instances of several other Peculiar ways of Speaking Some Profane Authors differ from the rest as to the use of some particular Words and Phrases Ecclesiastical Writers have Words proper to themselves The Difficulty of Scripture proceeds partly from the Different Acception of Words which we meet with there Many Instances in the Old and New Testament The various Significations of the Word Spirit enumerated and reduc'd to distinct Heads The Author confines himself to the Hebrew Verbs of the Old Testament and shews how Different the Senses of the same words are and endeavours to remove the Ambiguity of them in the several Texts which he cites and to determine the Sense which is Proper to those particular Places The like he attempts in those Texts where Hebrew Nouns of a different meaning occur THE Third Proposition is That the Scripture-Stile hath some things in it that are not in common with Other Writers but are Proper and Peculiar to it self For though it is true some Other Authors have words proper to themselves which are not found in others thus in Pindar Plato Isocrates Homer Aristophanes Hippocrates c. there are some particular Words and Phrases peculiar to them alone yet the Bible hath Words and Expressions which are not to be met with in any of these nor in any other Writers The Original Hebrew hath greater choice of Words than any Book extant in that Language it is the most Copious Vocabulary that is in the World and all Hebrew Writers of note borrow from this The Septuagint have words peculiar to themselves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to them and was made on purpose to answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Writers of the New Testament took it from them They also made the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 4. 9. to express the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 2. 5. is of their coining and the Apostle thought fit to use it Tit. 2. 14. And some have thought the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies Sleep or Slumber Isa. 29. 10. was made by them as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is also used by the Apostle Rom. 11. 8. The New Testament in Greek hath words never heard of before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord's Prayer a word which was first used by the Evangelists And St. Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Angels Salutation of the Virgin Mary Luk. 1. 28. is a new Greek word which the Evangelist himself made as some have thought but that is a Mistake because the Apocryphal Writer had used it before Eccles. 18. 17. Yet this is not to be denied that the word is no where to be found in any other Greek Author i. e. any Prophane one but St. Paul useth it viz. the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive Voice have a peculiar Signification in Mat. 5. 24. Rom. 5. 10. 1 Câ—r 11. 7. 2. Cor. 5. 20. which is in no other Writer saith Grotius upon Mat. 5. 24. That likewise in Mark 14. 3. and Iohn 12. 3. is scarcely used by any Writer whatsoever and therefore the Grammarians and Criticks know not well how to assign the meaning of it some deriving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word there used and joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it denotes that Ointment to have been faithfully prepared and compounded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this Etymology is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true pure not adulterated approved it being rightly and faithfully made This is according to the Syriac Version and 't is approved of by St. Ierom and Theophylact Others think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latin having it Spicata and so it is translated Spikenard by us Beza and Camerarius are of this Opinion and think the Ointment had this Name because it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spicis nardi that is of the choicest part of Nard A third fort among whom Casaubon is Chief tell us that it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potabilis à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies such a Liquid Ointment as might be drank And lastly some have thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were call'd so from a place viz Opis a City not far from Babylon whence
the best Nard came This is Hartungus's Notion but then the word should have been Opick not Opistick Thus the Etymology of the Word hath been disputed but we are certain of the Thing the Nard it self or rather the Ointment which was made of it which was very Precious and in great Esteem of old It was made of several Ingredients as we learn from Pliny and other Writers viz. the sweet Cane or Rush Costum Amomum Myrrh Balsam and other Simples When this Precious Compound this Excellent Aromatic which was very Costly and used only by Rich and Wealthy Persons was made up as it should be it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ides sincerely and faithfully prepared it had all its Ingredients it was of the best sort This seems to be the most elegible Derivation of the Word but so far as we know it was of the Evangelist's making for there is no such Greek Word in any other Authors And as the New Testament hath its peculiar words so you may observe it hath a peculiar way of using some words which yet are common in other Writers Thus Inward Holiness or Inherent Righteousness are express'd by such terms as These which have no such Signification in any other Writers Circumcision Col. 2. 11. Crucifying Rom. 6. 6. Gal. 6. 14. Mortifying Rom. 8. 13. Col. 3. 5. Dying Rom. 6. 2 8. Col. 3. 3. Resurrection Eph. 2. 6. Eph. 5. 14. Col. 2. 12. Regeneration or being born again John 3. 3. Tit. 3. 5. 1 Pet. 1. 23. Renovation Rom. 12. 2. Eph. 4. 23. the New Man and New Creature 2. Cor. 5. 17. Gal. 6. 15. Eph. 4. 24. Washing John 13. 8. 1 Cor. 6. 11. Rev. 7. 14. The way of using and applying these words is proper to the New Testament There are other peculiar ways of speaking in this part of the Bible which are altogether unknown to other Writers as the Engraffed Word Jam. 1. 21. Children of Light and of the Day Luk. 16. 8. Eph. 5. 8. 1 Thess 5. 5. the Sword of the Spirit Eph. 6. 17. the Savour of Death 2 Cor. 2. 16. the Body of Sin Rom 6. 6. the Body of Death Rom. 7. 24. the Law of Sin and Death Rom. 8. 2. a Law in the Members Rom. 7. 23. Who over met in any other Author with these Expressions Conscience of an Idol 1 Cor. 8. 7. the Earnest of the Spirit 2 Cor. 5. 5. the Vnction of the Spirit 1 Joh. 2. 20 27. Circumâ—ision of the Heart and of the Letter Rom. 2. 29. a Iew outwardly and a Iew inwardly in the same Verse Who ever read of the foolishness of God and the weakness of God 1 Cor. 1. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Phrase proper to Scripture and so are these to mortify the Members on Earth Col. 3. 5. to put off the Old Man and put on the New Man Eph. 4. 22. to sow to the Flesh to reap of the Flesh to sow to the Spirit to reap of the Spirit Gal. 5. 8. to walk after the Flesh Rom. 8. 1 4. Who ever spoke after the following rate to eat and drink Damnation to himself 1 Cor. 11. 29. to be justified by Faith Rom. 3. 28. Gal. 2. 16. to be clothed upon with an House from Heaven 2 Cor. 5. 2 And what strange and unheard-of Expressions are those to be baptized or washed with Fire Mat. 3. 2. to be salted with Fire Mark 9. 49 Thus the Sacred Penmen of Scripture differ from all others in their Stile And yet herein also they agree with them for even some of those Writers differ from the rest as to the use of some particular Words and Phrases Some of them take a word or more in a sense that it is not taken in by any Others There are words in Homer that are not in Aristophanes and some in Lycophron that are not in either of these and there are some in these three which are not found in any other Writer whatsoever Plato as 't is observ'd of him useth words in a way different from other Authors as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Simplex and in other places for Pulcher and sometimes for Parvus And as the same word is used by him to denote several things so he uses different words in the same sense and meaning as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others Nay he brings in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Author observes to express contrary things sometimes There are some Ecclesiastick words for they may be thus differenc'd from others because they have a peculiar Interpretation as they are used by Ecclesiastical Writers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Synaxis which among Christian Writers signify either the Sacred Meetings and Assemblies of the Faithful or the Lord's Supper and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Temple among the same Writers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same Signification sometimes but they have no such sense in other Authors So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Towel or Napkin is used in some of the Greek Fathers to denote the express Image or likeness of a Person And from other Examples it might be made good that the Profane and Ecclesiastick use of a word are far different There are Thousands of words otherwise taken in the Greek Fathers than in Classick Writers and you in vain look for the meaning of them in Hesychius Phavorinus Suidas in Scapula Constantine or Stephens Yea the words themselves which occur in Ecclesiastick Writers are not to be found in Profane ones many of them are omitted in Lexicons Onomasticks Etymologicks and Glossaries And shall not the Inspired Wriâ—ers have the same liberty viz. to use peculiar Words and Phrases of their own or to use Words in a singular meaning and proper to themselves If a Catachreâ—is the Abuse of Words be reckon'd by the Greek Orators an Embellishment of Speech certainly we must account it no Disparagement but rather an Ornament to the Language when the Holy Ghost in the Scriptures alters the use of some Words He may make use of what Words he pleaseth He that bestow'd the Gift of Tongues knows how to apply them Hence in these Writings you meet with some New words and Singular ways of Expression as I have let you see in some Instances and many more I might have added wherein the peculiar Phraseology of this Sacred Book is observable The very Words in the Holy Stile are precious Antiquaries and Criticks spend much time in mere Phrases but they never employ it so well as when they are searching into These There are several Other things might be noted as to the Peculiar Stile and Idiom of the New Testament but this shall suffice at present As I have â—hew'd before that the Stile of Scripture is like that of Other Writers so you see it is not inconsistent with what I have now asserted that the Holy Stile is not like that of Others
that is the Scripture hath Words and Phrases proper to it self it hath some things extraordinary and which are unusual with the rest of Authors But I will insist no longer on this here because I may have occasion in my next Discourse viz. concerning the Excellency and Perfection of Scripture to suggest several things which will discover the Peculiar Straiâ— of the Bible The Fourth â—â—oposiâ—â—on is That there are somâ— things Obscure and Difficult in the Stile of Scripture I will give you an account of this in these following Particulars 1. Obscurity and Difficulty may arise from the Different Signification of the same words in Scripture 2. From the Contrariety of the same words as to their Signification 3. From Other Causes relating to the Matter it self spoken of and the Time c. Under which Heads I intend to prosecute that Design which I formerly was upon viz. An Enquiry into several Remarkable Texts of the Holy Scripture which contain some Difficulty in them I shall have occasion here to discover the Grounds of that Difficulty and to shew how it may be removed And when the Sentiments of others are not satisfactory I will make bold to interpose my own Judgment First Sometimes in Scripture there are Words of Different Signification whence it comes to pass that it is very hard to understand those places where these words are And it is impossible to satisfy our selves about the meaning of them in the Texts where we find them unless we take pains to examine the particular Congruity of one Sense rather than another to that particular Thing or Person to which it is applied Yea sometimes when we meet with such a Doubtful Word we shall find it reasonable to make use of both the Senses of it that is to propound them both and to leave it free to Persons to make choice of which they please I will give some Instances of this as that in Gen. 39. 1. Captain of the Guard which may as rightly be translated according to Iosephus Antiq. l. 2. c. 3. Chief of the Cooks for the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Tabbach the Plural whereof is here used is a Cook 1 Sam. 8. 13. Ch. 9. 23 24. and is so translated The truth is the genuine rendring of Tabbach is Mactator a Slayer and so is applicable either to a Cook or a Soldier The double sense of the Word occasions some doubt about the Translation but it is of no moment at all for we are not to be concern'd whether Potiphar was Pharaoâ—'s Head-Cook which without doubt was an Honourable Place or the Captain of his Guard or Army as the Vulgar Latin gives it So in Gen. 41. 43. they cried before him Abrek the word Abrek may be differently rendred viz. either according to Aben-Ezra Aquila the Vulgar Latin and our own English Translation bow the Knee deriving it from barak genu flexit or according to Solomon Iarchi and the Paraphrases of Onkelos and Ionathan Father of the King for Rek in the Aramaean Tongue is â—ex and thence perhaps this Latin word or according to the Ierusalem Targum Father of the King and tender in Years or according to Symmachus tender Father from Ab Pater and Rech tener sen delicatue because Ioseph was as to his Prudence a Father as to his Age a Tender Youth Thus this word being of a dubious Signification according to the different Etymologies it hath may be diversly translated and every one is at liberty to choose which of these Senses he most approvâ—s of I cannot see how the Doubtfulness of such words as this can be wholly taken away and consequently the Scripture as to such words must remain Dubious and Obsâ—ure that is as to the particular and close import of them But 't is sufficient that we have the general sense of them as here though we are ignorant of the right and only Derivation of the word Abrâ—â—h and after all the foremention'd Surmises it is most probable as hath been said before that 't is an Egyptian word yet this we are certain of that it was a word of Acclamation and Honour that the People used toward Ioseph and 't is not requisite to know any more in order to the understanding of the Place It is thus in the New Testament it is said of Iudas that he went and hanged himself Mat. 27. 5. So we translate it indeed and very well but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a more general import signifying that he was strangl'd or choak'd which may be done either by a String which is properly Hanging or by Excessive Grief which stifled his Spirits and accordingly we may render the Word either of these ways viz. Actively he hanged himself i. e. he ended his Life with a Halter or Passively he was Choaked namely by a sudden stopping of his Breath and Suffocation of his Spirits through Melancholy and Grief Either of these Senses may be admitted yea both of them as I have shew'd in another place Wherefore the best rendring of the words is I conceive this Judas strangled himself or was strangled because this takes in both It is said of the Pharisees Mark 7. 3. Except they wash their Hands oft they eat not where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated oft hath different Significations and accordingly may be rendred diversly First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Fist or Hand closed and so here is meant their way of Washing their Hands by thrusting the Fist into the Palm of the Hand Secondly The Greek word signifies also the Elbow and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as up to the Elbow and denotes another particualar way of Washing among the Conceited Pharisees by letting the Water drop from their Hands being held up to the very Elbows Thirdly The word may be rendred diligently or according to the Syriack accurately and so signifies to us that great Care and Exactness they used in their Ceremonious Washings Lastly Our Translators according to another acception of the word and following the Vulgar Latin render it oft Any of these four ways the word may be taken and the Dubiousness of it should not in the least trouble us because we understand the grand thing contain'd in the words viz. That the Jews but especially the Pharisees were very superstitiously addicted to their Washings and placed the greatest part of their Religion in that and the like External Observances I could instance in 2 Tim. 2. 19. The Foundation of God standeth sure having this Seal c. which Text may admit of this Translation also The Covenant of God standeth sure having this Inscription for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a Foundation but a Covenant or Instrument of Contract and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Inscription as well as a Seal There were two Parts of the Covenant I will be your God and ye shall be my People So here in the
following words The Lord knoweth them that are his And Let every one that nameth the Name of Christ depart from Iniquity See further in Dr. Hammond Next I will mention that of the Apostle Heb. 12. 1. The Sin which doth so easily beset us So we translate it and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but it hath three other Significations and according to them may be differently rendred S. Chrysostom gives the senâ—e thus the Sin which may easily â—e avoided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word comes hath such a Signification and then the meaning is that not only the great and heavy Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight but lighter and lesser Sins must be declined must be carefully avoided There is another Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. That Sin which hath fair Arguments and Pretences for it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied when there are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no favourable Circumstances no plausible Reasons and Arguments to commend a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then signifies that which hath Goodly Circumstances and Arguments to recommend it Such have some Sins especially as those that are accompanied with much Profit or Pleasure against these therefore the Apostle exhorts us here to arm our selves he would have us in a more especial manner to beware of those Vices which are so Tempting There is yet another rendring of the words according to Theophylact for he observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Periculum Discrimen and indeed the Stoicks generally use the word in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies Affliction Necessity Trouble And the Fathers sometimes use it thus in their Writings So that the Apostle adviseth us here to shun those Sins especially which bring us into great Dangers and Difficulties those that are accompanied even with bodily Calamities and Judgments as some kinds of Sins generally are Those Vices that are thus circumstantiated are to be avoided with singular Caution But I confess I do not think this to be the meaning here for the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 join'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather shews that the Circumstances are good And of the other three Interpretations I look upon the first to be the best because it is according to the clearest and most obvious sense of the Greek word and withal it agrees with the Mind of the Apostle in the whole Verse where taking his Metaphor from the Olympick Races he exhorts the Jewish Converts to run with Patience the Race that was set before them and in order to that to lay aside every Weight or Incumbrance as the Racers were wont to do and the Sin which did so easily beset them compass them about hinder and retard them in their Christian Course as Long or Heavy Garments are an hindrance to those that run for any observing Eye may see that he continues the Metaphor Thus you see words have Different Senses and so may be translated differently and hence the true Meaning is difficultly to be reach'd sometimes I will mention one Instance more which is to be found both in the Old and New Testament There we often read of the Spirit no word is more usual with the Sacred Writers than this and it is as true that no word hath more Various Significations whence sometimes doth arise no small Difficulty in interpreting some of those places where this word occurreth Suffer me then to give a full and ample Account of the Different Significations of it that it may not administer occasion of Obscurity in the Stile of Scripture First The word Spirit is applied to God and particularly to the Third Person in the Undivided Trinity who is Emphatically call'd the Spirit in the Old Testament as in Gen. 1. 2. Gen. 6. 3. and in almost iunumerable other places and the Holy Spirit or Holy Ghost by way of Eminency in the New Testament Mat. 3. 16. Iohn 1. 32. Rom. 8. 14 c. Secondly It signifies the Gifts Graces Fruits Effects and Operations of the Holy Spirit as 1. Any Signal Qualities or Endowments whatsoever any Skill or Ability to do things well and laudably Thus Bezaliel was filled with the Spirit of God Exod. 31. 3 5. to work in all manner of Workmanship And Gifts of any sort are call'd the Spirit in other places 2. The Saving Graces of the Holy Spirit as in Iude ver 19. having not the Spirit and in several other places 3. The Power of the Spirit to accomplish some very great and extraordinary thing thus Caleb had another Spirit Num. 14. 24. i. e. he had Power to effect those things which he could not do before Ioshuah was a Man in whom was the Spirit Num. 27. 18. Thus the Spirit of God and the Spirit of the Lord are said in Scripture to come upon to fall upon to be poured out to be put upon Persons that is they had an unusual and extraordinary Power to do this or that To be moved and to be led by the Spirit are in the same Signification viz. to be enabled to enterprize and atchieve some Wonderful Thing 4. Those Extraordinary and Miraculous Gifts which were conferr'd on the Apostles and other Christians in the Infancy of the Gospel as Healing all manner of Diseases Speaking strange Languages These are express'd by this Word in 1 Cor. 14. 12. Ye are zealous of Spirits i. e. Spiritual Gifts the Extraordinary Vouchsafements of the Spirit whereby they were able to do things above Humane Power Hence you read of Speaking in the Spirit Praying with the Spirit and Singing with the Spirit 1 Cor. 14. 14 15. And in the same Chapter there is mention of the Spirits of the Prophets ver 32. i. e. the Gifts of Prophecy which they were indued with and enabled to exert in the Publick Congregation Before Christ's Ascension these Gifts were not bestow'd in a very large and liberal manner and that is the meaning of Iohn 7. 39. the Holy Ghost was not yet given And even after our Saviour's Ascension the Ephesian Christians had not heard whether there was any Holy Ghost Acts 19. 2. that is they knew nothing of these Extraordinary Gifts bestow'd on some in the Church Wherefore we read there that by the Imposition of St. Paul's Hands the Holy Ghost came upon them and they spake with Tongues and prophesied ver 6. This latter Clause explains the former letting us see that by the Holy Ghost is here meant the Miraculous Endowments of the Spirit such as speaking with strange Tongues and Prophesying in an unusual manner Of these chiefly the Apostle is to be understood in 1 Thess. 5. 19. Quench not the Spirit 5. Extraordinary Revelations and Discoveries whether under the Old or New Testament are express'd by this Word Thus 't is said there is a Spirit in Man Job 32. 8. which is explain'd
in the next Clause by the Inspiration of the Almighty So David in Spirit Mat. 22. 43. is David Inspired I will pour out of my Spirit upon all Flesh Acts 2. 17. taken from Ioel 2. 28. i. e. I will bestow the Gift of Prophecy and Revealing of Mysteries upon them for of This it is principally understood as you may learn from the following words Your Sons and your Daughters shall prophesy and ver 18. On my Servants and on my Hand-maids I will pour out of my Spirit and they shall prophesy So in Rev. 1. 10. I was in the Spirit is as much as if he had said I had great Revelations imparted to me Thirdly The Dispensation and Preaching of the Gospel especially as it is opposed to the Law and as it contains the more hidden Mysteries of Christianity in it is stiled the Spirit Thus the Evangelical Preachers are call'd Ministers not of the Letter but Spirit 2 Cor. 3 6. i. e. not of the Law but of the Gospel not of mere Externals of Religion but of the Inward and Hidden Secrets of it Fourthly The Spiritual meaning of what Christ speaketh is call'd by this Name as in Iohn 6. 63. It is the Spirit that quickneth the Flesh profiteth nothing the Words that I speak unto you they are Spirit and they are Life As if he had said you must not understand me in a gross and carnal sense when I tell you that you must eat my Flesh and drink my Blood ver 53 54. My meaning is not that you should turn Canibals and feed upon Man's Flesh. No this Eating and Drinking which I have spoken of to you are to be interpreted in a Spiritual Sense and in no other My Words have an Abstruse and Mystical meaning I am Spiritually to be Eaten and Drunk that is by a Lively Faith only It is the Spirit that quickeneth that enliveneth that which is comprehended in the Spiritual import of my Words is the thing that is most Active and Powerful in Religion and in the Lives of Men. Fifthly By Spirit is meant the Person that is Inspired 1 Iohn 4. 2. Every Spirit that confesseth that Iesus is come in the Flesh is of God Nay Sixthly He that pretends to the Spirit but really is not inspired by the Holy Ghost is thus called as in the next Verse Every Spirit that confesseth not that Iesus Christ is come in the Flesh is not of God and in the first Verse of that Chapter Believe not every Spirit but try the Spirits i. e. Teachers that pretend to the Spirit and Inspiration who are call'd False Prophets in the same place and Seducing Spirits 1 Tim. 4. 1. Therefore discerning of Spirits 1 Cor. 12. 10. was that Gift in the Church whereby they knew who were truly Inspired and who not who were True and who False Prophets And as the Persons pretending to immediate Discoveries from the Spirit are thus stiled so the â—eigned Discoveries or Revelations themselves which they boast of are called Spirit 2 Thess. 2. 2. Seventhly The word Spirit in Scripture is meant of the Soul of Man and its different Functions Operations Dispositions Inclinations and in short the whole Frame and State of it 1. I say that Distinct Part of Man which is call'd his Soul hath the Denomination of Spirit and that very justly because it is a Spiritual or Immaterial Being Into thy Hands I commit my Spirit saith the Psalmist Psal. 31. 5. i. e. I trust thee with my Soul It is call'd the Spirit of a Man Prov. 18. 14. ch 20. 27. Eccles. 3. 21. This is the Spirit that shall return to God Eccles. 12. 7. Wherefore this was the Language of our dying Saviour Into thy Hands I commend my Spirit Luke 23. 46. and of that expiring Martyr Acts 7. 59. Lord Iesus receive my Spirit The Souls of the Saints are stiled the Spirits of just Men made perfect Heb. 12. 23. and those of the Wicked the Spirits in Prison 1 Pet. 3. 19. And hither is to be referr'd that of St. Iames ch 2. 26. the Body without the Spirit i. e. without the Soul is dead 2. The Vital Principle which is the immediate Operation of the Soul is termed the Spirit the Spirit of Life Gen. 7. 22. especially the more Active and Vigorous Operation of the Soul and Body is so called Iosh. 5. 1. Nor was there Spirit in them Whence you read of the reviving and coming again of the Spirit Gen. 45. 27. Judg. 15. 19. and of the Spirits being refreshed 2 Cor. 7. 13. and giving Spirit i. e. Life to the Image of the Beast Rev. 13. 15. 3. The Vnderstanding is often call'd the Spirit and the Spirit of the Mind and when you read of Soul and Spirit this latter generally denoteth the Intellectual and Rational Part of Man and the more exalted and refined Operations of it as it respects Religion Luke 1. 47. 1 Thess. 5. 23. Heb. 4. 12. 4. That Function of the Rational Soul which is called Conscience hath this Name A wounded Spirit who can bear Prov. 18. 14. The Spirit i. e. the Third Person in the Sacred Trinity beareth witness with our Spirit that is with our Consciences Rom. 8. 16. 5. The Will and Affections are commonly set forth by this Expression Thus you read of ruling the Spirit Prov. 16. 32. that is subduing and well-ordering Those Faculties of the Mind especially You read of a New Spirit Ezek. 11. 19. ch 18. 31. of a contrite and broken Spirit Psal. 34. 18. Psal. 51. 17. a right Spirit Psal. 51. 10. which are principally meant of the Will the Passions and Desires of the Soul And another Spirit Numb 14. 24. may be understood in this Sense as well as in that above-mention'd In the New Testament our Saviour pronounceth those Blessed that are poor in Spirit Matth. 5. 3. He tells us that we must worship the Father in Spirit John 4. 23. St. Paul professeth that he served God with his Spirit Rom. 1. 9. and exhorts us all to be servent in Spirit Rom. 12. 11. In all which Places the word Spirit signifies either the Will or the Hearty Affections of the Soul or both of them 6. In a more general way it signifies the Nature and Temper of a Man Ye know not of what Spirit ye are Luke 9. 55. And this Large and General Acception of the Word is very usual in the Holy Stile 7. More particularly and especially it denotes an Effectual and Operative Inclination Power and Ability to some particular Good or Evil Whence you read of the Spirit of Knowledg Vnderstanding Wisdom of Meekness of Fear and on the contrary of the Spirit of Slumber of Whoredoms of Antichrist and of a perverse Spirit 8. The Rational and Regenerate Part of Man is emphatically stiled the Spirit and is opposed to the Flesh which is the Sensual and Unregenerate Part of Man The Spirit is willing but the Flesh is weak Matth. 26.
41. That which is born of the Spirit is Spirit John 3. 6. The Flesh lusteth against the Spirit and the Spirit against the Flesh Gal. 5. 7. This is the frequent Acception of the Word in the New Testament Yea 9. Not only the Holy and Godly Nature the Renewed Disposition and Temper but even that which is Unholy and Ungodly the Old and Unregenerate Principle of Man is also known by this Name The Spirit saith St. Iames that dwelleth in us lusteth to Envy ch 4. 5. where by Spirit is meant the Sensual and Carnal Part of Man And so before we took notice of the Spirit of Slumber of Whoredoms and the like Thus much of the word Spirit as it hath reference to the Soul of Man and its Faculties Only I will add this that this Word applied either to the good or evil Operations of the Mind signifies to us the Reality and Efficacy of them and represents their great Vehemency for they proceed from the Spirit of Man which is vigorous and active Though this Word likewise may refer to the Original and Source of these Actions for there is in Men a Double Spirit a Good and an Evil one the Spirit of the World and the Spirit which is of God 1 Cor. 2. 12. Hence in the Stile of Scripture good and evil Actions are frequently attributed to some Spirit for they are Results either of the Good or Evil one that inhabits in them Eighthly Angels both good and bad are signified by this Word First the Good ones Heb. 1. 7. He maketh his Angels Spirits which is taken from Psal. 104. 4. Are they not all ministring Spirits Heb. 1. 14. Secondly the Evil ones who in the Old Testament are call'd Evil Spirits and Lying Spirits and in the New Testament Vnclean Foul Familiar Spirits Spirits of Divination Rejoice not saith our Saviour that the Spirits i. e. the Devils as appears from ver 17. are subject unto you Luke 10. 20. The Spirit that worketh in the Children of Disobedience Eph. 2. 2. is no other than Satan I question not but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 6. 12. are no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits of Wickedness which are said to be in high or Heavenly Places because these Wicked Spirits are so hardy as to encounter often with the Good Angels they labour to wrest the Souls of the Faithful out of their Hands whilst they are conducting them through the Ethereal Regions to the Mansions of Glory in the highest Heavens And if they have the Confidence to grapple with those Blessed Spirits certainly they will not fail to assault Us weak and sinful Creatures Wherefore as the Apostle adjoins in this Place we must take unto us the whole Armour of God that we may be able to wrestle against these spiritual Wickednesses or rather wicked Spirits So in Rev. 16. 14. Spirits of Devils are as much as Devilish Spirits or Evil Angels Ninthly The same Word is used to express an Apparition or Seeming Shape of a Body without real Corporeity as in Luke 24. 37. They supposed they had seen a Spirit They had a Notion of a Spirit 's appearing though as a Spiâ—it it was impossible to be seen of it self for being void of Matter and Quantity it could not be the Object of the Bodily Senses which true Account of a Real Spirit our Saviour gives them in these Words A Spirit hath not Flesh and Bones ver 39. i. e. it hath nothing Corporeal belonging to its Nature and Essence Which brings me to the next the Tenth Acception of the Word and that is this it signifies a Spiritual Immaterial Substance wholly devoid of all Matter John 4. 24. God is a Spirit i. e. he is a Substance in which there is nothing of Body or Quantity he is an Intelligent and Thinking Being which high Privilege and Excellency no Material thing is capable of Lastly A Breath a Wind a Blast are synonimous with Spirit in the Holy Stile as in Eccles. 11. 5. Thou knowest not what is the way of the Spirit i. e. of the Wind as is evident from the former Verse where the word Ruach is so â—endred And in Ezek. 37. 9. the four Spirits or Winds are the same and so the word is used twice more in that Verse Thus 't is in the New Testament in Iohn 3. 8. The Wind bloweth where it listeth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally translated Spirit in the New Testament is here translated Wind and that very rightly according to the Interpretation of several of the Antient Fathers Particularly the Air the Wind or Breath which is drawn in and sent forth by the Lungs hath this Denomination Thus in Iob 34. 14. Spirit and Breath are the same And those Words in Iohn 19. 30. He gave up the Ghost or Spirit are expressed thus in another Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expired he yielded up his Breath Luke 23. 46. To this refers 2. Thess. 2. 8. Whom the Lord shall consume with the Spirit i. e. the Breath of his Mouth which is the same with Isa. 11. 4. With the Breath of his Mouth shall he stay the Wicked To conclude the three Words in the three Learned Languages for Spirit signify Wind or Breath and that in the first and original Sense of them This alone is the Proper Signification of the Word but as for all the other Acceptions of it before-mentioned they are secondary and improrper The word Spirit is improperly applied to the Person and to the Gifts or Graces of the Holy Ghost it is improperly attributed to the Souls of Men and their Faculties and Operations it is improperly spoken of Angels or Devils or of any of those other things â—fore-named except the last But these are the Different Acceptions of the Word in the Sacred Writings according to that Observation which I have made of it at several times and perhaps there are some Other Denotations of this Word which I have not taken notice of I instanced in This whereas I might have instanced in many more to let you see how Large and Extensive the Meaning of some Words in Scripture is and thereby to give you some Account of the Difficulty and Perplexity of the Holy Stile in some Places which yet you see we may render very intelligible and plain by a diligent Enquiry into and Comparing those Places where these dubious Words occur But still to give you a farther Account of the Different Acceptions of Terms I could sufficiently prosecute this tho I confin'd my self to the Hebrew Words of the Old Testament It would most fully appear that the same words in this Holy Volume signify Different things I shall only propound the several Particulars and leave them to be distinctly applied upon occasion by those that have leisure to do it It is well known that Vau is a Conjunction Copulative but it is of other Use in several Places which indeed is common to it
in part with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint Version and in the New Testament Sometimes it is Conversive as they call it it changes the Tense and sometimes it is Interrrogative At other times it is Adversative and is equivalent to but or although Not unusually it hath the Force of an Adverb of Time and is as much as when then now It is also a Comparative Particle and is the same with so Oftentimes it is put for the Relative Pronoun asher which Sometimes it is Emphatical as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is and is of the like Signification with even in English Again it seems to be Redundant as when it begins a Chapter or some New Matter without reference to any thing before Thus not only some of the Books of Moses but those of Ezra and Ionah begin with a Vau. But it is certain that this Particle is not merely Expletive here as the Learned Jews acknowledg Lastly Many times in the Hebrew Stile it is not Copulative but Disjunctive and it is accordingly rendred or and nor by our Translators as in Gen. 26. 11. He that toucheth this Man or his Wife and in Exod. 21. 15. He that smiteth his Father or his Mother and in Exod. 1. 10. and in several other Places of Scripture the Hebrews acknowledge that the Conjunctive Particle is a Disjunctive as the Aspect of Conjunction in the Sun is sometimes among Astronomers call'd Opposition Thus this Vau is of great Latitude which causes Variety of rendring many Places but those that are very Observing and Curious as it was intended by Providence that we should be in reading the Bible will soon know how to make a Difference and to discern the proper meaning of this Particle Likewise the Hebrew Praâ—positions are of various Signification and one is put for another very often which makes the Sense not a little difficult Who sees not that these Praefixes or Praepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are differently used and at one time are applied one way and another another And who knows not that sometimes they seem to be unnecessary and to signify nothing at all though even then without doubt they are of some Significancy and Use. But to know this aright is not easy a great Learning in the Tongue is requisite to discover it The Hebrew Verbs also are very Equivocal and have very Different meanings In their divers Conjugations they have divers Significations whence it proves a very hard thing sometimes to know which of them is meant A word in Kal may bear one sense in Piel another in Hiphil a Third c. But if we apply our selves with that Care and Industry to the searching into the Scriptures which are required of us we shall either be able to discern which Particular Sense is meant in the places before us or where we cannot attain to this we shall find that our Ignorance is not prejudicial to us because the Controversy is not about any thing which we ought necessarily to know The Verb Chalal signifies to begin and to profane according to its different Conjugations Of the former Signification there are Instances in Gen. 6. 1. Num. 17. 11. and many other places Of the latter in Num 30. 3. Ezek. 39. 7. and abundance of other Texts whence there is some dispute about Gen. 4. 26. some rendring the word Huchal Men began others Men profaned Both the Chaldee Paraphrasts understand it in the latter sense and so do the Hebrew Rabins generally They take the meaning of the place to â—e this Then the Name of God was profaned then Religion began be corrupted then they call'd on God's Name so as to dishonour and pollute it viz. by their Oaths and Blasphemies R. Soloman Iarchi Maimonides and other Jewish Doctors understand it of the rise of Idolaâ—ry they tell us that Moses gives us an account here of the first beginning of the setting up of New Gods And from this Text Mr. Selden who always adheres to the Circumcised Doctors endeavours to prove that Idolatry was in those days But it is more reasonable to believe that this was not of so early a Date and that there was no such Vile Defection at that time in the World This is the Judgment of the famous Jewish Historian and Antiquary and most of the Antient and Learned Fathers of the Christian Church give their Suffrage to it and that with good reason because if at this time that Generation had been guilty of this most Abominable Crime it would certainly have been mention'd and that plainly as you see afterwards that as soon as this Horrid Sin began to be practis'd in the World the Holy Scriptures record it and at the same time decry it But it is not to be question'd that Impious Cain and his Party corrupted the True Religion and Worship of God and labour'd to bring in Universal Profaneness Wherefore the Family of Holy Seth and Godly Enoch and his Associates zealously resisted their Attempts and took a course to suppress the prevailing Corruption Accordingly now they began in a peculiar manner to meet together and to join their Devotions mor solemnly and to call upon God They more especially exercis'd themselves in Prayer that indispensible act of Divine Worship They began more signally and openly to be Religious Thus Men began to call upon the Name of the Lord or as it may be rendred to call themselves by the Name of the Lord to entitle themselves after the Name of Iehovah as we call our selves Câ—ristians after Christ's Name They profess'd themselves to be the People of God and Worshippers of the Most High Thus to call on the Name of the Lord and to be call'd by his Name amount to the same and signify that at that particular time the Faithful invoked God and worship'd and serv'd him in a more solemn manner than before and they publickly own'd themselves to be the Sons of God and the Servants of the Great Iehovah Thus Men began to call on God's Name and thus Aben Ezra and other Modern Rabbies who have better consider'd of it understand this Text in the plain Sense of it And it is likely it had never been otherwise understood if the ambiguity of the Verb Chalal had not given occasion for this in the Conjugation Niphal signifies to profane and to be profaned but in Hiphil and Hophal as here to begin which some took no notice of and so mistook the Sense To proceed the Hebrew word Pathah signifies to enlarge and perswade whence there is some difference in the Translation of Gen. 9. 27. God shall enlarge others read it God shall perswade Japheth But yet if you take either of the Readings with the following Words the Sense is not varied the meaning is the same for the whole Verse contains God's Promise that Iapheth should dwell in the Tents of Shem that is that the Gentiles who sprang from Iapheth should be converted to Judaism and
that both they and the Jews who came from Shem should embrace Christianity and this enlarging of Iapheth's Borders should be done by Perswasion by the mild and gentle Methods of the Spirit by the Perswasive Power of the Gospel preach'd to them Thus I decide the quarrel among Grammarians and Criticks about the Hebrew word by joining both the Senses of it together And this we shall find to be a good Expedient some other times The Hebrew word Chush signifies to make haste and to be ashamed saith our Learned Pocock and thence that place in Isa. 28. 16. he that believeth shall not make haste is otherwise worded in Rom. 9. 33. he that believeth on him shall not be ashamed If there be this Different acception of the Verb it is impossible without a Revelation which we have no reason to expect to tell which Sense is peculiarly designed by the Prophet for we have no Light at all from the Context to help us But seeing the Word is capable in this place of both Significations let us as before unite them together for it is certain that he who believeth will neither make haste nor be ashamed Kaphatz is claudere and also transilire viz. è loco suo whence you may read the word in Iob 24. 24. either thus they are shut up viz. in Destruction or in the Grave or they are taken out of the way The Subject Matter will permit both Translations The Signification of Rad is both dominari and plangere plorare whence there may be a double Interpretation of that place Gen. 27. 40. when thou shalt have the Dominion or when thou shalt have Mourned and both Sentences are applicable Sacal is intelligere prosperum felicem esse therefore it is hard to determine whether the word in Ios. 1. 7 8. Isa. 52. 13. Ier. 23. 5. be to be rendred in the first or the second Sense But neither in this nor the foregoing Text is any Point of Faith concern'd The meaning of the word Shanah is not only mutare but errare and accordingly it is no wonder that the word in Eccl. 8. 1. be differently rendred and may be so in some other places Dam or damam signifies either to be silent or to wait and expect consequently Psal. 62. 1. may be rendred my Soul is silent or waiteth on God Mahar is festinare and dotare or donare and therefore in Psal. 16. 4. Maharu may be either english'd they hasten or they give Gifts i. e. they bring Sacrifices and Oblations viz. to another God And we may suppose these zealous Idolaters hastned to bring these Gifts these Sacrifices and then both Senses are reconciled Palal according to the different Conjugations it is in signifies to pray and to judg thence Psal. 106. 30. is differently translated viz. Then stood up Phineas and pray'd according to our Old Translation of the Psalms or executed Iudgment according to the later Version We may join both the Senses for it is probable this zealous Man join'd Prayer with this eminent act of Justice Ashar is to walk and to pronounce blessed so discrepant are the meanings of some words whence Prov. 4. 14. may be english'd either go not in the way of Evil Men as we render it or bless not in the way of Evil Men i. e. account not pronounce not thy self Blessed or Happy whilst thou art in the way of Evil Men. And so Veasher in Prov. 23. 19. may be translated either dirige or beatifica Either of these Versions yield us a good notion of the place So because of the ambiguity of the word Tizachar which may be rendred masculum â—ascetur or memorabitur that Text Exod 34. 19. may be differently translated The double Signification of Puach is flare spirare illaqueari so that 't is doubtful whether this word in Psal. 12. 5. should be rendred pusseth at him or ensnareth him but the Sense is not impaired by either Chalam is not only somniavit but sanus fuit convaluit which makes the Original Psal. 126. 1. to be capable of either of these Translations we were like to them that dreamed or we were like to them that are restored to health both which Versions admit of a very good Sense To instance in some words that have more than two Significations Seeing the word Pharang signifies to be abandon'd and lost and likewise to be stript naked and moreover to rebel as also to be idle it is not to be wonder'd at that a Clause in Prov. 29. 18. be rendred by our English Translators the People perisheth by others as Coeceius the People is made naked by some as Arias Montanus the People is rebellious and by others as Pagnin the People are idle In such variety of Significations we cannot be Certain which to take sometimes It is sufficient that we choose that which we find most agreeable to the place Batzar in Kal is vindemiavit in Niphil abruptus est sublatus est in Piel munivit arduum fecit In these several Significations 't is taken in Scripture as it were easy to shew out of the Hebrew Concordances Bagnar according to its different Conjugations signifies to burn to feed to be furious to be stupid or brutish to take away or remove and this cannot but occasion some difference in Translations The Verb Pakad and the Nouns that are derived from it are of very dubious Signification in Scripture which must needs cause sometimes a disagreement among Interpreters Aman in Kal is nutrivit educavit in Niphal verax fuit fidelis fuit in Hipbil credidit there are divers Examples of this in the Bible Shur is canere intueri munera deferre from which triple Signification of the Word I could shew that some Texts are capable of different Versions Tsalal is obumbrari opacum reddi Ezek. 31. 3. mergi Ex. 15. 10. tinnire palpitare 1 Sam. 3. 11. Hab. 3. 16. Sacan is wonderfully diversified as to its Significations Sometimes it signifies to help or profit sometimes to attempt or make trial sometimes to accustom one's self to a thing whence there may arise some difference in translating some places but in none of these is any Grand Point of Religion concern'd Nasa hath no less than Eight Significations in the Bible as ferre portare auferre tollere elevare attollere accipere honorare consumere comburere condonare remittere pronuntaire nominare jurare And many Others Verbs there are in this Language which have more Senses than one and therefore those Texts where they occur are not so easy as others to understand There is a great variety of Significations in the Greek Verbs some whereof as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have strangely discrepant meanings but they are not to be compared with the Hebrew ones whether you respect the Multiplicity of them or the Unlikeness and Inconsistency of the Significations among themselves This therefore must be assigned as one reason why the Sense of some Texts is dubious
As it is with the Hebrew Verbs so it is with the Nouns there are many of them that have different Senses and those such as have no Agreement or Affinity one with another which oftentimes occasions Diversity of Readings in those Places where they are found Not but that the Hebrew Tongue is copious as is evident from that Variety of Names which is for one thing There are seven Words for Gold as St. Ierom long since observed Zahab Phez or Paz or Ophaz Charutz Kethem Ophir Baser Segor though some think that Kethem is the more general Name and the rest are several kinds of Gold There are six Words to express Giants as Nephilim from falling or falling on Emim because they are Terrible Gibborim from their Strength Anakim Zamzummim Rephaim There are as many Words to signify a Lion as Buxtorf reckons them up distinctly with the Places of Scripture where they occur Yea Mercer adds a seventh A Son in Hebrew is Ben Nin Manon Bar though indeed this last be rather a Chaldee or Syriac Word Anger hath these Denominations Aph Charon Zagnaph Chagnas Sleep is either Tarmedah or Shenah or Tenumah Three Words there are for the Sun as Cheres Shemeth Chammah and as many for the Earth Eretz Tebel Adamah A Virgin is called Almah or Gnalma◠Naarah Bethulah To fear is expressed by three Verbs viz. Gur Iare Pachad The same Hill is call'd Horeb and Sinai and Zion and Hermon are two Names of another Hill but of these afterwards Thus the Hebrew Tongue hath many Synonimous Words But that which is more usual and remarkable and which we are concern'd to observe at present is that one Name or Word serves for Different things which often renders the Interpretation doubtful Thus Iob 4. 18. we read thus his Angels he charged with Folly but it may as well be read be put Light into his Angels and so Tremellius and the Gallick Version have it for Toholah which is the Word here used and comes from a Hebrew Verb which sometimes signifies to shine denotes both Light and Folly And accordingly Expositors to whom I refer the Reader labour to defend either of these Senses But so far as I can discern the Meaning of this Place the Hebrew Word hath a third Signification which seems to be peculiarly designed here For this Noun is derived from Halal the primitive and known Signification of which is laudare gloriari and so Tohalah is as much as Tehillah laus gloriatio Accordingly I render the foresaid Clause thus Nec in Angelis suis ponet laudem seu gloriationem for the Vau in this Place as in several others which I have hinted before is Disjunctive and is the same with nec And you see the Words run this way i. e. in the Negative He putteth no Trust in his Servants nor doth he put Praise or Boasting in his Angels i. e. those Glorious Spirits who now inhabit the Celestial Regions for I do not think as some do that the Fallen Angels are here spoken of even these in comparison of God who is infinitely pure and perfect are blame-worthy and guilty So that this rendring of the Words amounts to the Sense of the English Version but I do not see any Reason to translate the Hebrew word Folly for the Verb from whence it comes directs us not to it and we have Instance of it in Scripture It is well known that the Noun Dabar signifies both a Thing or Action and a Word and for that reason the rendring of it in Scripture is sometimes uncertain The like may be observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Testament which is applicable to Actions as well as Words in imitation of the use of the word Dabar But both in the Old and New Testament the Matter spoken of will direct us sufficiently unto the peculiar Acception of the Word Shephattaim are either the Lots and Portions of a Man's Life and especially his ill Lot and Misfortune or the Word signifies those Pots some say those Ranges which are used about the Fire and are covered over with Dust and Smoke Accordingly Psal. 68. 13. may be translated thus Though ye have lain in those evil Lots i. e. though you have been in great Distress or thus Though ye have lain among the Pots or Ranges which amounts to the same Sense with the former and expresseth the Distressed Condition of the Persons spoken of The word Belial which is often used is of a double Signification for some derive it form Boli non and Guol jugum and then it denotes one without a Yoke that is impatient of Discipline one that casts off all Laws and Restraints Others deduce it from Beli non and Iagnal profuit so that it should regularly be Belijagnal but the middle Letter being struck out it is Belial which way of Contraction is not unusual as we see in the word Hosanna corruptly from Hosignanna so Path is a Contraction of Pathah frangere Rab of Rabab multiplicari El of Ejal potentia Iordan of Ieordan as some think from Ieor a River and Dan a City because this River had its Rise about that Place and there are almost innumerable Instances of this Abbreviating of Words both in the Bible and other Hebrew Authors If we thus shorten the word Belial it is equivalent to Inutilis homo nequam nullius frugls but both this and the former Derivation of the Word acquaint us that it is well applied in the Scripture to very Lewd and Profligate Persons yea even to the Internal Spirit himself Marphe in Prov. 14. 30. may be derived either from Rapha sanare or Raphah lenem esse and accordingly is both sanitas and lenitas and so that Text may be read a sound Heart a Healthful Constitution or a mild Heart a placid and sedate Temper is the Life of the Flesh is a Procurer of long Life to a Man Both the Senses are coincident Netseach signifies Victory and Eternity as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also doth and therefore Isa. 25. 8. admits of this double Version He will swallow up Death in Victory he will conquer and bafflle its Force or in Eternity i. e. Death shall be absorp'd destroy'd for ever The Sense is alike The Signification of Bochal is probatio and munitio thence Eben bochal Isa. 28. 16. may be rendred a tried Stone or Stone of Trial or else a Stone of Fortification Migreshoth may denote either Suburbs as the word in the singular Number Migrash often doth in Scripture or Waves and therefore in Ezek. 27. 28. we cannot certainly tell which Word to render it by nor is it material whether we do or no. Whether Hamon Ezek. 7. 11. should be translated a Tumult or a Multitude is not to be decided because if the Word comes from Hamah tumultuatus est then the former Version is the genuine one but if from Haman multiplicavit then the latter Whether Chajil Ezek. 37. 10. is to be translated an Army
was in the way of a Miracle It is said the Lord prepared this Fish to swallow up Jonas ver 7. God in an unusual and wonderful manner effected the Deliverance of the Prophet by appointing this Whale to receive him and rescue him from the raging Sea He fitted and prepared him to take him down into the Caverns of his Belly 〈◊〉 he so framed his narrow Throat that he was able to swallow him down whole The Parts were so stretch'd at that time that a greater than Ionas might have pass'd through There is no reason then to object the Natural Frame and Make of the Fish But we may rest in the Septuagint's rendring the word who expresly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and especially we may be satisfied with our Saviour's Determination who hath limited the Signification of those words a great Fish and hath expresly told us that Ionas was in the Whale's Belly Mat. 12. 40. Though the Book of Ionas mentions not a Whale yet here we 〈◊〉 â—ssured that it was that very Fish which was made the happy means of the Prophet's preservation And yet here may be some Uncertainty still for a Whale perhaps may not be taken strictly in this place but may only signify one of the Cetaceous Animals among which those are reckon'd that have Lungs as the Dolphin Seal or Sea-calf Porpus Pristis or Saw-fish Tuny We may hold that some other Fish of the Nature of a Whale but not of that particular Frame as to its Throat is here meant and so the former Objection vanisheth But I think there is a way to reconcile this and yet at the same time we may assert that our Saviour means a Whale properly and strictly so called that is as 't is credibly said to be a Great Fish with a Little Throat so little besure that a Man cannot have any passage through it and consequently that Ionas had not If I may be allowed to offer my particular Opinion I conceive that when 't is said by the Prophet Ionas concerning himself that he was in the Belly of the Fish Chap. 1. 17. and when it is said by our Saviour that he was in the Belly of the Whale Mat. 12. 40. the word Belly is not to be understood in a strict Sense The Hebrew word in the former place is of a Large Extent and denotes rather the Bowels than the Belly i. e. it is oftentimes in the Sacred Writ understood of the Inward and Vnseen Parts of any thing which are call'd the Bowels The Greek word in the latter place is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of a larger Signification and imports any middle or any inward and deep place as in Iohn 7. 38. especially some remote hollow place and so here we are to understand by it some hollow part 〈◊〉 the Fish's Body and consequently it may denote to us not the Lowest Ventricle which is usually call'd the Belly but the Mouth which is a Concave Part of the Body And this is here most Emphatically applied to this particular Fish because as we are certainly informed it hath a Mouth by which I mean all that large place on both sides and in the middle between the Lips or outward Mouth and the Passage down the Throat all which is of a most Wonderful and Prodigious Magnitude it hath I say a Mouth of so vast a Capacity that it may rather be call'd a Belly than a Mouth and therefore is not unfitly termed so although in propriety and strictness of Speaking it is not the Belly but the Mouth We must take notice then that this is the Language and Idiom of the Sacred Writers So Beten venter signifies not always the Belly properly but the inward Parts in general as in 1 Kings 7. 20. and Prov. 22. 18. which latter we translate within thee Kereb likewise which is another word for venter is usually rendred medium intimum intestinum the word is used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks and as Vmbilicus among the Latins for the middle of any thing That Belly or Bowels are used to signify what is inmost and hidden is clear from Psal. 40. 8. Thy Law is in the midst of my Bowels shut up and reposited within my Heart and so in Iob 15. 35. Ch. 30. 27. The Belly in the Stile of Scripture and in other Writers is usually mention'd to express any Inward Receptacle or Place to receive and contain a thing Among Anatomists it hath been made use of in the latitude of the word to signify not only the 〈◊〉 properly so call'd but the other Cavities of the Body the Head and Breast So in that Comparison which our Saviour made between himself and Ionas you may remember that the Heart of the Earth answers to the Whale's Belly to let you see that both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same and signify some dark and remote Receptacles where Things or Persons are laid up for a time As Ionas was in the Whale's Belly so Christ was in the Heart of the Earth to acquaint us that as the word Heart is not understood here strictly and properly so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies Belly The Heart of the Earth was the Grave or Sepulcher where our Saviour lay though 't was not strictly speaking the Heart so by the Whale's Belly is meant the place where Ionas was held and imprison'd though it was not the Belly in the strictness of Speech But as the Grave is to the Earth so is the Mouth to the Body our Saviour was hidden in the one Ionas was preserv'd in the other viz. in the Mouth of the Whale And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Iob. 7. 38. to denote not properly the Belly though we render it so but the inward Part of Man Out of his Belly shall flow Rivers of living Water alluding to the Cisterns or Vessels of Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd by the Seventy Interpreters Prov. 5. 15. out of which by certain Pipes or Cocks they let out the Water in abundance And further it might be observ'd that those words which express these inward and invisible Parts have their Denomination from the hollowness of them as Kebah ventriculus is from Kab or Kabab cavavit and so Kobah of the same Signification is from the same Root and is so named from its Cavity and that for this reason because these inward Vessels and Parts are able to hold and contain things and also are Channels and Passages to convey and transmit them These are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are call'd so from their hollowness and capaciousness Thus in the Matter before us though we do not restrain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Abdomen the Belly strictly so named yet we take it in its proper and genuine Denotation that is as it signifies that Vast and
Wide Cavity of the Whale which Ionas was taken into in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Capacious Hollowness was the distressed Prophet lodged three Days and three Nights In this Belly of Hell for so likewise he calls it Chap. 2. 2. and by this Phrase we further see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word here used by the Septuagint is not properly taken but signifies some Dark Invisible Receptacle he was both tormented and preserved and at last as we read in the Sequel of this History when the Lord spake unto this Fish it vomited out Jonah on the dry Land Chap. 2. 10. which let me observe to you further intimates to us the truth of this Notion which I have presented to you for Vomiting is an Emission of something not out of the Belly but out of the Mouth or Stomach If Ionas had been in the Belly or Entrails of the Fish he had been emitted another way not by Vomition Thus I have briefly given my Conceptions of that Text of Scripture and from the whole it is evident that it speaks of a Whale properly so call'd for our Blessed Saviour positively and expresly determines it to be such and of the Vast Cavity of its Mouth and Iaws which in respect of their huge extension may deserve the Name of a Belly rather than of those Parts I know that the Almighty God who made the Creature at first could afterwards have framed and disposed its Throat or any other Passages as he pleas'd With the greatest Reverence I acknowledg this But if we can solve the Works of God and his Providence in a natural way I think we are obliged to do it and at the same time we adore the God of Nature Although it must be confess'd that if we respect the Power and Soveraignty the Providence and Will of God it might be the Belly of this Fish properly so denominated which was the Place where the Fugitive Prophet was lodged yet seeing Naturalists have given us this Account of the Whale that the Passage of its Throat is so strait that a Man's Body cannot be convey'd through it and seeing we are not sure that God alter'd the Frame and Disposition of this Part and seeing likewise that the Word which the Holy Ghost useth is capable of a double Sense we may be invited on these Considerations to think that it was the Vast Mouth of this Fish which is here meant And truly the Wonderfulness of the Occurrence is not at all hereby abated for to preserve Ionas so long in the Whale's Mouth was as great a Miracle if we consider all things as to preserve him in its Lower Belly Then as for Fowls Birds and Insects there is a great Ambiguity in the Old Testament as to some of these Tsippor is a common Name of all Fowls as in Psal. 104. 17. and other Places but sometimes it is more particularly taken for a Sparrow as in Psal. 102. 7. So in Psal. 84. 3. some certain Species of Birds are signified because the Swallow is mentioned in the same Place Kore 1 Sam. 26. 20. which we translate a Partridg is a Night-raven according to the 70 Interpreters It is a Woodcock or Snipe saith One whom I have often quoted Ajah Lev. 11. 14. Iob 28 7. is rendred in the Septuagint and Vulgar Version and in ours a Vulture but according to Arias Montanus it is varia a vis i. e. a Pie according to others it is a Crow and 't is thought by others to be a Kite But we need not be solicitous to know which of these it is for it is likely we can never attain it or if we could it would be of little Advantage to us for the Sense of these Places of Scripture depends not on our knowing what sort of Animal this or that is Deror Psal. 84. 4. is in our English Translation a Swallow but according to the Greek and Latin it is a Turtle and so Bochart indeavours to prove Kippod which we translate a Bittern Isa. 14. 23. ch 34. 11. is according to R. Solomon a kind of Owl but Luther will have it to be an Eagle Yea some rank it among other Species of Animals for according to the Vulgar Latin and Pagnin it is a Hedg-hog according to R. Kimchi and R. Ioseph a Snail according to others a Beaver Avenarius comes nearest the Truth who tells us it is the Name of a Fowl unknown to us in these Parts But this we are certain of and we need not look any further that it is some Fowl or other Animal that frequents desert and desolate Places because of these the Text speaks So when the Psalmist complains that he is like a Pelican in the Wilderness and like an Owl of the Desart Psal. 102. 6. we need not be inquisitive whether the former word Kaath be rightly translated or whether it should be rendred a Bittern as 't is by Ierom and Bochart nor are we to care whether that latter word Kos certainly signifies that flying Creature which we call an Owl or whether it be an Houp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpupa according to Symmachus or a Night-raven according to the Seventy and St. Ierom or a Falcon according to R. Solomon and Pagnin or a Pelican according to some others I. R. Kimchi was in the right who saith 't is the Name of some unclean Bird not known to us But this is enough that it was some Solitary Creature of the feather'd Order that kept in remote Places because it is said to be an Inhabitant of the Desart and so it is used here to set forth the present Solitude and mournful Condition of the Psalmist Chasidah which we translate a Stork Psal. 104. 17. and Ier. 8. 7. is according to St. Ierom a Kite but the same Word in Iob 39. 13 is rendred by us an Ostrich and so 't is in the Vulgar Latin which shews the Ambiguity of the Word Tachmas Lev. 11. 16. is translated by us a Night-hawk by the Targum the Seventy St. Ierom and Arias Montanus an Owl by the Arabick and Avenarius a Swallow by Bochart an Ostrich The like Disagreement is there in rendring the word Tinshemeth Lev. 11. 18. which we english a Swan but according to Arias Montanus it is Porphyrio according to R. Solomon a Bat according to Bochart a Chameleon Some say 't is a Bittern others an Owl others a Daw. And to let you see the Uncertainty of the Word in the very same Chapter it is reckon'd among the Creeping things ver 30. and is rendre◠a Mole To add one more viz. Anaphah which we render a Heron Lev. 11. 19. but according to the Seventy it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Vulgar Latin Charadrios i. e. a Sea-bird call'd by some Icterus It is a Kite say the Talmudists and Targum It is a Ring-dove a Pie a Lapwing a lesser sort of Owl say others It is a Bird call'd 〈◊〉 〈◊〉 〈◊〉
insects the Word which we render a Spider Prov. 30. 28. is Stellio in the Old Latin Version and the Inquisitive Bochart labours to make it probable that that is the Creature there meant viz. an Ewet a little Spotted Animal like a Lizard I will mention here the Locusts Lev. 11. 22. rank'd with the Beetle and Grashopper which the Jews were allowed to eat and I will take occasion thence to speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Locusts which Iohn Baptist fed upon in the Wilderness Mat. 3. 4. Mark 1. 6. they being the very same sort of Food which are mentioned here in Leviticus among the Species of Creeping Fowls I know there are other Opinions concerning them The Ebionites of old as Epiphanius relates held that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Mistake for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Word is used Exod. 16. 31. and Numb 11. 9. But this wild Interpretation hath no Bottom at all and therefore hath been universally rejected Some have thought as One tells us that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Sea-Fish either Crabs or Lobsters and why not Shrimps But guess how likely 't was that St. Iohn should meet with Sea-Fish in the Wilderness besides that these were a dainty sort of Food and not so befitting this mortified Hermit Others take these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be Sensitive Creatures but Vegetables which was the Sentiment of some of the Fathers Theophylact thought them to be a certain kind of Herb some particular distinct Species of Plants But others of the Antient Christian Writers took them to be Tops of Shrubs and Trees and among the Moderns this is held by Theophrastus and Paracelsus One Author is very particular in giving his Judgment of this Word for he saith it signifies 1. Little Shoots and Tendrels of Trees 2. Young Sprouts of Plants 3. Asparagus Baronius and Erasmus understand the Word of the uppermost Parts or Toppings of young Trees which they think St. Iohn cropp'd and our Dr. Hammond favours this Opinion but Sir N. Knatchbull very heartily defends it But I see no Foundation at all for it for the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no such Signification in any Author whatsoever It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Homer signify the Tops of Mountains but what is this to the purpose unless they think the Baptist had such a Miraculous Stomach as first to remove the Tops of Mountains and then to eat them I can't imagine any other occasion of this Opinion than this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is summum extremum whence some fancied that the Word signified the Tops or Extremities of Plants And besides the Antient Writers from whom the later received the Notion thought not of the Locusts which were the ordinary Food of the Eastern People as is evident from the foresaid Place in Leviticus and were much bigger in those Countries than in others These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by St. Matthew and St. Mark these are the Locusts which the Holy Baptist made his Repast whilst he lived in the Desart for that those of meaner Rank and such especially in the Eastern Countries as convers'd in the Fields and Desarts fed on this sort of Meat is sufficiently testified by Aristotle Aeâ—ian Solinus Pliny and other Natural Historians who speak of this kind of Insects also by Strabo and Diodorus Siculus who report that some People were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they fed generally on this Food and by the Learned Father St. Ierom. But the most satisfactory Author on this Subject is Ludolphus in his Ethiopick or Abyssine History who proves that Locusts are an agreeable Food to the People of Africk and the Southern Parts of Asia and that they are of very great Bulk and not like those in Europe and in short that they were the usual Sustenance of some People in the East What then can be plainer than this that St. Iohn fed on these Animals in the Wilderness it being a sort of Food that the Hebrew People were no Strangers to and consequently that this is the true Interpretation of Mat. 3. 4. But it must be acknowledg'd that Other Texts are not so easily understood there is a great Ambiguity in those words whereby Animals are express'd and 't is somewhat difficult to reach the true meaning of them as may sufficiently appear from what Monsieur Bochart hath said of those Animals that are spoken of in Scripture though truly I am of opinion that that Great Man hath sometimes if not often rais'd Doubts about them when there was little or no Ground for it as 't is the fault of almost all Great Criticks to render Words and Things dubious when there is no occasion for it In the next place I will observe that the Names of Flowers Plants and Herbs among the Hebrews are scarcely known to us Otherwise certainly the Hebrew word which in our English Bibles is rendred a Rose Cant. 2. 1. Isa. 35. 1. would not have been translated a Flower in the former place and a Lilly in the latter by the Vulgar Interpreter And Buxtorf was so sensible of the ambiguous Sense of this word that he tells us it is either a Rose or a Lilly The Plant which God prepared for Ionas to be a Shade to him is rendred by some a kind of Vine by others a Cucumber by the Seventy Coloquintida or the Bitter Gourd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd by the Botanists the Apple of Coloquintida and the Gall of the Earth and the Death of Plants by the Vulgar Latin an Ivy by others as Mercer and Montanus that Plant which we call Palma Christi and by our English Translators according to the Arabick a Gourd So discrepant are the Judgments of Interpreters about this Matter And the Geneva Helvetian and Danish Bibles retain the Hebrew word Kikaion because they knew not what to make of it Nor are Authors less divided about the Gopher-wood Gen. 6. 14. of which the Ark was made for no less than Seven or Eight sorts of Trees are mention'd by them on this occasion Some say it is Square-Timber because 't is rendred by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others think it to be Smooth-Timber because in the Vulgar Latin it is Ligna levigata According to the Chaldee Paraphrasts and most of the Rabins it is Cedar according to Munster and the Geneva Translation it is a Pine-Tree Iunius thinks it is a middle sort between this and a Fir. Bochart and Fuller vote it to be a Cypress and the latter hath this fanciful notion concerning it that among the Gentiles the Cypress was always held to be a Fatal Tree and was used at Funerals because the Ark at the Flood in which Noah was shut up as in a Sepulcher was made of this Wood. Some take it
for a Fir and others for a Turpentine-Tree And Pererius that he might say something singular and different from all the rest fancies it was not the Wood of one sort of Tree but that it was made of divers Kinds But the Translators of the English Bible retain the Hebrew word it self because they were not satisfied with any of these Significations Eolah and allah and allon Ezek. 6. 13. Josh. 24. 26. Isa. 6. 13. according to different Interpreters are rendred not only an Oak but an Elm an Alder-Tree a Turpentine a Lime or Teil-Tree a Pine a Chesnut What kind of Trees Algummim or Almuggim 1 Kings 10. 11. 2 Chron. 2. 8. Chap. 9. 10 11. were is not easy to tell yea the Hebrew Doctors think Coral which we can't properly call a Tree is meant by them But Grotius hath warn'd us not to trust to the Rabins especially the latter ones in their Interpretations which they give of Herbs and Trees What particular kind of Wood that is which is call'd Shittim of which you read so often in Exodu◠and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible Wood by the LXX is not agreed among the Learned some thinking it to be Cedar others the Pitch-Tree others Box but Ierom and Theodotion take it to be the White-Thorn or a Tree very like it The truth is we are certain of nothing but this that it was some very excellent and choice Wood which they found to be very Useful in Building It is probable that it was denominated from the Place where it grew and whence it was fetched for of Shittim we read in Numb 25. 1. Iosh. 2. 1. and in other places but what kind of Tree it was is uncertain for which reason both the Vulgar Latin and English Translators thought fit to retain the Hebrew word it self For we are in the dark as to these things and how can it be otherwise seeing 't is not to be doubted that they had Trees and Plants in the Eastern Countries which are not in these places and therefore we know them not So for Animals of which we spake before there were some proper to those Regions and because these Western Parts of the World have them not we are ignorant of them Wherefore 't is no wonder that several Names of Sensitive and Vegetative Creatures mention'd in the Old Testament are unintelligible Whether the Hebrew Bedolach Bdellium Gen. 2. 12. be a Tree or a Stone or a Gum or a Pearl is disputed Pliny and Diascorides mention Bdellium as Wood or a Tree and Iunius upon the place is of the same Mind Others and particularly Iosephus understand it to be an Aromatick Gum or the Juice of some Odoriferous Tree The Jews generally hold it to be a Precious Stone but some of them think it is a Crystal others a Jasper and others of them a Carbuncle it being so rendred by the Septuagint Bochart and some other Moderns tell us that Bedolach is not Bdellium or any other Precious Stone but a Margarite a Pearl of the Sea which is usually fetch'd up in that Maritime Part of Arabia which is call'd Havilah in the foremention'd Text. And to corroborate this Opinion he further adds that Manna is said to be Numb 11. 7. of the colour of Bdellium i. e. white which is the singular Ornament and Beauty of a Pearl It might be observ'd here that the words for Minerals and Precious Stones are very ambiguous I will mention only one viz. Nophek the first Precious Stone in the second Order of those in the High Priest's Breast-plate this is rendred by St. Ierom a Carbuncle by Onkelos an Emerald by some Interpreters a Topaz and by others a Ruby And there is almost the like difference in interpreting some of the other Words whereby other Stones are signified For indeed it is the Confession of the Hebrew Doctors as Buxtorf and others tell us that the Names of Precious Stones in Scripture are unknown to us There is such a discrepancy saith a Learned Hebrician about these among all Interpreters whether Christians or Jews that no Man is able to determine any thing certain The same may be said of Musical Instruments mention'd in Scripture which have employ'd many Criticks and Grammarians but with little Satisfaction But I have said enough for my present purpose viz. to shew you that the Hebrew Names of divers things are not well understood which sometimes begets a misunderstanding concerning the things themselves There are indeed among the Greeks and Latins a great number of words of Different Senses but the number is far greater in Hebrew by reason of the paucity of words in this Tongue for there being many Things but few Words to express them it will follow that sundry of them must be of various Significations and consequently that it is no easy matter to distinguish between them This may be the reason why the Septuagint have inserted several Hebrew words into their Version namely because they could not tell how to express them in Greek their Signification being so Doubtful Hence also some Proper Names are translated by these Interpreters as Appellatives which is done also sometimes by the Vulgar Latin because those Names are seemingly and as to their Sound no other than Appellatives however the Dubious meaning of them prompted the Translators to take them as such Nor are we to think that this Ambiguity is any Blemish or Disparagement to the Bible and that for this reason because we find it no where but in those Matters which are Indifferent and the Knowledg of which is not indispensably required of us Nay on the contrary this Difficulty which we meet with in many Words and Passages in these Holy Writings is so far from disparaging them that it is an undeniable Proof of the Unparallell'd Antiquity of them We are assured hence that they have the Priority of all other Books we may rationally gather that a great part of this Volume at least was composed and written before any other Writings were extant If this Sacred Book were of a later Date we should have had few or none of those Difficult Terms that it abounds with now We could not then have a more Convincing Argument of its being Exceeding Antient than its being Dark in some places And therefore instead of complaining of the Obscurity of these Writings let us reverence and admire its Matchless Antiquity and congratulate our own Happiness that the Divine Providence hath entrusted us with the First and Oldest Records of Truth in the World I will go on then still with my present Undertaking and shew in other particulars the Dubious Import of some words in these Sacred Writings and attempt to clear some of them I will here speak of the Measures Weights and Coins mention'd in Scripture which are another Instance of the Difficulty which arises from our being ignorant of the exact Significations of some Words in the Sacred Volume The Hebrew Measures are either of Application or
he had it from a very Understanding Jew that the Hebrew word Tsagnir signifies both little and great and others that have good Skill in that Tongue assert the same It is to be understood in this place in the latter Sense and so the words ought to be rendred thus Thou Bethlehem Ephratah thou art great among the Thousands or among the Princes of Judah for the Principalities were divided into Chiliads or Thousands Iudg. 6. 15. 1 Sam. 10. 19. Thus the Prophet Micah and the Evangelist Matthew agree for great and not the least are here the same And certainly it is a far better way of reconciling them than that which a Late Writer propounds viz. That whereas we read it Tsagnir it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 progredere go forth for besides that this somewhat marr's the Sense of the place if we go this way to work we may alter a great many places in the Old Testament and in the New too and substitute one word for another when we please and so we shall lose a great part of the Bible in a short time this therefore is not to be allow'd of by any means There are other Nouns of a Contrary Signification as Terugnah which is both a Ioyful Shout Psal. 33. 3. and a Mournful Cry Jer. 20. 16. Chesel is not only Inconstancy or Levity but Constancy or Stedfastness and Confidence And there is a very great Discrepancy if not Contrariety in the rendrings of the word Deshen which is sometimes Ashes and sometimes Fatness But if we be mindful of the Subject Matter spoken of we can't miss of the true Sense But the Verbs which bear a Contrary Sense are most remarkable thus Sakal is lapidare lapidibus obruere commonly also elapidare lapides amovere Isa. 62. 10. Chasar is consecrari Psal. 18. 26. and execrari Prov. 25. 10. Salah is aestimare Job 28. 16 19. and spernere conculcare Psal. 119. 118. Shub is reducere convertere and avertere rebellare both Senses are common in Scripture Iaphang is to be bright and shining yet it may seem to be taken in a contrary Signification in Iob 10. 22. according to Pagnin's Translation tenebrescit sicut caligo and the Vulgar Latin favours it Tamam or tam hath a contrary Sense for it signifies to perfect or finish as in Dan. 9. 24. to finish the Vision and also to consume as in Ezek. 22. 15. I will consume thy Filthiness out of thee Kadash in the usual Import of it is to sanctify but it is used in a quite opposite Sense in Deut. 22. 9. lest the Fruit of thy Vineyard be defiled So for other Verbs it is common to find them in Contrary Meanings as Iarash to possess or inherit commonly in Scripture and to dispossess or disinherit to expel reject and impoverish Gen. 45. 11. and in other Places both which contrary Senses occur together in Iosh. 23. 5. He shall expel them from before you and ye shall possess their Land Expelling and Possessing are the same Hebrew Verb though in different Conjugations So Chata in Kal is to sin but in Piel to expiate or take away Sin There is no other way to know the proper Rendrings of these and other Words before-mentioned but by a diligent attending to the Scope and Design of the Texts where they are And thus we shall perceive which of the Senses is designed though sometimes this is done with some Difficulty I will make choice of a Text to enlarge upon to this purpose The Instances are very usual in Scripture Barak signifies both to bless and to curse and in some Places it may seem not very easy to tell which of these is intended as in those Words of Iob's Wife Iob 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latin renders benedic Deo bless God Arias Montanus and Munster follow this Version and so doth the Learned and Pious Mr. Perkins and accordingly he renders the Verse thus Dost thou still retain thine Integrity bless God and die and makes this to be the Sense of it Thou being now sorely afflicted by God and brought even to Death's Door begin now at length to cast away thy Conceitedness of thy own Righteousness acknowledg God's Hand upon thee for thy Sins confess those Sins before him pray for the Pardon of them and so end thy Days This was good Counsel saith this Worthy Person although the applying of it was mix'd with Mistake and Folly and therefore Iob told his Wife that she spoke like one of the foolish Women But the Septuagint seem to take the Words in Another and Contrary Sense and render Barek Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak some Word or say something against the Lord for the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify so which approacheth towards Our Translation Curse God As if Iob's Wife had said to her Husband Thou hast no reason to speak well of God thou hast been undeservedly tormented by him thou hast been an upright and righteous Man and yet none hath met with such Calamities and Plagues as thou hast done therefore my Advice to thee is that thou wouldst even curse and blaspheme God himself and then make an end of thy miserable Life by laying violent Hands on thy self In this Sense the word Barak is thought generally to be taken in 1 Kings 21. 13. Naboth did blaspheme God though even there the Greek Interpreters render it he blessed God unless by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word used by them be meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which very Good Authors tell us is the Sense of the Word sometimes by an Antiphrasis Thus as the Apostle saith with the same Tongue with the same Mouth so with the same Word we both bless and curse for the same Word both in Hebrew and Greek is used sometimes for both But it is my Opinion that the Word in the former Place need not be rendred either bless or curse but that there is a middle Signification of it there That we may apprehend this the better we must know what the first and original Sense of the Verb Barak is which I perceive few have enquired into It appears from the best Hebrew Grammarians and Lexicographers that I have met with that this Word primitively signifies to salute or greet in which abstract Sense it is used twice in 2 Kings 4. 29. If thou meet any Man salute him not and if any salute thee answer him not again The Hebrew Word which we translate salute is Barak So in Gen. 47. 7. 10. this Word is used to express Iacob's solemn Saluting of Pharaoh at his coming before him and at his going out of his Presence Iacob saluted we render it blessed Pharaoh But because Kneeling was a Posture of Salutation Barak signifies also to kneel or to salute one with bowing the Knee And thence Berek a Knee and thence some have imagin'd the word Abrek comes which we read was proclaim'd before Ioseph
when he rid forth in State signifying as they think that the People ought to salute him most humbly and even to bow the Knee to him This is certain that Barak is a general Word for Saluting whether at meeting or parting either by Word or Gesture and is equivalent with the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because at such times they generally used to bow the Knee it hath that particular Signification as in 2 Chron. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the LXX So in Dan. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Gen. 24. 11. the Kneeling down of Camels to take up their Burden is expressed by it Yea the word Barak is sometimes transferr'd from its signification of Civil Respect and Kneeling and applied unto Religious Worship as in 2 Chron. 6. 13. Solomon when he pray'd kneeled upon his Knees c. And in Psal. 95. 6. Let us kneel before the Lord our Maker The Word is here made use of to denote bending the Knee in Divine Worship and prostrating themselves before God So that this word Barak in the Original Denotation of it answers to the word Nashak which signifies to salute in a lowly and humble manner to submit and do Obeisance and more particularly Kissing is express'd by it which was a Token of Homage and Subjection of old 1 Sam. 10. 1. But from this first and simple Import of the Word another ariseth which is this viz. to take leave of one because Salutations and Greetings at last end in this Men part and go their way after a short saluting and accosting one another Thus the Word is taken in 2 Sam. 14. 22. Joab â—ell to the Ground on his Face and bowed himself and thanked the King Hebr. Jeberek he took his leave of him he made that Salutation which was becoming at his going out of his Presence In which Notion it likewise answers to Nashak which besides its former Sense signifies to take leave of to bid adieu to one as in Gen. 31. 28. therefore that Valedictory Salutation of Kissing was call'd Neshikah Parashah osculum separationis the Kiss at parting or taking their leave of one another And then there is another derivative Sense of the Word which flows both from this and the former meaning of it and that is twofold for Persons are wont at Saluting and taking Leave to wish well or ill to one another and to express these by good or evil Words whence it is that Barak is either benè or malè precari it imports either to bless or to curse This as I take it is the true and exact Account of the Word and so you see what is the primary and more restrain'd Acception of it and what is the secondary and more general Sense of it Now that which I offer is this that the Word in that Place of Iob is to be understood chiefly in the first and most proper Denotations of it i. e. as it signifies humbly to salute to bow down and do Obeisance or as it signifies to take one's leave According to the former Acception of the Word Iob's Wife speaks thus to him Do not continue to retain thine Integrity or to hold fast thy Perfection as it is in the Original Do not justify thy self before God as if thou wert void of all Guilt but with humble Reverence bow thy self before the Lord adore and worship the most High and submit thy self to him and acknowledg thy Meanness and Sinfulness Do thus and then thou mayst die with Peace and Comfort In this only she might incur the Imputation of speaking foolishly because she like Iob's Friends afterwards had wrong Apprehensions of this Good Man and imagined that he justified himself and was in his own Thoughts a Sinless Person Or else this was the Worser Language of that Woman Take now thy leave of God and die i. e. seeing thou art in this miserable Condition smote with fore Boils from the Sole of thy Foot to the Crown of thy Head ver 7. think not of living but rather desire to quit this World and to be gone Bid God adieu take your Farewel of him and only beg this of him that you may die as soon as may be Or you may suppose this Woman's Language or Meaning rather to be much worser yet even after this sort Take your last Valâ— of Heaven utterly renounce God as well as your Integrity shake him off and have nothing to do with him since he deals so severely with you abandon him for ever and hasten out of the World Though this be not so harsh as downright Cursing of God yet this was indeed speaking like one of the foolish sottish Women as he roundly told her v. 10. The Stile was something too rough to say Curse God She would not speak after that rate to her Pious Confort but she impiously counsels him to take his Leave of God and Religion and to bid an eternal Farewel to both In three other Places in this Book the Word is taken in this latter Sense for it is most probable that in this particular Book the Word is always used in the same Meaning as in ch 1. 5. It may be my Sons have as 't were taken their leave of i. e. tacitely renounced God in their Hearts in the midst of their Pleasures and Entertainments it may be they have had an Aversion to God they have in some measure departed from him for it is not likely that Iob's Children openly blasphemed or strictly speaking cursed God So that part of the 11th Verse of this Chapter and of the 5th of the next which we translate he will curse thee to thy Face seems to be too harsh a Representation even from the Mouth of the Devil of that Holy Man's Carriage for though he cursed the Day of his Birth he never curs'd and blasphemed the Almighty and that to his Face i. e. openly and audaciously but he might be said in some Degree to have forsaken and abandoned God and to have turned himself from him by indulging too much to Impatience and Murmuring And not only these Places in Iob but that in 1 Kings before-mentioned which we translate thus Naboth blasphemed or cursed God and the King may be understood in this Sense He by certain Actions discovered as was pretended that he had forsaken God and revolted from his Duty to the King But I submit this to the Judgment of the Learned Thus you see that Words of Different much more of Contrary Significations occasion some Difficulty in interpreting the Texts where they are found There are many Other Hebrew Words in Scripture which signify Contrary things the Sense sometimes as well as the Letters must be read backwards Nor is the Greek wholly destitute of such Words as in Tit. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred either slow or quick Bellies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both piger and celer The Cretians of whom this is spoken might be said
to be Slow Bellies because they were given to Idleness and Gluttony or they might be call'd Quick Bellies because they were Greedy and Fierce Eaters Other Greek Words some of which occur in the New Testament might be taken notice of which have both a good and a bad Sense and so come under this Head as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remarkable Word beginning with three Alpha's is valdènoxius and innoxius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Inflammatio and Pituita a cold Humour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears a good Sense in its Primitive Acception and is no more than any Likeness or Image but it also and that most frequently signifies such an Image or Representation to which is given Religious Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were at first used to signify only Curiosity but afterwads they were taken in a worse Sense by some Authors and particularly by St. Luke Acts 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to have more than another but withal to have more than one ought to have to defraud and circumvent yea to defraud and injure by Adultery as St. Chrysostom and Dr. Hammond observe on 1 Thess. 4. 6. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an honest Word was applied heretofore to a bad sort of Women little better than Concubines yea Harlots as we read in Theodoret and Epiphanius And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was abused as St. Ierom complains The same is commonly said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a good Word at first and signified a King but afterwards a Tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Professor of Wisdom and one that excell'd in any useful Science but at last it signified a mere Pretender to Art So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wholesome Medicine and a deadly Poison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it is well known it hath an ill Sense yet sometimes like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than ubertim expleri So among the Latins the same Word sometimes hath a Contrary Meaning thus Expers is one that hath not Experience or Skill and one that hath Religio is taken for downright Superstition and Bigotry as well as the Due Worship of God Sacer by an usual Antiphrasis is made to signify that Person or Thing which is so far from being Holy that it is most Profane and Desecrate most Cursed and Detestable most Pernicious and Destructive So ignis sacer is reckon'd among the most Dangerous sorts of Ulcers by Celsus it is also the Name of the Erysipelas call'd by Pliny Zoster and was thought to be extremely pernicious and fatal when it encompassed the Part. And the sacer ignis in the Close of Virgil's third Book of Georgicks is interpreted to be the same by some Commentators by others the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call'd sacer because of its Great Malignity Villanus was once an honest Rustick as Budaeus observes but now is a Name of Infamy So Missa the Mass was an innocent Word at first and signified no other than the Service of the Church but afterwards it degenerated into a very bad one and is appropriated to the Idolatrous Worship of the Church of Rome But enough of this CHAP. XI Some Difficulties in Scripture arise from the Matter or Manner of things delivered wherein prejudiced Minds fancy some Repugnancy or Contradiction The Cavils against Gen. 4. 14. largely and fully answered Numb 14. 30. reconciled with Josh. 14. 1. ch 22. 13. The seeming Repugnancy of 1 Sam. 16. 22 23 to chap. 17. ver 55. removed The Geometrical Scruple about the brazen Laver 2 Chron. 4. 2. dispell'd Another Objection concerning it founded on 1 Kings 7. 26. compared with 1 Chron. 4. 5. answered The Contradiction which some fancy in 2 Chron. 14. 5. compared with 1 Kings 15. 14. taken away A satisfactory Reply to the Cavil against Matth. 27. 9. The double Repugnancy conceived by some to be in Acts 7. 15. plainly solv'd John 5. 31. considered with ch 8. ver 14. shew'd to be void of Contradiction The same proved concerning our Saviour's Words in Matth. 10. 34. Heb. 9. 4. is not contrary to 1 Kings 8. 9. IN the third Place I will shew that not only from the Different and Contrary Significations of Words but from Other Causes viz. relating to the Matter it self or the Manner of what is spoken of or the Reference of one Text to another or the Duration of Time or some other Circumstances the Stile of Scripture becomes Dark and Perplexed Here I will produce some particular Scripture-Difficulties which arise on these Accounts and I will endeavour to resolve them First There seem to be in the very Matter and Manner of things deliver'd in Scripture for I will promiscuously speak of them both very great Absurdities Repugnances and Contradictions There seem I say i. e. to prejudiced and vitiated Minds there appear to be such but no Man of deliberate Thoughts and an honest Heart will look upon them as so I will not regard them so much as to insist long upon them but a few I will mention that they and the rest may not be thought Insuperable Difficulties I will begin with Gen. 4. 14. which I find alledged by some as a great Blemish in Scripture It shall come to pass that every one that findeth me shall slay me I begin I say with this Passage of Holy Writ not because it is really Difficult but because it is represented such by some ill-minded Men who thereby think to invalidate the Truth of the Sacred History Mr. Hobbes and others of the same temper have taken notice of such Passages as these in the Bible and endeavour by the exposing of them to diminish the Authority of the Scriptures and at the same time to shake the Credit of the whole Body of the Inspired Writings For thus they vent their Cavils against that place How could Cain say that Every one who found him would slay him when there was nobody at that time in the World but his Father and Mother and his Wife Had the World been peopled then indeed the guilty Man if we may call him so might have had occasion to fear that some body would seek to revenge the Death of Abel But there could be no ground of Fear when the World was so empty as we read it was wherefore these words of Cain contradict the plain History of Moses When he saith Every one that finds me c. it is implied that there were a great many at that time in the World which disagrees with what the same History delivers viz. That there were no more than Adam and his Wife and their Son Cain and his Wife then extant To which I answer 1. It is with too much Confidence averr'd by these Objectors that there were but four Persons at that time in being For this is a thing which they can never prove and the reason is
by themselves one single Horse in a Stall But the former signifies Stables or Stalls wherein ten Horses were placed therefore there is a Iod which is a Note of the number ten inserted into this Word to distinguish it from the other There were half a score Horses in every one of these Stables and so they amount to forty thousand Abarbanel and some other Hebrew Doctors determine thus that there were forty thousand Horses in four thousand Stables Or if it were the very same Word in the Hebrew yet it might be differently taken and signify Stalls in one Place and Stables in another and so the Controversy is ended i. e. every Stable or greater Place for Horses contained in it ten thousand distinct Stalls We may say there were four thousand Great Stables which contain'd forty thousand Lesser ones Thus far in answer to those that charge the Scripture with want of Truth as to Numbers Others complain that it is erroneous and false in its Geography that is as to the Places and Countries that are mentioned in it Thus we find that Ur of the Chaldees is call'd the Land of Haran and consequently of Abraham's Nativity Gen. 11. 28. And in Gen. 15. 7. God reminded him that he brought him out of Ur of the Chaldees therefore that was the Country which he first dwelt in But if we consult Gen. 24. 10. we shall see that Mesopotamia was Abraham's native Country and in Ios. 24. 2 3. we read that he dwelt on the other side of the Flood i. e. of Euphrates which is frequently call'd the Flood by way of Eminency in Scripture and this parted Canaan where Abraham afterwards dwelt from Mesopotamia in Syria This is the River which Abraham passed over Gen. 31. 21. when he came into Canaan out of his own Country and from which passing over he had his Name as is thought by many of the Learned So that when 't is said he dwelt on the other side of the Flood it appears thence that he came out of Mesopotamia which was divided from Canaan by that Flood But how are these two consistent viz. that he was a Chaldean and a Mesopotamian i. e. a Syrian when these have reference to two distinct Countries Chaldea and Syria This hath puzzled Jews and Christians But the Answer which most of them acquiesce in is this that Mesopotamia Aram Naharaim as 't is call'd in the foremention'd Place in Genesis and in Iudg. 3. 8. Syria fluviorum because situated between two Rivers Euphrates and Tigris and call'd by the Antient Latins Mediamna which answers exactly to the Greek Word is taken in Genesis and other Places in a large Sense and comprehends Chaldea So the Arabian Geographers also refer Câ—aldeâ— to Mesopotamia saith Ludovicus de Dieu And they might very well do so for Pliny comprehends all Assyria under Mesopotamia and in another Place tells us that the whole Country of Mesopotamia belonged to the Assyrians and in general speaking was part of Babylon And truly this is no unusual thing to take the Names of Places somtimes in a stricter sometimes iâ— a more lax Sense Wherefore Mesopotamia in the general and large way of speaking and 't is likely in the Estimation of the Hebrews took in some other Places which were not within the Rivers of Euphrates and Tigris This is a true Answer and a very good one But I rather think this to be the plainest Solution of the Difficulty viz. that Mesopotamia as distinct from Chaldea was Abraham's native Soil and that Vr was a City or Town in that Country thus Ammianus reckons it there and not in Chaldea and that this very City was the Birth-place of Abraham and yet this Vr is said to be of the Chaldees because it was possessed by the Chaldeans at that time Persons have thought it was a part of Chaldea and properly belonged to it because they read it to be of the Chaldees but this is a Mistake for the true Import of this Addition to the Word is only this that this part of Mesopotamia as well as the rest of it was under the Jurisdiction and Power of the Chaldeans and was inhabited by them as Hebron is call'd the Land of the Hebrews Gen. 40. 15. because the Hebrews dwelt there Besides I might add that this Place was defiled with the Idolatry of the Chaldeans and therefore for that reason also is call'd Vr of the Chaldees And from what hath â—een said we may have a right understanding of those Words in Acts 7. 2 c. The God of Glory appeared unto our Father Abraham when he was in Mesopotamiâ— and said unto him Get thee out of thy Country then came he out of the Land of the Chaldeans It is plain that Mesopotamia and the Land of the Chaldeans in a large Sense are the same which is according to what we find in the Old Testament and particularly in the Places before-mentioned Yet Mesopotamia and Chaldea strictly speaking were not the same but the former was under the Power of the Chaldean Kings and for that reason was rightly call'd the Land of the Chaldeans So that Grotius needed not to have goâ—â— about to reconcile this Text by telling us thâ—t St. Luke's Memory fail'd him as to the â—xact Deâ—ignation of the Place which is as much aâ—â—o say that this Inspired Writer was mistâ—ken and in â— palpable Error and that is as much as to say 〈◊〉 was not Inspired and so he contradicts himself as well as defames the Holy Writings Another Geographical Scruple arises from Gâ—n 37. 28. where we read that Ioseph was sold to the Ismaelites and in the very same Verse and afterwards ver 36. we are told that he was sold to the Midianites How coâ—ld he be sold to both Very well for these are Names of the same â—eople of Arabia either the Desart or Stony or both for there is a Dispute about this Or if there were some Difference between the Ismaelites and Midianites as 't is not unlikely yet they were near Neighbours and so passed for the same People thence the Kings of the Ismaelites are call'd Kings of Midian Judg. 8. 24 26. Thus in the Gospel the Gadarens Luke 8. 37. and the Gergasens Mat. 8. 28. are represented as the same People because Gadara and Gergesa were neighbouring Towns their Fields lay close together Every one grants that the Inhabitants of Arabia had several Names according to the Places and Regions they were seated in they are call'd Kenites Numb 24. 21. and frequently in other places Moabites Ammonites Edomites Hagarens as in Psal. 83. 6. from Hagar Sarah's Maid-servant the Mother of Ismael which Name they have long since â—hang'd into that of Saracens choosing to be call'd rather by the Name of the Mistress than of the Maid And here they are stiled Ismaelites and Midianites 〈◊〉 former inhabiting in one part of that Country and the lattâ—r in another Ioseph then may be truly said to be sold
against Tarsus or Cilicia which it washed Secondly the word is taken more largely for the Sea in general for the African or Mediterranean Sea being the only Noted Sea to the Hebrews they call'd all other Seas and the Ocean it self Tarsis as the Latins call any Sea Pontus though that word be proper only to one particular Sea Thus Tarshish is used in Psal. 48. 7. thou breakest the Ships of Tarshish i. e. of the Sea with an East Winâ— and in Isa. 2. 12 16. The Day of the Lord of Hosts shall be upon all the Ships of Tarshish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Seventy And in several other Places it hath this large Signification but not in Ion. 1. 3. as is said by many Interpreters for Tarshish here is the City call'd Tarsus a noted Place in Cilicia Though Tarshish be a common Word in Scripture to signify the Sea as hath been said yet here we must take it in the most restrained Sense of all we must understand by it the Town of that Name and from whence the Sea but more particularly the Phoenician and Tyrian Sea had the Denomination of Tarshish The Reason which I give of this Interpretation is this because in that Place of Ionah Tarshish and the Sea are expresly distinguish'd and that not once but often as you may satisfy your selves by perusing ver 3. and the rest that follow in that Chapter where you will see that Hajam the Sea is mentioned nine or ten times in distinction from Tarshish whence I gather that this latter Word is not to be translated the Sea but that it denotes that known City Tarsus of Cilicia To this Place the Timerous Prophet had a mind to flee because it was sufficiently remote and also because there was a safe Harbour to put into There need not then be any Dispute about the word Tarshish for where-ever it is used in Scripture except in this Place last mentioned it signifies either the Sea in general or more especially the Phoenician or African Sea which the Tyrian Merchants were most used to but it hath its Name from Tarsus or Tarsis near to which was the most famous Port of all the East Country from whence they took Ship for Africa and India and the most remote Parts of the World To close up all the Geographical Scruples I will only adjoin this concerning the mentioning of East and West in the Old Testament that these are generally to be understood according to the Situation of Iudea more especially Ierusalem and as the Places spoken of had respect to these but in the Prophecy of Ezekiel it is for the most part otherwise because Ezekiel writ in Babylon and thence it is that East and West are contrary here to what they are in other Prophets This I thought fit to add to prevent Cavils against the Sacred Writ I might in the next place take notice of the different Meanings which arise from the Relation which certain Words in some Texts have to the neighbouring Verses Thus it is said the Poor shall never cease out of the Land Deut. 15. 11. yet it is implied if not expressed ver 4. that there shall be no Poor among them But the Answer is that this 4th Verse refers to the releasing and forgiving their Debtors ver 2 3. They must not by their exacting make their Neighbours poor yea they must do what lies in their power that there may be no Poor but as to the Event there will be Poor and always shall be Their Strength is to sit still saith the Prophet Isa. 30. 7. which their if you refer to the Egyptians who are named in that Verse then the Sense is Their Strength their Aid their Assistance is to no purpose they had as good sit still as help the Jews But if you refer their to the Iews then the Interpretation is this The Jews had best to sit still in their own Land and not to require Aid from Egypt for it shall not prosper This is the true Sense of the Words because their Proper Reference is to the Iewish People which we are sure of because these are the subject Matter of this Part of the Chapter The right fixing of the Relation of the Words especially of the Pronoun their leads us to the true meaning of the Place And this is put out of all Controversy by ver 15. In Râ—â—urning and Rest ye shall be saved in Quietness and Confidence shall be your Strength which is a plain Comment on the former Words and shews that we have pitch'd upon the true Reference I interpret those Words in Heb. 12. 24. The Blood of Sprinkling which speaks better things than that of Abel by observing what they particularly refer to viz. ver 4. of the foregoing Chapter By it he being dead yet speaketh I conceive that this Speaking is referr'd to by the Apostle in the other Place and so by searching into the true Meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaks we shall be able to arrive to the true Sense of the other This Word hath been variously interpreted for Grotius seems to think it is meant that he i. e. Abel speaks in the Book of Genesis which speaks of him But this is very dilute because the Apostle mentions not here what Book speaks of Abel but by what he himself speaks viz. his Faith Others say his Faith and Righteousness speak i. e. call to us to imitate and practise them but this might have been said of any of the other Worthies mentioned in this Chapter and therefore is not peculiar to Abel alone Others take the word in a Passive Sense and expound it he is yet spoken of his eminent Faith and Innocency are to this Day as in several Generations before spoken of celebrated praised remembred with Honour But this as well as the former is common to all the other Holy Patriarchs and Worthy Saints named in this Chapter and therefore this doth not reach that particular and proper Meaning of the Place Much less doth that odd Exposition of Sir N. Knatchbull who reads it thus For it i. e. his Faith he is yet said to be dead for he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inserted after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is As Abel suffered at first for his Faith so he is still to this Day said to have died for his Faith But besides the needless inserting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thereby making very bald Greek he joins in Construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas according to the usual way of Trajection which he so often takes notice of in other Places though he overlooks it here it belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Words are to run thus By it he though he be dead yet speaks that is because of his Faith and Holiness he yet speaks aloud or cries unto God for Vengeance against his Brother Cain who inhumanly murder'd him for he
and to rely wholly on the Charity of the Christian Brethren These were some choice Skins which he had left behind him at Troas when he wrought in this his Trade there And if it be objected that Troas was a great way off the Answer is that they might as easily be brought to him as the Books he writ for if these were of any considerable Number and Bigness And this Notion is yet more probable if you consider that St. Paul was in way of Contempt call'd by the Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Coriarius because he cut out Hides and Skins in order to the making of Tents Yea some of the Christian Writers give him the foresaid Titles thereby to magnify the Grace of God towards him He is often stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Theodoret and so he is by Chrysostom Coriarius Cilix is the Epithet given by Ierom. This makes it not improbable that the fore-mention'd Text hath reference to the Practice of those times the making of Tents or the covering of Booths and Pavilions with Skins These it is likely are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul speaks of As he sends for his Cloak to defend himself from the Cold so he sends for the Skins which he left behind him to make Tents to shelter and keep others warm For though it is granted that one Signification of Membrana is Parchment of which I had occasion to speak before yet it also signifies the Vppermost Skin or Hide of any Creature as appears from that of Lucretius Membranas mittunt vituli de corpore summo And it hath its Denomination from Membrum saith Priscian because it covers the Limbs and other external Parts Nay you must note that this is the first and most proper Signification of the word Membrana in Tully Pliny and other Authors whereas afterwards in a secondary Sense it came to signify Parchment These things may render my Interpretation of this Place not improbable However I presumed to offer the Criticism on the Word and let the Learned entertain it as they please But this is not to be question'd that the not attending to the Usages and Practices of old in the Countries to which some things spoken of in Scripture belong is one Reason why we miss of the right Sense of some Places 3. The Hebrew Text which is the greater part of the Bible hath some things proper to it self which render it perplex'd and obscure in some Places for in Hebrew there are no Moods in the Verbs but the Indicative and Insinitive no Tenses but the Past and Future Participles being made use of to express the Present Time which oftentimes renders the Meaning obscure and intricate Instead of an Interrogative Point the Hebrews make use of their Interrogative He otherwise there are no Notes or Marks of Interrogation which is another Cause as might be shew'd of misunderstanding the Text sometimes There are frequent Parentheses in the Hebrew Bible and if they be not diligently observed they mar the Sense as to instance but in one Place at present Isa. 9. 3 c. The 3d 4th and 5th Verses are a Parenthesis you must join the 6th Verse to the 2d and then you will see how the word for in the 6th Verse comes in not otherwise But there are no Marks or Characters whereby we may know when there is such a Parenthesis which cannot but trouble the Sense very much and confound the Meaning of the Place unless it be with extraordinary Care taken notice of And I might add that the Pauses and Periods in the Hebrew Copies are not so distinct as might be wished The greater ought our Care and Diligence to be in perusing and studying this Holy Book 4. It is the way of the Hebrews and indeed of all the Eastern Writers to express things in a brief and concise manner which renders the Place sometimes dark and confused In the second Psalm several Persons are introduced speaking but it is not in the least intimated that there is this Change of Persons but all is express'd in a short and promiscuous way The whole Psalm is a Dialogue wherein the Church speaks ver 1 2. then the Enemies of the Church v. 3. the Church again V. 4 5. then God ver 6. then Christ the Son of God ver 7 8 9. And lastly the Psalmist ends with his own Exhortation All which Parts if we do not take notice of though they are not distinguish'd for Brevity sake the true Import and Scope of the Psalm are lost It is common to recite Words which are said by Persons and yet to bring them in abruptly and not to signify that they are said or spoken by them As in Psal. 22. 8. He trusted in the Lord i. e. they said so but this is not here express'd Thus in Isa. 33. 14. Who among us c. i. e. the Sinners in Zion mentioned in that Verse said those Words In v. 18. where is the Scribe c. to make the Sense perfect you must insert thou shalt say So in Isa. 49. 24. these Words say the Enemies must be inserted In Ier. 6. 4. these or such like Words are left out the Enemy shall say The like is observable in Ier. 22. 28. ch 31. 20. In Hos. 5. 15. the word saying is necessarily implied for the first Verse of the next Chapter contains the Words which were to be said Sometimes this is supplied by the Translation though it be not in the Hebrew as in 2 Sam. 2. Isa. 64. 11. But in Obadiah ver 1. before Arise ye the word saying is to be supposed In 1 Cor 15. 45. but is left out otherwise you can't understand the Apostle And many other Words are omitted in the Old and New Testament and ought to be supplied by the diligent Reader who on that account is obliged to be very Attentive when he reads these Sacred Writigs for their short and contracted way of speaking makes them the less intelligible whereas when Matters are amplified by Words they become more clear and plain 5. There is in the Hebrew Language a certain Peculiar Idiom or Force of Signification which when it comes to be translated into another Tongue is wholly lost at least a great part of its Vigour and Elegancy is taken away and at the same time it is not so well understood because it is a Strange Idiom and no ways agreeable to our manner of expressing our selves 6. Order and Time are not always observ'd in these Holy Writings which too often begets Mistakes Upon these several Accounts and others there must needs be some Obscurity and Difficulty in the Stile of Holy Writ But you may observe that this happens through the All-wise Providence of God in those Places where the Great and Momentous things of Religion are not concern'd where the Grand Truths of the Law and the Gospel are not in the least endanger'd And when in other Parts of the Bible we meet
of it Anah's Invention of Mules Writers borrow from one another The Bible only is the Book that is beholden to no other Here is the Antientest Learning in the World and that of all Kinds 'T is common with Authors to contradict themselves and one another they are uncertain lubricous and fabuâ—ous But the Divine Writers alone are certain and infallible How strange and improbable soever some of the Contents of this Holy Book may seem to be they justly command our firm Assent to them p. 263 CHAP. VII A particular Distribution of the several Books of the Old Testament Genesis the first of them together with the four following ones being written by Moses his ample Character or Panegyrick is attempted wherein there is a full Account of his Birth Education Flight from Court retired Life his Return to Egypt his conducting of the Israelites thence his immediate Converse with God in the Mount his delivering the Law his Divine Eloquence his Humility and Meekness his Sufferings his Miracles and his particular Fitness to write these Books A Summary of the several Heads contain'd in Genesis to which is added a brief but distinct View of the Six Days Works wherein is explained the Mosaick Draught of the Origine of all things and at the same time the bold Hypotheses of a late Writer designed to confront the First Chapter of the Bible are exposed and refuted The Contents of the Book of Exodus to which is adjoined a short Comment on the Ten Plagues of Egypt A Rehearsal of the remarkable Particulars treated of in Leviticus Numbers Deuteronomy That Moses was the Pen-man and Author of the Pentateuch notwithstanding what some have lately objected against it p. 305 CHAP. VIII A short Survey of the Books of Joshua Judges Ruth which is a Supplement to the History of the Iudges Samuel the Kings Chronicles Ezra which is a Continuation of the Chronicles Nehemiah Esther The Author Stile Composure Matter of the Book of Job discuss'd An Enquiry into the Penmen Subjects Kinds Titles Poetick Meter and Rhythm of the Psalms p. 350 CHAP. IX The Book of Proverbs why so call'd The transcendent Excellency of these Divine and Inspired Aphorisms Some Instances of the Different Application of the Similitudes used by this Author The Book of Ecclesiastes why so entituled The Admirable Subject of it succinctly displayed The particular Nature of the Canticle or Mystical Song of Solomon briefly set forth It is evinc'd from very cogent Arguments that Solomon died in the Favour of God and was saved The Books of the Four Great Prophets Isaiah Jeremiah with his Lamentations Ezekiel Daniel are described So are those of the Twelve Lesser Prophets Hosea c. p. 379 CHAP. X. An Account of the Writings of the Four Evangelists the peculiar Time Order Stile Design of their Gospels The Acts of the Apostles shew'd to be an Incomparable History of the Primitive Church The Epistles of St. Paul particularly delineated He is proved to be the Author of the Epistle to the Hebrews An Enquiry into the Nature of this Apostle's Stile and manner of Writing The excellent Matter and Design of the Epistles of St. James St. Peter St. John St. Jude An Historical Series or Order is not observ'd in the Book of the Revelation p. 415 CHAP. XI None of the Books of the Holy Scripture are lost Not the Book of the Covenant Nor the Book of the Wars of the Lord Nor the Book of Iasher Nor the Acts of Vzziah An Account of the Book of Samuel the Seer the Book of Nathan the Prophet the Book of Gad the Seer the Book of Iddo the Books of Shemaiah Iehu c. What is to be thought concerning the Books of Solomon mention'd 1 Kings 4. 32 33. Objections drawn from Jam. 4. 5. from Luke 11. 49. from Acts 20. 35. from Jude v. 14. from 1 Cor. 5. 9. from Col. 4. 16. fully satisfied Other Objections from 1 Cor. 7. 6 12 25. 2 Cor. 8. 8. 11. 17. particularly answer'd p. 451 CHAP. XII A short View of the Eastern Translations of the Old Testament especially of the Targums The several Greek Translations more especially that of the LXX Jewish Elders The impartial History of them and their Version Some immoderately extol it others as excessively inveigh against it The true Grounds of the Difference between the Hebrew Text and the Greek Translation of the Septuagint assigned viz. One Hebrew Vowel is put for another One Consonant for another Sometimes both Vowels and Consonants are mistaken The Difference of the Signification of some Hebrew Words is another Cause sometimes the Sense rather than the Word it self is attended to Some Faults are to be attributed to the Transcribers Some because the LXX are Paraphrasts rather than Translators they take the liberty to insert Words and Passages of their own The Greek Version hath been designedly corrupted in several Places Why the Apostles in their Sermons and Writings made use of this Version though it was faulty Sometimes the Sacred Writers keep close to the Hebrew Text and take no notice of the Seventy's Translation of the Words At other times in their Quotations they confine themselves to neither but use a Latitude The Greek Version is to be read with Candour and Caution and must always give way to the Hebrew Original The chief Latin Translations of the Bible especially the Vulgar examined Modern Latin Translations and lastly our own English one consider'd p. 477 CHAP. XIII Our English Translation shew'd to be faulty and defective in some Places of the Old Testament But more largely and fully this is performed in the several Books of the New Testament where abundant Instances are produced of this Defect and particular Emendations are all along offer'd in order to the rendring our Translation more exact and compleat The Date of the Division of the Bible into Chapters and Verses p. 532 CHAP. XIV The Reader is invited to the Study of the Bible as he values the Repute of a Scholar and a Learned Man That he may successfully study this Holy Book he must be furnish'd with Tongues Arts History c. It is necessary that he be very Inquisitive and Diligent in searching into the Mind and Design of the Sacred Writers In examining the Coherence of the Words In Comparing Places together In observing and discovering the peculiar Grace and Elegancy and sometimes the Verbal Allusions and Cadences of the Holy Scripture of which several Instances are given He must also be Morally qualified to read this Book i. e. he ought to banish all Prejudice He must be Modest and Humble He must endeavour to free himself from the Love of all Vice He must with great Earnestness implore the Assistance of the Holy Spirit p. 532 OF THE EXCELLENCY PERFECTION OF THE Holy Scriptures CHAP. I. The different Esteem and Sentiment of Persons concerning the Authors they make choice of to read No Writings can equal the Bible It hath been highly valuâ—d in all Ages by
Men of the greatest Learning Wit and Judgment A Scheme of the following Discourse briefly propounded The Holy Scriptures are the perfect Rule of Faith They are the best Conduct of our Lives and Actions They are the only Ground of solid Consolation Joy and Happiness This Perfection of Scripture is opposed by many of the Rabbins An Account of their Cabala and Oral Law The Papists by preferring their Traditions before the Scriptures and by indeavouring to keep these latter in an unknown Tongue deny the Perfection of them So do Familists Quakers and all Enthusiasts IT may be observed that the Minds of Men have been differently disposed as to the choice of the Authors they would read and their Esteem and Value of them have been as various It hath been usual for Persons to express a particular Kindness for one Writer above another Thus Homer of old was excessively magnified by those famous Warriors Agesilaus and Alexander the Great The former read him continually at home and in the Camp and whenever he had any time to spare for Reading The latter could not sleep without his Iliads under his Pillow Scipio â—irnamed the African had a great Opinion of Xenophon's Institution of Cyrus and was always consulting it and valued it at a high rate So among Christians St. Cyprian was a great Admirer of Tertullian and when he had a mind to read him his usual Saying was Give me my Master Charles the Great was hugely taken with St. Augustine de Civitate Dei and had it constantly read to him yea even at Supper King Alphonsus in all his Expeditions and at all other times carried Iulius Caesar's Commentaries others say Livy's History with him Theodore Gaza gave his Vote for Plutarch's Works and was so pleased with them that he protested if he could have but one Man's Writings he would certainly choose His before all others Thomas Aquinas was no less in love with St. Chrysostom on St. Matthew and expressed his high Esteem of him by saying he preferr'd him before the goodly City of Paris Charles the V th gave a greater Deference to Comines than to any other Writer and perpetually conversed with him Scaliger would rather be the Author of the ninth Ode of Horace than be Emperor of Germany And to come down yet lower Grotius gives Cujacius the Prefâ—rence to all the other Commâ—ntators on the Imperial Laws Salmasius admired no Divine so much as Calvin and particularly preferred his Institutions And the Reverend Mr. B. Oley tells us if he were to be conâ—ined to one Author he would choose Dr. Iackson's Works Thus have Mens Sentiments and Esteems been various about Books â—ome preferring one Writer and some another according as their Genius or Studies led them â—ut when we mention the Bible i. e. the Book of Books we are certain there is no Comparison between This and any others whatsoever This Sacred Volume is emphatically and by way of Eminence call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if other Books in respect of This deserv'd not the Name For in what other Writings can we deâ—cry thoâ—e Excellencies which we find in This None of them can equal it in Antiquity for the first Penman of the Sacred Scripture who relates the Origine of the World and whose Writings contain the Acts and Monuments of the Patriarchs hath the start of all Philosophers Poets and Historians and is abâ—olutely the Antientest Writer extant in the World No Writings are equal to these of the Bible if we mention only the stock of Humane Learning contain'd in them Here Linguists and Philologists may find that which is to be found no where else Here Râ—etoricians and Orators may be entertained with a more loâ—ty Eloquence with a choicer Composure of Words and with greater Variety of Stile than any other Writers can afford them Here is a Book where more is understood than expressed where Words are few but the Sense is full and redundant No Books equal This in Authority because 〈◊〉 is the Word of God himself and dictated by an unerring Spirit It excâ—ls all other Writings in the Excellency of its Matter which is the Highest Noblest and Worthiest and of the Greatest Concern to Mankind Lastly to name no more at present that I may not anticipate what is intended in the following Discourse the Scriptures transcend all other Writings in their Power and Efficacy This Word of God is pure enlightning the Eyes irradiating Mens Minds with Supernatural Truth affecting their Hearts and Consciences subduing the Refracotriness of their Wills transforming their Lives and changing them into other Persons Thence it is that all Men of well-disposed Souls find a plain Differene between their reading This and other Books When they read those it is true they are something affected and pleased the Stile or the Matter give them some Satisfaction but if they read them often and confine themselves to them their former Pleasure and Satisfaction abate and the Authors seem not to be so entertaining and acceptable as they were before and at length they become burdensom and nauseous and hence it is that some Writers grow out of fashion and other New ones are called for But it is far otherwise with this Holy Book the Affection and Pleasure which you feel in the reading it are lasting and durable because this Blessed Word sinks down into the Center of the Soul and is always present with it Though you lay this Book aside and afterwards take it up and do so again and again yea never so often you will not â—ind it grow worse but much better i. e. it will yield you greater Delight and Satisfaction and the oftner you converse with it the more you will discern the Worth of it yea the more pleasing will the very Words and Syllables of these Divine Writings be to you For what the Great Critick observes of Homer's Poem that there is a certain kind of Peculiar Easiness and Sliding in his Verse which are not to be found in any other Poets is eminently true of the Holy Scriptures if compared with other Authors there is a peculiar Sweetness a matchless Softness and Pleasantness in the Stile of these Holy Books the Words as well as the Matter are Winning and Ravishing and all pure and sanctified Minds have a clear Perception of this yea the clearer because they so frequently converse with these Inspired Writers We may then on this Account as well as on others challenge the World to shew us where there is any Book like this where there is any Author comparable to it In all Humane Writers there is something wanting something imperfect but in this Sacred Volume there are all things and every thing here is compleat To the Holy Scriptures therefore all other Writings must vail to this Best of Books they must all submit and acknowledg their Meanness and Inferiority Hence it was that the Wisest and Best Men as we may observe did always extol the Scriptures I adore the Plenitude
Authority of them equal with that of the Bible For as the Canonical Scriptures were dictated by Divine Inspiration so these Laws they hold were from God Himself and are of the same Authority with those Scriptures They make no difference between the Inspired Writings of the Old Testament and the Books of Mishnaioth or the Talmuds which are in truth an Amassment only of the Traditions of the Jews and of the Diverse Decisions of the Schools of Hillel and Shammai of the Different Determinations of R. Akiba and R. Eliezer of R. Simeon and R. Ioshua c. bandying against one another or rather if we speak plainer they are a Rhapsody of Idle Dreams Groundless Fables Cursed Errors Superstitious Rites and Practices yea if we should instance in the Babylonick Talmud of Horrid Blasphemies against Christ of Obloquies against the Mosaick Law it self and of Contradictions even to the Law of Nature These are part of the Books so highly prized by the Jewish Masters these go along with their Oral Law which was first given by God himself and consequently is of the same Original with the Canon of Scripture But they go yet higher for they do not only equalize these Traditions with Scripture but they prefer them before it They do not only say in a Proverbial Manner that they cannot stand upon the Foundation of the Written Law without the Help of the Vnwritten one i. e. the Oral Law which they talk of and that the Words of the Law as they are found in the Text are poor and wanting but as they are expounded by the Doctors have great Riches and abundance in them And again that very Great and Weighty Matters depend upon these Little Traditions which they contend for but they are so bold and presumptuous as to proceed further and give a far Greater Deference to these Traditions and Doctrines of their Wise Men as they call them than to the Holy Scriptures themselves For they tell us that their Doctors have done more good viz. as to strengthning and confirming of Religion by their own Sayings than by the Words of this Holy Book it self And accordingly their Advice is My Son attend more to what the Scribes say than to what is said by the Law though I know this may admit of another Sense viz. that we ought to look more to the Sense of the Law than the bare Letter of it But that in the Talmud is plain and can have no other Meaning To read the Holy Scripture and to be studious in searching out the Sense of it is good and not good i. e. it is not of any considerable Advantage but to turn over the Mishnah Night and Day is a Vertue which will have a great Reward hereafter and to learn the Gemara is an incomparable Vertue Yea the Jews blasphemously say that God himself studies in the Talmud every Day Here you see they prefer their Delivered Law before the Written one they make the Infallible Scriptures truckle to the Fabulous Traditions of the Mishnah To this purpose it is a Noted Saying of the Hebrew Rabbies that the Text of the Bible is like Water the Mishnah like Wine and the Six Books of the Talmud are like the Sweetest Honey'd Wine Thus to magnify the Traditions of their Fathers they vilify the Scriptures They are not content with the Rites and Injunctions written in the Law which in way of Contempt they call the Precepts of the Law but they admire those most which are taken from their Wise Men which they call the Precepts of the Rabbins and which are summarily contain'd in the Talmud these they hold to be of greater Value than the other The Persons that are skill'd in these are sliled by them Tannaim Profound Masters and Doctors but they that study the Scriptures only are but Karaim Poor Readers and Men of the Letter All this shews how these Men depretiate the Written Word of God and exalt above it their Oral Law which is a mere Fiction and Forgery as to the pretence of its being given to Moses by God and therefore is not owned by the Karaint among them who stick close to the Text nor by some of their Perushim their sobrest sort of Expositors who think those Traditions are derogatory to the Holy Scriptures Secondly Papists as well as Ieâ—s disparage the Holy Scriptures and deny its Perfection Nor by the way is this the only thing wherein they agree with the Jews a great Part of their Religion being no other than Jewish Rites and Ceremonies These Modern Talmudists will not own the Sufficiency of the Sacred Writings they have their Cabala the Doctrine Received from their Ancestors they are for their Oral Law delivered from one to another they supply the defect of Scripture so they are wont to speak with their Traditions They are of the same Mind with the Jews that there must be a Fence made about the Law that it must be hedged in with Traditions The Scripture is not a Perfect Rule of Faith and Manners say they but the things which are necessary to Salvation are partly contained in the Scripture and partly in unwritten Traditions A very absurd and wild Doctrine because they have no way to prove any thing to be necessary to Salvation but by proving it to be found in the Scripture Whatever was or is necessary for the Universal Church is revealed in these Writings and no New Doctrine necessary to Salvation is delivered since to the Church or any particular Person But notwithstanding the Absurdity of this Tenent they hold it fast and make it a Great Article of their Belief For they are taught by an Oecumenical Council as they repute it that Unwritten Traditions are of equal Authority with the Scriptures that they are to be received with the same pious Affection and Reverence those are the words wherewith the Infallible Writings of the Prophets and Apostles are to be entertained and consequently they are to be made a Rule of Faith equal with the Scriptures But they rest not here they not only equal Humane and Ecclesiastical Traditions with the Written Word of God but following the Steps of the Old Talmudists they proceed yet further preferring Traditions before Scripture Thus a Renowned Divine in their Church tells us plainly that Traditions are exceeding necessary for the welfare of the Church yea that they are more requisite than the Scripture it self and this he endeavours to make good With him concur several others of their Writers whom we find extolling Traditions but at the same time speaking very meanly and slightly of the Holy Writ Hence they blasphemously call it a Nose of Wax and a Leaden Rule and many such vilifying Terms are used by Pighius and Melchior Canus and other Great Doctors of that Church We deny not the Usefulness nay even the Necessity nay the Perpetuity of Tradition viz. That Tradition whereby the Doctrines which were entrusted in the
them Ezek. 38. 2 3. where Gog in the Land of Magog is said to be chief Prince of Meshech and Tubal And it is moreover probable that the Muscovites are of the Race of Meshech or Moshech for the Word was pronounced differently as Melech and Moloch it being generally granted by the Learned that the Muscovites were originally from Scythia To confirm which Opinion I will offer this Observation to the Reader that the Seventy Interpreters render Meshech in Ezek. 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Rhos gives the Denomination to the Russians which is another Name of the Muscovites The last Son of Iapheth is Tiras who is univrsally agreed to be the Progenitor of the Thracians Thrax having a near Cognation with Thiras It is yet further remarkable in this Account which is given us of the First Plantations that by these foresaid Sons of Iapheth the Isles of the Genciles were divided in their Lands Gen. 10. 5. The Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand not only those Regions which are encircled with the Sea and are more properly and strictly called Islands but all Countries divided from them by the Sea or such as they could not come to but by the Sea This is proved from several Texts of Scripture where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this large Sense sometimes Accordingly there being no part of the World call'd by the Name of Christendom but what was divided from the Jews by Sea we may gather how large and wide the Allotment of Iapheth and his Posterity was The Isbes of the Gentiles include not only all Europe with all the Iâ—bes adjoining and appertaining to it but whatever Regions lie North and West of Iudea Or take it in Mr. Mede's Words The Isles of the Gentiles are all Countries that lie above the Mediterranean from the Mountain Amanus and the Hircane Sea Westward So much concerning the Ofspring of Iaphet which was not unknown by Name to the Pagans witness Horace's Iapeti Genus and Lucian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he Provrbially applies to that which is very Antient. The middle Son of Noah was Shem whose Portion in the Division of the Earth was Palestine and all the Eastern which was the greatest Part of Asia His five Sons were these 1. Elam the Parent of the Elamites i. e. the Persians for that was the Primitive Name of those People as we learn from Isa. 21. 2. 22. 6. Dan. 8. 2. And because some Part of Media was a near Neighbour Elam is the Word for the Land of the Medes Ezek. 32. 24. 2. Ashur from whom was peopl'd and named Assyria He was Nimrod's immediate Successor and is call'd Ninus by Prophane Writers 3. Arphaxad whose Posterity was seated in Chaldea and Mesopotamia and of whose Race Abraâ—am was 4. Lud whence the Lydians in Asia the Less And by the Ludim are meant sometimes the Ethiopians as Bochart hath abundantly evinced 5. Aram whose abode was Aramea or Syria for so 't is call'd by the Greeks Whence Strabâ— tells us that Aram was the old Word for Syria and those that are now call'd Syrians were heretofore known by the Name of Aramaeans And I doubt not but Armenia had its Denomination from Aram there being so great probability that his Race were Inhabitants of Syria and Armenia the Great which is as much as Aramenia Vz Aram's Son had the Land of Vz. There is mention'd also Heber Arphaxad's Son from whom some think the Hebrews had their Name but that is disputable Some Writers tell us that among the Divisions of the several Regions of the World America or the West-Indies fell to the share of some of the Stock of Shem. This Part of the Earth was possess'd and peopled say Arias Montanus and Vatablus by Iobab and Ophir two of the Sons of Ioctan To confirm which Brerewood and others aver that America is join'd to the Continent of Asia and so the Passage was easy and Men and Beasts might go thither Not only these Writers but Genebrard and others declare it to be their Opinion that Ophir from whence Solomon fetch'd his Gold had its Denomination from the latter of those Sons of Ioctan and that this place was that which is now call'd Peru which they think they partly prove from 2 Chron. 3. 6. Where the Gold which came from Ophir is call'd Zahab Peruajim which latter Word is the dual Number they say of Peru. If you enquire after the more particular Place Vatablus will tell you that it is Hispaniola in the Western Ocean lately found out by Columbus But others tell us it was the Eastern India that which was possess'd by Shem's Posterity viz. Ophir and Havilah the Sons of Ioctan So say Rabanus Maurus and Lyranus so Pererius Massaeus Tzeta Lipcnius but all in a different Manner and placing it in different Regions of this part of the World To these Indies saith Iosephus Solomon's Navy made a Voyage to a Region call'd heretofore Sophyra now the Golden Land With him agrees Varrerius and adds that this Golden Chersonesse is the same with the Place that is at this Day call'd Malaca and is in the Kingdom of Pegu and borders on Somatra But Mercator holds the Place to be Iapan Acosta would perswade us it is Pegu Siam Sumatra Here 's a wide Difference you will say among Authors the East and West-Indies are concern'd in the Controversy and it may be after all Ophir was in neither of them It is Sophala in the Ethiopick Sea and consequently belongs to Africa say Volaterranus and Ortelius but I rather think that Africa it self or the African Shore is meant by it Which seems to be confirmed from 2 Chron. 9. 21. 20. 36. compared with 1 Kings 9. 28. 10. 22. 22. 48. where Ophir is call'd Tarshish For though this Name belongs properly to the Cilician Port which is on the other Side of Africa yet as I have shew'd in another Place in a large Acception it comprehended all the Mediterranean Sea and that Part especially which wash'd the African Shores and hither it is probable Solomon's Fleet sailed and the Merchants went up into the Country in pursuit of the Golden Mines of which afterwards Cham or Ham the youngest Son of Iapheth and the Families that descended from him were first seated in this Country of Africk though some of them made Excursions also into Syria and Arabia That he was seated in Egypt the most considerable part of Africk is undeniable since it is so often call'd the Land of Ham and Plutarch hath left it on record that Chemia or Chamia was the antient Name of that Place which without doubt it had from Ham or Cham Iaphet's Son That he or his Posterity lanch'd out into some parts of Arabia which border'd on Africk is render'd very Probable by Monsieur Bocbart But that Chush the eldest Son of Cham was
treadeth out the Corn Deut. 25. 4. And this is plainly alluded to in Hos. 10. 11. Ephraim is a Heifer that is taught and loves to tread out the Corn and in Mic. 4. 12 13. He shall gather them as Sheaves into the Floor viz. to be thresh'd Arise and thresh I will make thy Hoofs brass and thou shalt beat in pieces c. 4. Another antient way of Threshing was that which is in use with us viz. with Flails Some sort of Grain and Seeds were beaten out with these Flagella for this is the Word whence that English one comes as is clear from Isa. 28. 27. The Fitches are beaten out with a Staff and the cummin with a Rod. And generally Bread-Corn was thus thresh'd as we may gather from the 28th ver Of this Nature was Gideon and Araunah's threshing of Wheat Iudg. 6. 11. 1 Chron. 21. 20. for 't is represented as their Personal Action and those general Terms Chabat and Dash the Words in those Places favour this Sense and in the former Text Threshing is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint's Version which signifies beating with Staves Sticks or Rods. After they had thus thresh'd their Corn when they had ◠Mind to makd use of it they laid it open to the Sun to dry it or they dried it by a Fire or in a Furnace to get off the Husk and this dried or parched Corn it self without any farther Preparation was a great Food in those Eastern Countries as we gather from Lev. 23. 14. Ruth 2. 14. 1 Sam. 17. 17. 25. 18. And this Kal◠for that is the Word for it was if we may credit the Rabbins and Jewish Expositors first soked in Water and then dried as Barly is maulted among us at this Day where by the way observe the Antiquity of Maulting But generally the Drying and Parching of the Corn were to make it more capable of being ground The antient Manner of their Grinding it which is the next thing I am to consider was two-fold either in Mortars or Mills That both these were made use of we may satisfy our Selves from Num. 11. 8. where you read both of Rechaim Mills and Medocah a Mortar In this latter they were wont pinserc for from the Jews this Practice descended to the Romans to pound or bray their Corn whence Bakers who did this in order to making their Bread had their Name Pistores That they used of old to beat and bruise their Wheat in a Mortar with a heavy Pestle may be collected from Prov. 27. 22. where this hollow Vessel is call'd Mactesh But Mills were chiefly made use of for this purpose in those early Times and they were of such use and necessity that Men were strictly forbid to take the nether or the upper Milstone to pledg because as 't is added this is taking a Man's Life Hebr. his Soul to pledg Deut. 24. 6. as much as to say hereby his Neighbour's Life would be endangered this is the way to starve him The grinding at mills was counted an inferior sort of Work and therefore Prisoners and Captives were generally set to it whence to take the Milstones and grind Meal is part of the Description of a Slave Isa. 47. 2. And to this refers Samson's grinding in the Prison-House Judg. 16. 21. For of old Time there were Mills in their Prisons whence Pistrinum is used both for a Mill and a Prison and the Prisoners were wont by Grinding to earn their Living and procure themselves Food However this was counted a very Laborious and Slavish Employment And this was in use not only among the Iews and Philistines but the Egyptians also and thence there is mention of the Maid-Servant behind the Mill i. e. thrusting it forward with her Arm Exod. 11. 5. So among the Chaldeans the Young Men viz. the Captives of Iudea were taken by them to grind Lam. 5. 13. But for the most part the Women-Servants were employed in this Drudgery as is deducible from Mat. 24. 41. Women are said to be grinding at the Mill whiles the Men are in the Field i. e. at work abroad as we read in the preceding Verse Therefore Buxtorf observes that the Word for Grinders is Resoshoth of the Feminine Gender to note that Grinding was usually Women's Work These Mills which they used in those Days were Querns or Hand-mills and therefore before the Invention of others that go with greater Force they first dried the Corn as I mention'd before that they might grind with more Ease The Corn being thus prepared and reduced to Meal or Flour they moistned it and made it into Dough or Paste Batzek Exod. 12. 34. 39. Gnavisah Numb 15. 20. and then baked it and made Bread of it This was either Cakes or Loaves the lighter kind of Bread was composed into Cakes Gnuggoth Gen. 18. 6. Exod. 12. 39. Numb 11. 8. Ezek. 4. 12. Sometimes Magnog is the Word 1 Kings 17. 12. at other Times Challah Lev. 2. 4. 24. 5. 2 Sam. 6. 19. The greater and heavier sort of Bread was Loaves thence you read of Cicear Lechem a Loaf of Bread Exod. 29. 23. 1 Chron. 16. 3. tho in some other Places we render it a Piece of Bread Prov. 6. 26. Ier. 37. 21. which shews that the word Ciccar is uncertain But this we may depend upon that Lechem Breads in the Plural for it is taken plurally in 1 Sam. 21. 3. 2 Sam. 16. 1. and in other Places always signifies Loaves of Bread in contradistinction to Cakes or lesser Portions of Bread Then as to the antient Manner of Baking it was 1. Upon the Hearth under the hot Embers and thence Gnuggoth are denominated The first Instance in the World of this way of Baking is that in Gen. 18. 6. where Gnuggoth are by all acknowledg'd to be Panes sutcineritii and accordingly we render them Cakes upon the Hearth i. e. such as were baked upon the hot Hearth and cover'd over with Ashes This was the antient way of Baking among all the Eastern People and it is in use among them at this Day A late Traveller assures us that this sort of Bread is ordinarily used among the present Arabians and he particularly and distinctly describes their making and ordering of these Cakes 2. Upon burning Coles something 't is likely like a Grate being laid between 1 Kings 19. 6. Isa. 44. 19. These were the two ways of Baking their Cakes i. e. their lesser and siner Bread which after they were sufficiently baked on one side were turn'd on the other whence is that Comparison of a Cake not turned Hos. 7. 3. They had Ovens which were first used for Baking the Holy Bread Lev. 2. 4. 26. 26. but afterwards for that which is Common viz. the greater and larger Bread But to conclude we are not to think that Loaves of Bread such as we have of a considerable Thickness and Height which must needs be cut with a Knife were in use among
one another's Wares and so could not change one thing for another they invented Money which might be given at any time instead of Commodities and which was supposed to answer Exactly to the Value and Price of the things which they bought For as Aristotle saith there was a necessity of having all things valued and estimated by a certain Price that so by this Means there might be on all Occasions an equal and proportion'd way of Changing i. e. Money for Goods and Goods for Money Wherefore in the same Place he saith All things are measured and duly proportion'd by the Invention of Money And the Dictate of Reason and the Necessities they were generally under prompted them to make use of this way because Goods and Wares could not so conveniently be carried up and down The antientest mention of Money or Coin is in Gen. 13. 2. Abraham was rich in Silver and Gold for Keseph and Zabab are the Words used in other Places for Money of Silver and Gold But generally Keseph which is properly Silver is the Word that is rendred Money in the Holy Writings That Money was used in Abraham's Days is evident from Gen. 17. 13. which makes mention of him i. e. a Servant that is bought with Money him that is the Acquisition 〈◊〉 Silver as the Hebrew hath it And concerniâ—â— this Patriarch 't is said He bought a Burying 〈◊〉 with Money as much Money as the Field was 〈◊〉 viz. four hundred Shekels of Silver Gen. 23. 9 〈◊〉 And 't is observable that this is call'd here curreâ—â— Money with the Merchant the Silver was 〈◊〉 such as passed to the Merchant or Trader such 〈◊〉 he would take as well as give It was good 〈◊〉 that would not be refused by merchandizing Men. This is a plain and undeniable Proof that Money Silver Coin was in use betimes even in those fiâ—â—â— Ages of the Word Yea I gather that the use of Coined Money was frequent in those Days for that is implied in its passing from one to another And from this time we constantly read that things were purchased with Keseph Money properly Silvâ—â— and therefore rendred by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Word for a Shekel in all those Teâ—â—â— where it is put absolutely and alone by it self It is generally translated a piece of Silver but in Isâ— 7. 23. a Silverling Further it might be observed that they weighed their Money in those Days as appears from the Instance before mention'd in Gen. 23. 16. where 't is said that Abraham weighed unto Ephron four bâ—â—dred Sheâ—els of Silver for the Field he bought of him So you read of weighing of Money or Silver Exod. 22. 17. Iob 28. 15. Ier. 32. 9. Zech. 11. 12. Yea their common Coin a Shekel had its Name from Shakal to weigh And this was in use among the Persians for in Esth. 3. 9. to weigh is to pay The Reason of which was because generally their Money was in Large Pieces and very Heavy and because in Moneys the Accompt went by Shekels among the Jews and the common Pound-weight was fifteen Shekels therefore some used Great Weights to weigh the Money which was paid to them for what they sold And theâ—ce you may understand the Meaning of Amos 8. 5. where those are complain'd of that made the Shekel great viz. for their own Advantage and Profit It is not unlikely that the Old Romans had this Custom of Poyzing the Money which they paid or received in Paiment whence â—â—â—dere expendere appendere are both to weigh and to pay Likewise hence as I suppose what is very Valuable and Precious what is Choice and Worthy is said to be Weighty not only in the Idiom of the Hebrews but among the Greeks and Latins as on the contrary those things are said to be Light which are Vain Vile Little and of no Value This way of speaking of which I have largely treated in â—nother Place had its Rise from the weighing of â—oney of old Because their Coin went by Weight therefore what is very Valuable as Money is always reckon'd to be is signified by Weight But we cannot hence infer that they did not tell their Money as some have thought for the same Money that was weighed might be told that there might be no Cheat especially if it were a great Sum. We are not certain that the one did exclude the other but the telling of their Money as well as the weighing it might be in use at the same time Moreover the First and Antientest Apparel is to be known out of this Sacred Volume Here we are informed that after Adam and Eve had transgressed the Divine Law and thereby vitiated both Souls and Bodies their Nakedness became shameful to them and therefore to cover it they sewed Fig-lâ—â—ves together which were broad and wide and therefore fit for that purpose and made themselves Aprons Gen. 3. 7. These were the first Clothing for I do not see any ground for the Interpretation of a late Writer who by Chagoroth which we translate Aprons understands some Booths or Tâ—bernacles which they dress'd up with Fig-leaves that were broad and shadowy to hide themselves The Original Word hath never any such Sense and therefore we cannot but look upon this Exposition as precarious Besides he might have satisfied himself from very credible Authors that among some Nations even at this Day their Garments are made of Leaves of Trees so that there is no Cause to wonder much less to deny that the 〈◊〉 Apparel was of this kind We are to understand by Chagoroth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Garments wherewith they girded themselves about and therefore in other Places the Word is rendred Girdles 1 Sam. 18. 4. Prov. 31. 24. Ezek. 23. 15. They had 〈◊〉 Denomination because they were tied or girt aboâ—â— and on that Account are not unfitly translated Aprons as also because they hung down before it being the Design of that Covering of Fig-leaves to hide those Parts of the Body which by the Fall were become disgraceful and uncomely And there is no need of supposing such Instruments in order to an artificial sewing of them as a Late Author would suggest and thereby would enervate the Truth and Reality of the Adamick History for we may reasonably conceive them to be tack'd and fastned together with sharp Stalks and small Twigs which the Garden of Eden afforded them As afterwards for a long time People sew'd or pinn'd their Clothes together with Thorns whence a Pin as a Great Onomatologist tells us is from the French Pingle or Espingle Acicula and that from Spina or Spinula Whence you see how frivolous and childish how frigid and dilute that Cavil is Where had they Needles when the Art of working Iron was not found out and where had they Thread when the Thread-makers Trade was not invented For indeed there was no Necessity of Needles or Thread nay 't is certain that Leaves could
better be fastned together with little Twigs or something of that nature than with those other Materials Besides this Gentleman shews himself as unacquainted with the Original Language as with the Antient Usage and the Nature of the thing it self for the Hebrew Word Taphar which is here used is of a large Signification and denotes putting on fitting together or any kind of applying as in Iob 16. 15. Ezek. 13. 18. So that he hath no ground hence to understand this Word of sewing in a strict and proper Sense And the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here made use of by the Seventy Interpreters is also of great Latitude and is rendred adapto concinno as well as suo Thus our first Parents made themselves Garments but afterwards God clothed them Gen. 3. 21. They had not sufficiently cover'd themselves with their Fig-leaf Aprons therefore unto them the Lord God made Coats of Skins i. e. he taught them how to make them These Garments are call'd Coats because they were a Rayment that came over their Bodies whereas the other covered a Part only viz. from the Waste and Belly downwards It is not improbable that they wore the former ones still and so these latter may partly be call'd their Upper Garment And they are call'd Coats of Skins because they were made of the Hides of Beasts which it may be were worn at first raw and afterwards dress'd and made 〈◊〉 Leather and so were a Substantial Apparel whâ—â—â— as the Covering of Fig-leaves was very â—light aâ—â— deserv'd not the Name of Clothing I will 〈◊〉 stay here to debate as the Talmudists and 〈◊〉 other Jewish Writers do what Beasts Skin 〈◊〉 Skins they were that these Coats were made 〈◊〉 Perhaps these Skins wherewith they were array'd were Sheep-Skins with the Inside which was cool towards them in Summer-time and with 〈◊〉 warm Fleâ—ce next to them in Winter for they had their Summer and Winter in the Paradisiâ—â—â— Earth whatever this Archaeologist saith to the contrary But I own this to be mere Conjecture though the thing it self is not unworthy of the Divine Wisdom and Providence But this is beyoâ—â— Conjecture that Cothnoth gnor which we rightly translate Coats of Skin doth not signify Taberâ—â—cles made of or covered with Skins to keep out the Heat as the forecited Commentator on Genesis doth imagine for it is said God made them Coats of Skins and clothed them the latter being purposely added to explain to us the former And we are sure of this that Garments of the Skins of Animals were the antientest Apparel so that there was no Unlikelihood of the thing Diodorus of Sâ—cily expresly relates that in the times of old they did use the Skins of wild Beasts to cover them And that they lasted a long time among the Indâ—ans Persians Scythians and the Old Romans we may inform our selves from Profane History which will tell us likewise that these Skins were the only Clothing that the Old Britains the first Inhaâ—itants of our Country were Masters of This â—as all the Covering they and others had at first We see then what was the Primitive Clothing and â—hat it was made of Our first Progenitors as gay and trim as we go now were clad in plain Leathern Coats yea she of the softer Sex and who was the Queen of the World had no other Gown to wear This plain rude Habit which was to hide their Nakedness and to defend them from the Injury and Inclemency of the Weather not to adorn them was the only Dress a long time but their Posterity by degrees found out other Materials for Clothing as Wool taken off from the Skin and Flax and made of them Woolen and Linen Garments Lev. 13. 47. Prov. 31. 13. Ezek. 34. 3. The richer Sort not content with this common Drapery sought out for something more artificial and gay more fine and delicate Hence Ioseph when he was made Vice-roy of Egypt was arrayed in Vestures of fine Linen Gen. 41. 42. and afterwards this and Silk and Purple and Scarâ—et and Crimson i. e. Fine Linen or Silk dyed with those Colours became the usual clothing of all Persons of Quality Iudg. 8. 26. 14. 12. 2 Sam. 1. 24. Prov. 31. 21 22. Ier. 4. 30. Though their Garments of old were but few yet their Ornaments were many I will not here trouble you with inquiring into Iezebel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Greek and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fucus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Stibium Vulgar Latin 2 Kings 9. 30. or Esther's Tameruk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Esth. 2. 3 9. which though they were Ornamental yet belong not to Apparel Nor will I rifle all the fantastick Gaieties of the â—anton and proud Dames of Iewry Isa. 3. 18 c. but I will only take notice of some of the Chief â—â—d most Usual Ornaments of Men and Women and those which we most frequently find mentionâ—â— in Scripture that thereby we may understaâ—â— what we read and that we may be confirm'd in this Truth which I have so often urged that the first Rise of the most Antient things whatsoever is to be derived from the Writings of the Old Testament The Head-Ornament known by the Name of a Crown Gnatarah or Gnatereth was not peculiar to Kings but was made use of by others as is to be inferr'd from Ezek. 16. 12. 23. 42. where 't is reckon'd among the other usual Ornaments appertaining to Women It was worn by them at solemn and extraordinary times only and most of all on the Day of their Nuptials as the Jewish Doctors inform us The better sort of these Attires were gilt the common ones were made of Flowers And that they were a Piece of Gentile Pomp and Gaiety might be proved from several Authors but I forbear But there was a Crown which was proper to Kings and is frequently call'd not only Gnatereâ—â— but Nezer which latter Name is never as I remember given to the other Crown this was the peculiar Badg of Regal Authority among the Ammonites 2 Sam. 12. 30. and Persians Esth. 1. 11. 2. 17. 6. 8. where the Word is Cether and it is call'd the Crown of the Kingdom or the Royal Crown as we translate it and among the Jews 2 Sam. 1. 10. 2 Kings 11. 2. From Esth. 8. 15. Psal. 21. 3. Zech. 9. 16. we may gather that this Royal Crown was made of Gold and set with Precious Stones and Iewels The Tsaniph another Capital Ornament rendered sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX and english'd by our Translators a Mitre and sometimes a Diadem was worn by Great and Honourable Persons and was a Badg of Authority and Eminency as appears from Iob 29. 14. Isa. 62. 3. Zech. 3. 5. The Persian Kings and Priests were clad in this Cidaris as Curtius and other Historians acquaint us and it is not to be doubted that they had it from the Iewish High Priests and Priests the
Clods of Earth were call'd Burrows or Boroughs which have their Denomination from the Saxon Byring or Buriging or Boroging which we now call Burying because the way of Interring dead Bodies among many of the Antients and among the Saxons themselves with whom Beorg the Original of the foregoing Words signified an heap of Earth was not in deep Graves but under Clods or Turfs of Earth made into Hillocks As to the fastning and joining together these Stones which we are speaking of though this hath perplexed some Mens Minds heretofore it seems and occasion'd them to report that they were transported whole from Ireland by Merlin's Inchantment as 't is not unusual with the Vulgar when they cannot give an Account of a Thing to ascribe it to the Devil or some Magick Art I am not very solicitous to solve the manner of it but this sufficeth me that 1. It was usual among the Old Romans as all skilful and knowing Men in Architecture confess to lay great and vast Stones together by Tenons and Mortises without Morter And so it may be here which may induce us to think it was a Roman Structure and therefore in vain do we endeavour to find where they are joined and fastned together 2. I am satisfied that they had of old ways of Cementing Stones which are not known or practis'd at this Day and they had an Art of making the Cement after that manner that it could not be distinguish'd from the Stones themselves which it joined together Pliny speaks of Cisterns at Rome made of a sort of dug Sand and strong Lime which could not be distinguish'd from Stone It is not unlikely then that there was here used a kind of Morter that hardned into Stone and became of the same Consistency with it Nor is it improbable that this petrified Coagmentation turn'd into the same Colour with the Stones which it joined together and then how can we expect to discern the Difference between them and then why should it be thought strange that they seem to be all of a Piece Which puts me in mind of the Name which this Stony Fabrick is commonly known by an Account of which I will give somewhat different from what is usually received If I should propound this Etymology viz. that Stone-heng is so call'd from the Stones which Ambrosius is thought to have erected here and from Hengist the Leader of the Saxons at whose giving the Word they pull'd out their Seaxes and kill'd the British Nobles so that Stone-heng is as much as Hengist-stone as this Countrey of Britain was by the Saxons call'd Hengist-land as some Writers tell us this Derivation cannot be look'd upon as improper Or if I should offer Mr. Cambden's Origination of the Word viz. from the Stones of this Fabrick hanging as 't were in the Air whence he calls it Pensile opus this might be thought a fair Account of the Name But in my opinion and according to what I have already hinted the plainest simplest and most genuine Derivation of the Word is from the Stones hanging not in the Air but together each heap of them seeming to be all of a Piece For this is the great wonder of thâ—â— Structure as is confess'd by all this is that which renders it a Fabrick of a peculiar and unparallell'd Nature The Stones are closely join'd together by an invisible Cement they hang together as 〈◊〉 they were but one Stone For this reason thereforâ— I quit the other Derivations of the Word anâ— ofâ—er this as the most obvious and proper But it is not the Name but the Thing that I am most concern'd for and I hope I have given a satisfactory Account of that in asserting it to be an Old Sepulchral Pile erected after the manner of thoâ—e Funeral Monuments spoken of in Ioshua and Samuel where we find that the Antient Entombing was raising a great heap of Stones over the dead Bodies This is the best Solution I can give of our Western Wonder It is as the First Monuments were without any Shape or Symmetry 〈◊〉 is like the Iewish Stone-henges before mention'd rough and unwrought and may as they be call'd a heap of Stones for that reason Whence by the way it may be worth the Observation of Critical Men that the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Acervâ—â— and Sepulchrum a Heap and a Tomb Job 21. 32 30. 24. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known Hebrew Word for a Grave but in Isa. 14. 19. the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mountain because Places of burial were elevated The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same double Sense from Talal instar tumuli aut cumuli elevare erigere So Tumulus among the Latins is both an heap of Earth and a Sepulcher whence it is plain that the Old Hebrews and Antient Romans used to erect heaps of Earth or Stone in memory of the Dead To conclude whosoever they were that were buried in the foresaid Place in Wiltshire were entombed as Achan as the Kings of Ai and as Absalom were Here was the first Draught of the Stony Tombsâ— these were the first Patterns of those Sepulchral â—onuments which were inartificial shapeless and without Ornament Afterwards they took more â—are in erecting their Houses of Sepulture Stately and Lofty Tombs were made by Great men with much Art and Cost which is call'd hewing out to themselves Sepulchers on high Isa. 22. 16. Yea their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not only better built but garnish'd and adorned Mat. 23. 29. But I will add no more of this Subject nor insist any longer on this Second General Head of my Discourse wherein I have been evincing this Proposition that the Scripture gives us the True Original of things and consequently the Antientest learning is stored up in this Sacred Volume I have largely shew'd that here is the first commencing of Arts and all Ingenious discoveries here is the first Rise of Trades Mysteries Occupations Professions Customs Vsages Manners Yea the Holy Scripture disdains not to record the First Inâ—entions of things though they be but mean and contemptible to shew that no sort of Learning and Knowledg is useless Thus it is said This is that Anah that found the Mules in the Wilderness as â—e fed the Asses of his Father Gen 3 6. 24. This â—s the Man and let him be known to Posterity that not by chance but purposely and designedly found this new way of Procreation and thereby produced â— new Species of Animals Some Iewish Writers have thought this Iemim was a Plant but there is not the least ground for it The Learned Bochars makes Iemim to be the same with Emim some Giantâ—y People but this is a perverting of the Original Text and therefore must not be allow'd of and the finding of them is according to him the Accidental meeting of them but this is very flat I hold therefore to the plain Interpretation
Philo speaking of this very Matter is a Prelude to Empire and Government Yea he runs this too far adding that he is clearly of the Opinion though he may be laugh'd at for it that he only can be a Perfect Compleat King who is well skill'd in the Shepherd's Art and by taking Care of lesser Animals hath learnt how to preside over greater ones But though this be extravagant and not becoming that Learned Man yet it is a Sober Truth that a Retired Contemplative Life such as the Pastoral was in those Days is a good Preparative to Publick Action and Business Accordingly Moses when he had been forty Years a Shepherd was appointed by God to feed Israel and to spend the remaining forty Years in that Employment To which purpose he was sent back by God into Egypt to be a Deliverer to that oppressed People and to conduct them into the Promised Land Being arrived there he delivered his Message to Pharaoh and earnestly solicited him to attend to it and to obey the Command of the King of Kings Which when he after several Offers of Compliance at last refused Moses with the Israelites forsook Egypt not fearing the Wrath of the King who they knew would soon pursue them and this their Valiant and Undaunted Captain by a Miraculous Hand led them safe over the Red Sea and placed them out of all Danger of the Egyptians whom presently after they saw lying dead upon the Shore And this was the Man who was their Constant Leader in the Wilderness here he is their only Guide their Counsellor their Oracle in all their Difficulties By his Ardent Prayers he was wont to avert the Divine Vengeance when it was lighting on them and by the same Fervent Breathings and Cryings he procured them the Greatest Blessings they desired and stood in need of This was the Person that was taken up by God into the Mount and had the peculiar Favour and Honour of conversing most Familiarly and Intimately with him and in that had the Prelieminence of all the Prophets that ever arose in Israel for none of them were admitted to that singular Dignity vouchsafed to him namely to know God Face to Face He was the Man employed by God to receive the Law for the Jews which he delivered to them with great Care and Faithfulness often Repeating and Explaining it shewing them the Reasonableness Usefulness and Excellency of those Constitutions and Statutes which were given them by God continually teaching them to understand these Laws aright and encouraging them to practise them insomuch that he hath gain'd among all Nations the Name of a Law-giver far surpassing that of Lycurgus among the Lacedemonians or of Solon among the Athenians or of Numa among the Romans Of this Admirable Person this short but comprehensive Character is given by St. Stephen that he was Mighty in Words and in Deeds He that was not eloquent not a Man of Words as 't is in the Hebrew he that was slou of Speech and of a slow Tongue for which Reason Aaron was his Mouth i. e. his Spokesman to the People was Mighty in Words How can this be Very well A Man may want Eloquence and yet be a Great Orator Demosthenes had a natural Impediment in his Speech and so had Tully and neither of them could quite conquer it by their Art and Industry Their Oratory lay more in the Matter and their wise framing of it than in the Words they spoke So was it with this Great Man if I may compare him with them he was mighty in Words yet was no Graceful Speaker he was Powerful in Speech yet a Stammerer This shews that there is a Rhetorick and that very Potent which consists not in Readiness of Language and Volubility of Words but in speaking Great Reason and Excellent Sense and in saying that which is to the Purpose Especially the the Words are Mighty when they proceed from an Excellent Mind and when Deeds follow So that Diodorus Siculus may be thought to be a good Commentator on St. Stephen for he gives this as part of Mose's Character that he was of a Great Soul and very able and powerful in his Life He did what he said he acted according to what he spoke The Israelites were directed to their Duty more by his Practice than his Words He effectually taught them to live well chiefly by doing so Himself He set them a Pattern of all Vertues imaginable and then commended them all by his Exemplary Condescension and Humility Though he was one of the most transcendent Excellencies the Beauties of Body and Mind shining in him as you have heard yet he was the Humblest and Meekest Man on the Face of the Earth He gave an undeniable Proof of this when he refused to contend with Miriam and Aaron about his Authority and Eminency which God himself had enstated him in but which they denied to own He discover'd this mild Spirit when he patiently bore all the unworthy Carriage of the People towards him They knew well enough that he left the Egyptian Court and Honours for their Sake that he might be their Leader and Deliverer yet they forgot this his singular Affection to them and often murmured against him and slandered and reviled him and would have none of his Conduct yea and were ready to stone him after all his Pains and Care for them But notwithstanding all these Affronts and Injuries and offers of Violence which were almost perpetual he went on contentedly in the Discharge of his Office and forgat their ill Demeanour towards him and studied nothing more than to oblige them Or his being Mighty in Deeds may refer to the Astonishing Miracles which he wrought He out-did all the Prophets in these say the Jewish Doctors for if you 'l believe their Computation there were but seventy four Miracles done by all of them from the Beginning of the World till the Destruction of the first Temple but Moses himself wrought seventy six Miracles so that he did more than all the Prophets together But this we are certain of from the infallible Records of Scripture that he was Mighty in working of Miracles The Sacred History which he penn'd by the Inspiration of the Holy Spirit gives us a Particular of some of those Wonderful Things which he effected in Egypt and at the Red Sea and in the Wilderness and many others are not mention'd as is usual in these brief Narratives of things but all of them were the Operations of a Divine and Supernatural Power Lastly he was Mighty in Deeds relating to Government and the Management of Publick Affairs which respect either Peace or War It was Plato's Judgment of old and after him some Great Persons liked it so well that they made it theirs too that it would never be well with the World till Philosophers had the Reins of Government put into their Hands or till the Governours and Guides of People were become
true and proper import of it I cannot find the certain meaning of it saith Avâ—narius though I have consulted all the Comments of the Rabbies The Chaldee Paraphrast renders it perpetuò semper and so several Rabbins expound it but can assign no sufficient reason for it Some take it for a Musical Note of no signiâ—icancy in it self but a meer made Word to direct the Masters of Musick in singing or playing But then there is some difference among those of this Opinion For some of the Hebrew Writers think it denotes the Elevation of the Voice and that where-ever this Word is in the Psalms the Choristers were put in mind to lift up their Voices Others of them believe it is a Note to signify a Pause a Resting or Breathing for a time And accordingly some of the Jewish Doctors say that they were admonish'd by this Word to begin another Sentence or Period But another Classis of Interpreters look upon this Word not as a Note of Musick but of Observation or Remark and are perswaded that it is affix'd to some Sentences that are very Notable and more especially worthy of our consideration In my mind R. Kimâ—hi is in the right who joins this and the former Expositions of the Word togethere telling us that Selah is both a Musical Note and a Note of Emphasis in the Sense whereby we are bid to observe something more than usually remarkable It is derived from sal or salal exaltavit and denotes the elevating of the Voice in singing and at the same time the lifting up of the Heart the serious considering and meditating upon the thing that is spoken It is an Argument to me that this was of use in Musick and Singing because it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek Interpreters and which is more considerable because we meet with it in the Psalms only and in Haâ—akkuk chap. 3. v. 3 9 13. which Chapter is a kind of Psalm or Canticle as you 'l see in the Title of it And that it is also a Mark of Observation and Meditation may be gather'd from its being join'd in Psal. 9. 16. with Higgaion which signifies Meditation for the Word is from Hagah meditatus fuit And though in some Places Selah seems to be used where there is â—o Emphatick Word or Sense yet we ought to consider that this must be referr'd and applied not only to the immediately preceding Word or Verse but to the whole Set of Verses or Periods about which it is placed If we thus apply it we shall see that it is used to good purpose viz. to point out to us something very Observable and Notable It calls upon us to revolve in our Minds with great Seriousness the Matter that is before us and to give Glory to God and to this purpose it may be observ'd that Selah in Psal. 46. 11. is rendred by the Seventy Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is the Excellent and Noble Matter which most of all commends these Divine Poems Some of them are Historical giving an Account of God's wonderful Dispensations in the foregoing Ages of the World especially towards the Iewish People in their first Election out of the rest of the World their Condition in Egypt in the Wilderness in Câ—naan with a Rehearsal of the particular Mercies and Judgments shew'd towards them Other Psalms are Didactick fraught with most wholesom and useful Doctrine with most solid and necessary Instruction What is there saith Basil the Great that we are not taught here Are we not instructed here concerning all Moral Vertues the Magnificence of Fortitude the Exactness of Justice the Gravity of Temperance the Perfection of Prudence Are we not iâ—form'd hence concerning the manner of Repentance the measure of Patience and whatever other good and vertuous things we can name Here is the Treasure of compleat Theology here is the common Store-house of all good Documents Other Psalms are Prophetical foreshewing the great and astonishing things which have happen'd since in the World as the Coming of the Messias in the Flesh his Sufferings Death Resurrection Ascension and most of the considerable Circumstances appertaining to these the Rejection of the Jewish Nation the Conversion of the Gentiles the Wonderful Propagation of the Gospel and the Success of Christ's Kingdom upon Earth Again some of these Psalms are Petitory begging with the highest Zeal and Devotion those things which are the proper Object of our Prayers and thereby teaching us what we ought to implore of Heaven and in what manner we should put up our Addresses Others are Eucharistical wherein the Psalmist discovers the Grateful Resentments of his Mind by an open Recognition of the Divine Bounty to him and by sending up continual Praises unto the Author of all those Favours and Blessings daily heaped upon him at the same time teaching us to pay the like Tribute of Devotion to the same Bountiful Hand and to take all Occasions as he doth of testifying our Thankful Sense of the Divine Goodness Of this sort more especially is the 113th Psalm with the five following ones which are call'd by the Jews the Great Hallelujah or rather as Buxtorf saith the Great Hymn which they used at their three Chief Feasts especially at the Passover This it is probable is meant by the Hymn Mat. 26. 30. which Christ with his Apoâ—tles sung after their eating of the Paschal Lamb. Some are Hortatory with singular Earnestness inviting the World to acknowledg and obey the Lord of Heaven and Earth pathetically calling upon wicked Men to abandon their sinful Ways and to repent and turn unto God with a more special Love and Tenderness beseeching the Servants of the most High to fear and reverence his Name to trust at all times in him and to be obedient unto his holy Laws and Statutes Others are Consolatory administring Peace and Joy to all that are upright in Heart and Life breathing nothing but Heavenly Solace and Satisfaction to distressed Minds such as never came from any Mouth but what was Inspired Some of them are Penitential besides those Seven which are usually stiled so wherein the Holy Man with infinite Sorrow and Remorse of Soul declares his Abhorrence of his former Sins and his firm Resolves and Purposes of relinquishing them for the future Lastly some of the Psalms are of a Mixt Nature comprehending several of the foremention'd Heads in them so that there is no Book of Devotion extant in the World that is made up of such Variety of Matter as this is and therefore is not only the more delightful and entertaining but is also the more useful and advantageous the more sutable to the various Conditions and Occasions of Mankind the more fitted for the several Purposes of the Devout the more serviceable to all the great Ends of Religion and Godliness For this and many other Reasons I may conclude that there is not such another Excellent Collection of Devotions under Heaven
as This of the Pious King and Prophet Here are all things that are proper to beget Religion and Piety in us here is every thing that is serviceable to nourish and sustain all our Vertues and Graces and that in the utmost height of them Before I pass to the next Book I will add a few Words concerning the Nature of the Poetry here used This is to be said with great Truth that these Poetical Measures are far different from those which we have been acquainted with in Other Writers But then it is not to be question'd that tho we are ignorant of the true Quality of these Poetick Numbers yet they are very Melodious and Lofty and not unworthy of the best Poets It is not to be doubted that there is a certain Artificial Meter observ'd in this Book which renders the several Odes and Hymns very delightful The Younger Scaliger denies and that with some Earnestness and Sharpness otherwise he would not shew himself his Father's own Son that there is any thing like this in this Book though at the same time he grants that the Proverbs and almost all Iob are Metrical But Iosephus and Philo two Learned Jews and who may reasonably be thought to be Competent Judges in this Matter attest the Meter of these Psalms as well as of the Books of Iob c. So do Origen Eusebius Ierom and some of the most Judicious Criticks among the Moderns But then they confess that the Meter is not so regular as that of succeeding Poets And who sees not that even these exceedingly vary in their Measures It is not denied that Sophocles and Euripides Plautus and Terence write in Verse but they can scarcely be said to do so in comparison of Homer and Virgil. There are some Hexameters Iambicks Saphicks and other known kinds of Verses in David's Psalms but they are very rare and seldom pure and unmix'd but notwithstanding this it is easy to perceive if we be observant and attentive that there are several Verses together that are Matrical The Arabian Criticks tell us that the Alcoran is written in a sort of Verse and sometimes in Rythme but every Reader cannot find this No more can an ordinary Eye or Ear discern the Numbers in the Hebrew Verse for the Hebrews way of measuring their Feet was different from that which is in use among the Greek and Latin Poets yet so as we may oftentimes perceive a certain Harmony of Syllables And as the Psalms are Metrical so some of them are Rhythmical This is clear in the very Entrance of these Divine Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again in Psal. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is evident in Psal. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is plain in Psal. 12. 4. 51. 16. 63. 3. 116. 7. 148. 1 2. And in abundance of other Places there is not only a certain Orderly Number of Syllables but the last Words of the Verses end alike in Sound CHAP. IX The Book of Proverbs why so call'd The transcendent Excellency of these Divine and Inspired Aphorisms Some Instances of the Different Application of the Similitudes used by this Author The Book of Ecclesiastes why so entituled The Admirable Subject of it succinctly displayed The particular Nature of the Canticle or Mystical Song of Solomon briefly set forth It is evinc'd from very cogent Arguments that Solomon died in the Favour of God and was saved The Books of the Four Great Prophets Isaiah Jeremiah with his Lamentations Ezekiel Daniel are described So are those of the Twelve Lesser Prophets Hosea c. WHO should succeed David but Solomon as in the Throne so in the Sacred Canon of the Bible And He like his Father was a Divine Poet his three Books viz. the Proverbs Ecclesiastes and his Song being written in Hebrew Verse The first of these Books is composed of Excellent Proverbs whence it hath its Name By this word Mishle which is here rendred Proverbs sometimes are signified I. Parables strictly so call'd which are no other than Apologues or Artificial Fables of which I have spoken under the Stile of Scripture but there are none such in this Book 2. By this Word is meant any Trite and Commonly received Saying any Vulgar Proverbial Speech as that in ch 26. v. 11. The Dog returneth to his Vomit But there are few of this sort here 3. Sarcastick Speeches Gibes Taunts as in 2 Chron. 7. 20. Psal. 69. 11. are intended by this Expression and this Book of Solomon is not wholly destitute of these 4. The Hebrew Word denotes such Speeches as are by way of Similitude Ezek. 18. 2. of which kind there are many in this Book as that in ch 11. 22. As a Iewel of Gold in a Swine's Snout so is a fair Woman without Discretion and in ch 25. 11. A Word fitly spoken is like Apples of Gold in Pictures of Silver This we find to be the frequent manner of the Wise Man's speaking in this Book he generally illustrates and amplifies his Doctrine by some fit Simily or Comparison so that thereby it is as it were twice deliver'd 5. Sayings that are mixed with some Obscurity and Intricacy such Speeches as require Sharpness of Wit and Understanding both for propounding and conceiving them are denoted by this Word in Scripture Thus an Intricate Question or Problem Mashal is set down in Psal. 49. 4 5. and in the rest of the Psalm there is an Answer to this Problem a Resolution of this Difficult Point Proverbial Sentences are sometimes Enigmatical and have a Meaning far different from what the Words directly signify Thus you 'l find some Sayings that carry a Mystical Sense with them in this Book as that in ch 9. 17. Stolen Waters are sweet and in ch 25. v. 27. It is not good to eat much Honey and such like Allegorical and Allusive Speeches which contain in them a higher Sense than the bare Words import This Proverbial manner of Speaking and Writing was in great Use and Esteem among the Hebrews and all the Eastern Countries whence it was that the Queen of Sheba came to prove Solomon with hard Questions 1 Kings 10. 1. Parables according to the Chaldâ—e Problems Riddles These were the Chidoth which the propounded to be solv'd by him Yea this way of Speaking may generally be taken notice of in the Writings of most of the Wise Men of Antient Times Pythagoras and Plato were much addicted to this Abstruse way and all their Followers were delighted in Mystical Representations of things 6. By this Word we are to understand all Wise and Excellent Sayings graviter dicta as the Latins call them Sentences of great Weight and Importance but plain and easy to be understood The Hebrews antiently call'd any Saying that had Graces and Wit in it Mashal but especially any Eminent Speech or Smart Saying for the Use of Life and Direction of Manners went under that Name A Moral or Religious Saying that was of singular
Worth and Excellency was stiled a Proverb for this as the Hebrew Word denotes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatrix sententia a Speech that hath the Preheminence above others a Saying of great Authority and Force and therefore deserves to be highly esteemed by all These Wise Moral Speeches were taken notice of and held in great Repute of old Homer was a Noted Master of this Excellency and is applauded for it by the Learned And indeed when I read in the skilfullest Accomptants of Times that this Poet flourish'd not long after Solomon's Days I am apt to credit Casaubon and Grotius and a Famous Homerist of our own who all agree in this that Homer borrow'd many of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sage Sayings or Proverbs from our Royal Author and they produce very fair Instances out of his Poems to prove it After this Great Poet I might mention those Minor ones Theognis and Phocylides who are famed for their Excellent Moral Sentences Pythagoras is celebrated for his Golden Sayings or Verses and so are some of his Scholars for their Worthy Speeches proper to their School and truly if we remember that these Pythagoreans were enjoined by their Master a five Years Silence we may well expect some Handsome Sentences from them at last when they began to speak I might add here the Set Sayings of the Stoicks such as Tully's Paradoxes Yea I might remind you that the Sages of all Schools and Sects had their Peculiar Motto's and Devices As in Theoretical Philosophy there are Axioms and Maxims in Medicks there are Aphorisms in Mathematicks there are Theorems among Rhetoricians there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Select Themes and Matters to declaim upon so in Ethicks there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pithy Short Sentences Wise and Weighty Apophthegms containing Great Morals in few Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs Short but Studied Sayings of great and frequent Use in our Lives This Book of Solomon is chiefly made up of this sort and they outvy all that ever were extant before or since The Queen of Sheba came to hear the Wisdom of this Matchless Prince and to be benefited by his Divine Accomplishments but we save our selves the Labour of so long a Pilgrimage he having visited us and his Admirable Writings being brought home to us fraught with the most desirable Treasures Here is a great Number of Useful Maxims and Rules for our Practice in the several Occurrences of our Lives Here are Faithful Sayings and wortâ—y of all Acceptation as the Apostle speaks Here are Smart and Quick here are Grave and Sage Apophthegms Here are Concise and Pithy Adagies the very Extracts and Essences of the Strongest Sense and most Precious Truth Here you will find Solomon as a Father and with a Paternal Affection instructing his Readers and Hearers as his Sons whom therefore he calls by that affectionate Title more than once in this his Admirable Treatise of Morals directing them in the various Passages and Affairs of this Life and framing their Manners most becomingly and successfully in order to another The whole Book is divisible into three main Parts 1. The Inscription or Title of the Book which contains the Use and Scope of it The Proverbs of Solomon the Son of David King of Israel to know Wisdom Instruction to perceive the Words of Vnderstanding c. v. 1 2 c. to the 7th that i to make Men truly Wise and Understanding or which is the same thing Holy and Religious 2. The Preface or Introduction to the Book which is a General Exhortatory to True Wisdom and Holiness This is the Subject of the first Nine Chapters 3. The Main Body of the Book from the Beginning of the 10th Chapter to the Close of all which comprehends in it several Excellent Precepts Rules and Cautions of a mixt and various Nature applicable to the different Circumstances Cases and Occasions of Persons These are more signally called Mishlim the Proverbs a Collection of Sâ—cred Aphorisms useful in the Lives of all Men whether we look upon them in a Natural Civil or Religious Capacity whether we consider them Alone or as Members of a Society whether we speak of them as they are desirous to live happily here or hereafter or rather as they desire both To all these excellent Purposes they may be plentifully furnished by this Royal Author this Great Master of the Sentences this Divine Penman of the Proverbs There is mention of the Words of Agur ch â—0 v. 1. who was the same with Solomon say R. Levi among the Iews and several Christian Expositors However if he be not Solomon under that Name but a different Person yet the Words or Prophecy for so they are alâ—o call'd there contain'd may be said to be Solomon's because collected and preserved by him So Bathsheba's Instructions to Solomon ch 31. 1. 10. may be call'd his because he had carefully recorded them and in the greatest Part of his Life had observ'd them But whether the Encomium of a Vertuous Woman or a Good Wife from v. 10. to the End was penn'd by Solomon or his Mother is disputable however this we are sure of that it was dictated by Divine Inspiration as the rest of the Sacred Writ and moreover it is observable that it is composed in Alphabetical Order i. e. according to the Series of the Hebrew Letters as â—everal Psalms are which I took notice of before Before I dismiss this Book it may not be improper here to observe concerning several of the Proverbs that they may be applied several ways Accordingly as we interpret the Similitude which is made use of in them so we may form the Sense of the Place and this ought not to offend any good or wise Man To give an Instance or two As he that bindeth a Stone in a Sling so is he that giveth Honouâ— to a Fool Prov. 26. 8. The Meaning of which may be that Honour conferr'd on an undeserving Person is thrown away and lost like a Stone cast out of a Sling Or thus he that bestows Preferment and Dignity on such an one doth as 't were Arm him against himself he helps to do himself a Mischief because he puts him into a Capacity of doing it Others have a different Notion of the word Margemah which is here translated a Sling and by it understand a Heap of Stones and they frame such an Interpretation as this He that gives Respect and Honour to a Fool to an unworthy vile Person is like him that casts a Pretious Stone for so they limit the Sense of the word Ebâ—n as Laâ—illi among the Latins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks have that particular Signification sometimes among common Pebbles Others expound it thus As one single Stone thrown into a great Heap is scarcely discern'd and makes no Accession to it so by the Honour and Favour that are collated on a Fool there is no real Addition made to him there 's â—o
Alteration he is still the same Man Some Learned Doctors among the Hebrews as R. Kimcâ—i Aben Ezra Levi produce another Meaning of the word Margemah telling us it is the same with Argemon Purpura and then understand the Proverb thus As he that laps up one of the Stones in the Street in a Purple Vest so is he that gives Respect and Honour to a Fool a woâ—thless Perâ—on But the Sense is the same with what was proâ—ounded in one of the foregoing Interpretations All these Expositions are congrâ—ous enough and â—e need not be very solicitous which of them we â—dhere to No Man can say of any one of them This is the Interpretation and there is no other â—â—tended by the Penman It is enough that the Sense we pitch upon is consistent with the Scope of the Place and the other Parts of God's Word So those Words in Prov. 1. 17. where the Wise Man having in the foregoing Verses spoken conâ—erning the mischievous and bloody Designs of wicked Men uses this Simily Surely in vain the Not is spread in sight of any Bird admit of liverâ—â— Interpretations and all of them very â—it and apposite First some render the word Chinnam without Cause and so indeed it is englished in the 11th Vâ—rse of this Chapter and then the Senâ—â— is this As the Fowler spreads Nets for the harmleâ—s Birds that he may feed himself with their Flem or make Proâ—it of them by selling them to others so Thieves and bloody Men lay wait for the Innocent those that never injured them and merely to gratify their Covetousness and to fill their Houses with Spoil The same Simily is made use of in Tereâ—â—e Non rete aâ—â—ipitri â—enditur neque milvio Qui maâ—â— faciunt nobis illis qui nihil faciunt tenditâ—â— Quia enim in illis â—ructus est in istis opera luditur So that this Proverb may then be used when we see Snares laid for Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX translate the Hebrew Word here without Cause when they are Innocent And what Solomon expresses here by the Similioude of Birds is by the Prophet 〈◊〉 set forth by another Comparison from Fishes Hab. 1. 13 14. But the Generality of Interpreters â—ead the first Word as our Translators render it viz. in vain and then the Text is capable of several Senses â— Somâ— think that as some of the foregoing Verses so this is spoken by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Language of Thieves and Bloody Men who entice others to their Company and to partake with them in their Villany by laying before them the Hopes of Impunity as if they had said You need not fear and be solicitoâ—s we wilâ— cunningly carry our Business though Justice seeks after us and would bring us to Punishment yet we have our Eyes about us we shall be able to foresee their Snares and to fly from them as Birds are wont to do from a Net spread wide before them Quaeque nimis pandunt retia vitat avis Or 2. This may be spoken of those that are enticed by these Men and fall under their Charmâ— and Allurements They could never do thus unless they were blinded and infatuated It is in vain to these besotted Creatures that they see the Net that they know the Danger for notwithstanding this they venture upon it and wilfully run into it as a Bird hastneth to the Snare as the same Author speaks ch 7. v. 23. Or 3. if we take these Words as spoken concerning the Evil and Lewd Enticers themselves then there is this different Interpretation from what was assigned before either the Similitude runs thus As foolish Birds being greedy of Food and allured by the Balt take no notice of the Net that is spread to catch them and so â—â—â—awares are taken in it and because the Not that is laid makes not the Birds more wary and cauâ—â—ous but notwithstanding this they fly to the Bait therefore in respect of these silly Creatures the Net may well be said to be spread in vain so the Wicked Men whom the Royal Penman here speaks of and whose Enticements he warns us to beware of being led with desire of Prâ—y do not obsâ—rve the Net laid to take them or if they be forewarned yet they are not frighted by the Danger but are resolv'd to satisfy their greedy Appetite and then when they are most secure they are suddenly surprized and overtaken by the Judgments of God Or else which I take to be the plainest and most obvious Meaning we are to understand the Words thus Although Villanâ—â—â— Complotters think themselves sure of their Prey yet they are no more certain of it than Fowlers are of catching those Birds which carefully observe the laying of the Net and by beholding the Spreading of it are admonish'd to fly away from it In vain is the Net spread in the Eyes of every one that hath Wings so the Hebrew Which may be applied first of all to these Flying Inhabitants of the Air who have sometimâ—â— been in a wonderful manner employed to bring to Light the secret Perpetration of Murder and Bloodshed A Bird of the Air hath carried the Voice and that which hath Wings hath told the Matter Eccles. 10. 20. In vain hath the Net been spread in the Sight of these winged Creatures Secondly 〈◊〉 Application of these Words may be made to thosâ— Innocent Persons whom these bloody Conspiratâ—â—â— intend to entrap They oftentimes are extraordinarily furnish'd with Eyes and Wings they are enâ—bled to discern and foresee their Contrivances and they have Power given them to avoid them Saul seeks the Life of David but his cursed Purposes are discover'd to this latter by Ionaâ—han The secret Counsels and Plots of the King of Assyria are disclosed by Elisha The â—ews bind themselves with a Vow to murder St. Paul but a Youth frustrates their Conspiracy It may be applied also to the Angels who are represented as Winged in Scripture and full of Eyes These oftentimes discover and frustrate the bloody Designs of the Enemies of the Church These Ministring Spiritâ— seasonably fly to the Succour of the Righteous they kindly hover over them hide and protect them with their Wings And as Men and Angels so God himself who is All Eye in a more signal and eminent manner discovers and defeats the Machinations of bloody Men against the Innocent He is pleased to resemble himself to an Eagle the Prince of Birds that fluttereth over her Young spreadeth abroad her Wings taketh them beareth them on her Wings Deut. 32. 11. The Eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Heart is perfect towards him 2 Chron. 16. 9. And in all Ages of the World he hath rais'd up Instruments to help and succour his Servants Thus in vain is the Net spread in the Sight of every one that is bagnal canaph Master of the Wing
omitted by the other Evangelists Besides that this Evangelist in the Entrance into his Gospel is more Sublime and Soaring than the rest and for that Reason is represented by an Eagle asserting the Divinity of Christ against the bold Hereticks of that time who openly confronted that Doctrine And in other Places of his Writings he hath a Peculiar Strain and Excellency which Luther expresses thus after his plain way Every Word in John weigheth two Tuns Concerning the Evangelists I may note this that though they do not all of them set down the very individual Words that Christ or others spake for we see that sometimes one represents them in Terms different from the rest yet those that do not so deliver always the Sense of what was said and even that was dictated by the Holy Spirit which is sufficient And concerning St. Iohn particularly I remark this that seeing he was the last of all the Evangelists i. e. he wrote his Gospel last it is rational upon that Account to interpret the other Evangelists by him namely where any Doubt or Controversy arises for he having perused the other Evangelists and observ'd what Exceptions unbelieving Men had made against any Passages in their Writings it is not to be doubted but that he expresses himself with greater Plainness and Perspicuity where those Matters are concern'd This the intelligent and observant Reader will find to be true if he consults the respective Places It is endless to give a Particular and Distinct Survey of every one of the Evangelists Writings This only can be said here in pursuance of our grand Undertaking that these Books are the Choicest History that ever were committed to Writing because they contain the Birth the Life the Actions the Doctrine the Miracles the Sufferings the Death the Resurrection the Ascension of our Lord IESVS Christ our most Compassionate Saviour and Redeemer All of which are the most Stupendous and Amazing as well as the most Necessary Matters to be known in the whole World If this brief and summary Account of the Gospels be not sufficient to recommend them to our Studies and Meditations and to beget in us the utmost Esteem of them nothing more largely said will ever be able to do it To the Historical Part of the New Testament belong the Acts of the Apostles wherein there is an Account given of what all the Apostles were concern'd in viz. their choosing Matthias into Iudas's room their Meeting together on the Day of Pentâ—cost at which time they were all inspired by the Holy Ghost according to Christ's Promise visibly descending upon them their Determinations in the Council held at Ierusalem with their Letters which they sent to the Churches abroad and several other things in which the Apostles were jointly interested This Book contains also the History of the first Founding of the Christian Church of its happy Progress and Success especially among the Gentiles of the Opposition and Persecution it encountred with of the Undaunted Courage of the Apostles of the Course of their Ministry of their Disputations Conferences Apologies Prayers Sermons Worship Discipline Church-Government Miracles Here we are informed what were the Vsages of the first Apostolical Ages In a word here we may find the Primitive Church and Religion All which are plain Evidences of the singular Usefulness Worth and Excellency of this Book But it is chiefly confined to the Acts and Atchievements of those most Eminent Apostles St. Peter and St. Paul and especially and most largely here are related the Conversion Travels Preaching and Sufferings of the latter of these for St. â—uke being St. Paul's Companion all along and well acquainted with whatever he did and whatsoever happen'd to him gives us the fullest Narrative of this Apostle The whole Book is a History of about forty Years namely from Christ's Ascensionâ— to the second Year of St. Paul's Imprisonment at Rome The New Testament consists likewise of several Epistles of the Apostles which are Pious Discourses occasionally written more fully to explain and apply the Holy Doctrine which they had delivered to confute some growing Errors to compose Differences and Schisms to reform Abuses and Corruptions to stir up the Christians to Holiness and to incourage them against Persecutions For the Apostles having converted several Nations to the Faith when they could not visit them in Person wrote to them and so supplied their Presence by these Epistles To begin with St. Paul's Epistles they were written either to Whole Churches viz. of Believing Gentiles i. e. the greatest Part of them were such tho some of Iewish Race might be mix'd among them as the Epistles to the Romans Corinthians Galatians Ephesians Philippians Colossians Thessalonians or of Believing Iews wholly as the Epistle to the Hebrews Or they were written to Particular Persons as the Epistles to Timothy Titus Philemon The Epistle to the Romans is made up of several Profound Discourses on such Subjects as these the Prerogatives of the Iews their Rejection notwithstanding those Prerogatives the Wonderful Dispensation of God towards the Gentiles the Nature of the Law Justification by Faith alone Election and Free Grace the Conflict between the Flesh and Spirit Christian Liberty Scandal the Use of Indifferent Things c. But the chief thing which he designs in this Epistle is to shew that neither the Gentiles by the Law of Nature nor the Iews by that of Moses could attain to Righteousness and Justification and consequently Salvation but that these are to be obtained only by Faith in Christ Jesus for whose Merits alone we are accounted righteous in the Sight of God And then to shew that this Faith is not separated from Good Works he addeth Exhortations to the Practice of Holiness Obedience of Life and a Religious Conversation So that this Epistle is both Doctrinal and Practical it directs us in our Notions and in our Manners It decides some of the greatest Controversies and withal it informs us about the most indispensable Offices of Christianity The next Epistles are to the Church of Corinth the chief City of Peloponneâ—us which is now call'd the Morea And Cenchrea which you read of Rom. 16. 1. Acts 19. 18. was the Station of Ships for this maritime City but was a distinct Town from it To the Converted Inhabitants of this great Metropolis famed for its Wealth and therefore sirnamed the Rich as Thucydides saith â—ea to all the Saints in Achaia the Apostle here writes His first Epistle to them is against the Unsound Perswasions and Vicious Practices which he observ'd among them at that time His Design was to reform them as to their Schisms and Dissensions their Idolatrous Communion their Unseemly Habits their Confusions and Disorders in their Assemblies their Prophaning the Lord's Supper their Toleration of Incest and the like scandalous Behaviour Besides there are other considerable Matters which he treats of as Marriage Divorce Virginity eating of Meats sacrificed to Idols Christian Liberty going to Law before Heathens
constant Profession of it without wavering and to a Holy Life and Conversation sutable to so excellent â— Doctrine he with great Industry endeavours to convince them of the Danger of Apostacy he confirms them in the Christian Doctrine amidst all the Persecutions and Difficulties they labour'd under And lastly he is solicitous to prevent their revolting by setting before them the most Eminent Examples of Faith and Patience These are the Momentous Themes which are observable in this Epistle I know some have doubted whether this Incomparable Epistle be St. Paul's and others have absolutely denied that it is his yet still allowing that it was written by some Inspired Person and belongs to the Canon of Holy Scripture The Learned Grotius endeavours to prove that St. Luke wrote it But for my Part I have no Inclination to believe that any other Person than St. Paul penn'd this Epistle for this is most clear from that one Place 2 Pet. 3. 16. Even as our beloved Brother Paul also according to the Wisdom given unto him hath written unto you St. Peter here speaks to the Iews for to them this Epistle as well as the former was written as appears from the Title of it To the Strangers scatter'd throughout Pontus Galatia Cappadocia Asia and Bithynia i. e. the Iews dispersed up and down the World who by St. iames are call'd the twelve Tribes which are scatter'd abroad These tho they neither lived in Palestine nor used the Hebrew Tongue but lived among the Greeks and spoke that Language generally and used the Greek Bible viz. the Translation of the Septuagint in their Synagogues and were commonly known by the Name of Hellenists and consequently were not Hebrews or Iews in the strictest and properest Sense yet because they were of Iewish Parentage and professed or had once professed the Iewish Religion they were still call'd Iews or Hebrews and accordingly have that Denomination here So that St. Paul here and St. Peter and St. Iames write their Epistles to the same Persons that is to the Converted Iews that were dispersed abroad especially in Greece and which is the Argument I make use of at present St. Peter particularly takes notice of St. Paul's Writing to these Dispersed Jews But how doth it appear that he writ to them Thus all the Epistles of this Apostle which we have mentioned before excepting this which we are now speaking of were written either to the Churches of believing Gentiles or to some Particular Persons as hath been noted already whence it follows that seeing he wrote to the Iews or Hebrews as St. Peter testifies he was the Author of this remaining Epistle which is inscribed to them We are certain that St. Paul writ to the Iews because St. Peter tells us so that is he tellâ— us that St. Paul wrote to those to whom he wrote but St. Peter wrote to the Iews or Hebrews both his Epistles therefore St. Paul wrote to them likewise and this Epistle to the Hebrews which we now have must be that very Epistle because thâ—râ— is no other of his to them besides it Wherefore it is an undeniable Consequence that the Epistle to the Hebrews was writ by St. Paul and by none else which was the thing to be proved Again I might further add that what the Apostle Peter saith concerning St. Paul's Epistles or concerning the Matters contain'd in them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer rather to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that there are in them some things hard to be understood doth agree well to the Sublime Matter of the Epistle to the Hebrews wherein so many Prophecies Types Allegories and Mysteries are treated of and applied so that it may probably be inferr'd hence that this Epistle is referr'd to in particular and consequently that St. Paul was the Author of it To corrobate this we may subjoin the unanimous Testimony of the Greek Fathers who generally attribute this Epistle to St. Paul With whom agree the Schoolmen and all the Writers of the Church of Rome but Erasmus and Cajetan and Ludovicus Vives assert the same Most of the Lutherans are of this Opinion though herein they dissent from their Master Luther and the Reformed Churches as distinct from the Lutherans are of the same Perswasion though Calvin be of another Mind which shews that there are very Cogent Reasons for this Opinion otherwise these Parties would not dissent from their Masters It may be added that Our English Church in the Title calls it the Epistle of Paul the Apostle to the Hebrews As for the Reason of the Omission of his Name in the Beginning of this Epistle which is not to be observ'd in his Others perhaps it was as Clement of Alexandria Athanasius Chrysostom Theophilact conjecture because his Name was odious to most of the Iews he having been once a Iews but afterwards abandon'd that Religion wherefore he advisedly left out his Name that it might not prejudice what he writ and that the Epistle might not be thrown away for the Author's sake But whether this was the Reason why his Name is not inserted as in the rest of his Epistles I am not able to determine only I am sufficiently convinced from what St. Peter saith that this Epistle was writ by St. Paul that single Testimony is Proof enough Here I might take occasion having hitherto given you a brief Account of the Excellent Matter of this Apostle's Writings which are so great a Part of the New Testament to speak something concerning his Stile or rather to add to what I have already said of it in another Place under this Proposition There are no Solaecisms in the Holy Writings This I am the more willing to do because some have look'd upon this Apostle as a Man of no Eloquence yea scarcely of any Grammar and Consistency of Sense which Imputation would argue a great Defect and Imperfection in Scripture and therefore I am obliged to take notice of it It is true there are several things which render his Stile somewhat dark and perplexed in sundry Places He brings in Objections sometimes but doth not intimate that the Words are spoken in that way as in Rom. 3. 5 6 7. and other Places which makes the Sense difficult to those that do not carefully examine the Context In the 4th Chapter of that Epistle ver 1. a Negative is left out viz. the Answer to the preceding Question which should have been thus No he hath not found And in ver 8. the Note of Parenthesis is omitted as 't is in several other Places Further 't is observable that the Apostle hath sometimes references to Words and Things which he had mention'd before but which he seem'd to have quite laid aside in his Discourse Thus he turns back again in 2 Cor. 3. 17. and refers to what was said before in ver 6. for those Words in the latter Place The Lord is that Spirit refer to the former
one where he speaks of the Spirit i. e. the Gospel and Spiritual Dispensation in contradistinction to the Letter i. e. the Dispensation of the Law The Words then I interpret thus The Lord Christ is that Spirit he is the Blessed Author and Instituter of that Evangelical and Spiritual Oeconomy which we are now under and which brings true Liberty with it as he adds Many Expositors labour to tack this Text to the immediately foregoing one but to little purpose for they thereby make the Sense harsh and distorted there being nothing there to which this Passage refers But by reducing these Words to the 6th Verse as 't is not unusual with this Writer to allude to some certain Expression aâ— a considerable Distance the Sense of the Place becomes very easy and intelligible viz. that Christ Jesus our Blessed Lord is clearly exhibited in the Gospel and gives Life and Spirit with this Evangelical Administration Again it is true St. Paul's Stile is very full and running over sometimes his Pen is frequently in a Career and is not easily stopped All that he saith from the first Verse of the first Chapter of the Epistle to the Ephesians till you come to the fifteenth Verse is but one single Period And in some other Places he spins out his Subject into a Thread of almost the same Length From this Fulness of Matter it proceeds that he makes so many Excursions in his Writings which seem sometimes to Persons who take no notice of his sudden Transitions to be very Incoherent Thus when he was proving the Dignity of Christ's Priesthood he undertakes to shew that he was a Priest after the Order of Melchisedec of whom saith he we have many things to say Heb. 5. 11. but yet he saith nothing of him till the seventh Chapter the Remainder of the fifth Chapter and the whole sixth being spent in a long Digression But you may observe a far longer in his Epistle to the Romans chap. 3. v. 1 2. What Advantage hath the Iew oâ— what Profit is there in Circumcision Much every way chiefly because that unto them were committed the Oracles of God Where you see he begins to reckon up the Advantages and Privileges of the Iews and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I conceive should not be translated chiefly but first and yet here he names but One of them for an Objection which he undertakes to answer and enlarge upon takes him off for many Chapters together and he returns not again till ch 9. v. 4. where he enumerates the rest of the Privileges And several other Instances might be assigned of his launching out into Discourses which seem to be foreign to his purpose which render his Stile somewhat abrupt and his Sense intricate He had begun a Comparison Rom. 5. 12. As by one Man Sin entred c. but then he strikes in with a Parenthesis in the next Verse which hinders him from finishing what he began till the 18th Verse Even so by the Righteousness of one c. Nay rather he forsakes the Comparison and riseth above it finding the Grace in Christ Iesus rise higher than the Condemnation that came by Adam Whereas he began with an as and should have followed it with a so he turns this into a much more v. 15 17. and then at last comes about to compleat the Comparison as he had first begun it v. 18. There is a plain Parenthesis from the 1st Verse to the 7th in the first Chapter to the Romans There is another somewhat longer in 1 Cor. 11. which begins at v. 23. and lasts to the 33d So in the Epistle to the Ephesians ch 3. when he had said For this Cause I Paul the Prisoner of Iesus Christ for you Gentiles V. 1. he presently runs into a Parenthesis which continues till the 14th Verse where he leaves off his Digression and proceeds For this Cause c. Thus the Redundancy of his Matter and Sense makes him interrupt himself and lard his Discourse with frequent Digressions and divert his Reader oftentimes from the present Subject he is upon But notwithstanding this no Man that is Master of any Eloquence himself or understands the Laws of it in others can â—asten any such thing as Illiterate Blunt Vnfashion'd Language upon the Apostle It is true he terms himself rude in Speech 2 Cor. 11. 6. whence One gathers that he was but a Bad Speaker for we cannot think saith he that he told a Lie out of Humility But I reply we cannot only think but we must know that the Apostle debaseth himself here out of Christian Modesty as when he stiles himself the least of the Apostles 1 Cor. 15. 9. yea less thâ—n the least of all Saints Eph. 3. 8. Will any one say that he tells a Lie here though he was the Greatest Apostle and one of the Greatest of Saints Besides he might not unjustly stile himself rude in Speech in this respect that he so frequently treats of Difficult and Abstruse Points which are not easily express'd but are and must be clothed in such Language as is harsh uncouth and unusual When he discourses of Predestination of Faith of Iustification of the Last Times of the Son of Perdition of the Day of Vengeance on the Enemies of Christianity of the Time of the Coming of our Lord yea St. Peter tells us in that in all his Epistles there are some things hard to be understood it is no wonder that his Speech is obscure and that he seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mysterious and Profound Subjects which he insists upon and which cannot be spoken out plainly cause him to be thought such His Rudeness of Speech may be understood as the Foolishness of Preaching i. e. that it seemed such to some Persons though it was not reallyâ— so in it self But though the Great Apostle was pleas'd to diminish himself and to speak meanly of his way of Writing and Discourse and tho his Adversaries or Pretended Friends were wont to viliâ—y his manner of Speaking yet let not us conceal or disguise his Excellent Gift of expressing himself in his Writings He was certainly a Great Master of Language and Discourse and indeed we could reasonably expect no other from his Education which furnish'd him with all sorts of Learning for as he was born at Tarsus so it is likely he was brought up in the same Place which was then an Academy and thence sent to Ierusalem where he sat at the Feet of Gamaliel so that he was Master both of Heathen and Iewish Learning It is a Mistake of some Learned Writers of very great Note that St. Paul's Writings are full of Solaecisms he being an Hebrew and understanding little Greek This I say is a Mistake for he was a Grâ—cian by Birth for Cilicia was in Greece and we read that the Inhabitants of Tarsus his Birth-place did strive to equal the Athenians in the Study of Good Letters and Humane Learning We may then
Acts 20. 35. It 〈◊〉 more blessed to give than to receive is recited as the Words of the Lord Iesus yet we find them not recorded in the Gospel But our Blessed Master freqâ—ently utter'd Words that were of the like Import as is easy to prove or rather I conceive we may truly say that he spoke this very Sentence for it may be observ'd that what is here quoted is not only call'd the Words of the Lord Iesus but this is added how he said to let us know that he said these very Words when he was upon Earth And many the like Excellent Sayings and Aphorisms he prenounced which as well as innumerable Actions that he did were kept in remembrance by the Apostles but were not written down of which St. Iohn speaks ch 20. v. 30. 21. 25. So that it is impossible to prove hence that any Book belonging to the Sacred Canon is lost As for the Objection grounded on St. Iude v. 14. viz. that Eâ—och's Book which is quoted by this Apostle and if it had not been Canonical it would not have been quoted by him is lost some as Origen Ierom Augustine grant it to be so but deny it to be Canonical it being their Judgment that St. Iude might if he thought â—it alledg an Apocryphal Writer But according to my Apprehension the brief and satisfactory Answer is that there is no mention there of any Book or Writing of â—â—och and therefore none can infer thence that â—ny Book or Writing of his is lost It is only said He prophesied saying c. which he might do and questionless did without penning down any of hiâ— Prophetical Sayings but they were transmitted from Generation to Generation and thence it was 〈◊〉 the Apostle Iude inserted this into his Epistle Nor are we to be concern'd that a Book of Enooh is mention'd by some of the Antient Writers of the Church for 't is well known that they had several Spâ—rious Authors among them and as a Learned Doctor of the sorbon observes all the Fathers exâ—â—pt Terâ—ullian reckon this that went under the Name of Enoch as such But are not some of the Writings of the New Teâ—â—ament wanting seeing there was a Third Epistle of St. Paul to the Corinthians in order the first I â—rote unto you in an Epistle not to keep Company with â—ornicators 1 Cor. 5. 9. Therefore it appears hence that there was another before this which passes commonly for the first But this is not extant for we have now but two that bear the Name of that â—lessed Apostle Answ. Nor were there ever any more for when he saith he wrote to them in an Epistle he means this very First Epistle he was now writing He refers to what he had said bâ—fore in the former Part of that Chapter and the meaning is When I even now wrote unto you in this Epistle ver 2. not to keep Company with Fornicators I do not mean the Fornicators of this World Thus St. Chrysostom and Theophylact interpret the Place But if I may be permitted to vary from those Excellent Fathers I would propound one of these two ways of understanding the Apostle's Words First it may be he hath reference here to what he saith afterwards in this Epistle ch 6 v. 13. and again v. 18. ch 7. v. 2. where he writes to them to avoid Fornication Wherefore upon reading over this Epistle after he had finish'd it he thought good to insert this and to take notice here of what he saith afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have saith he written to yâ—â— in this Epistle viz. in some of the following Chapters against Fornication and joining your selves to Persons that are noted for that Vice Or else I conceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preterit for the present Tense of which there are very near an hundred Instances in the New Testament and all Men vers'd in Criticism know that there is nothing more common Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this very Epistle ch 9. v. 15. Neither have I written these things i. e. at this time in this Epistle that I am now writing This any Man that consults the Context will be forc'd to acknowledg to be the true Sense of the Place whence it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So you will find the Word must be taken in the 1st Epistle of St. Iohn 2d Chapter you will see and be throughly convinced that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 21. And thus in the Text that is before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I write unto you in this Epistle not to c. Which that it ought to be rendred so is evident from ver 11. which is but a Repetition or Reassumption of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now I write unto you the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that it is spoken of the Present Instant Time though the Greek Verb be in the Praeterit This then I offer as the plain Sense of the Text and Context I write unto you O Corinthians in this my Letter not to be mingled so the Word properly denotes with Fornicators or with the Covetous or Extortioners or Idolaters for then you must needs go out of the World there being so great a Multitude of them but this is that which I mean that you should avoid the Company of a Brother i. e. a Professed Christian if he be given to Fornication Covetousness Extortion or Idolatry This is the Thing which I at this time write and signify to you So that you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the simple and plain Tenour of the Words may convince any Man of it And therefore the true and genuine Translation both of the former and latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I write which makes the Apostle's Sense clear and perspicuous I appeal to any Man of Judgment and Sagacity whether this Account of the Words be not exactly adjusted to Grammar and Criticism to the Scope of the Apostle and the Design of the Context besides that it is serviceable to the Business in hand viz. utterly to overthrow the Surmise of an Epistle written to the Corinthians before this which the Apostle is here writing If the Learned Drusius or the Excellent Grotius had weighed these things which I have suggested I doubt not but they would have chang'd their Minds they would not have cried out that this Epistle here spoken of is lost But it is further said that the Apostle writ 〈◊〉 Epiâ—â—le to the Lâ—odiceaâ—s as may be collected from Câ—l 4. 16. which is wanting at this Day that is although iâ— be extant and allowed of by somâ— Authors yet it is not put into the Canon of the New Testament wherefore the Canon is
Guidance of the Holy Spirit and not of my own Head Thus what I advise and direct you to is from the Lord i. e. from the Holy Ghost though not from the Lord in that other Sense as if he had given any particular and express Command concerning it So the Force of the Objection is quite taken of And at the same time also the Distinction of Evangelical Counsels and Precepts which is so much talk'd of and madâ— use of by the Romanists appears to be frivolus anâ— impertinent The third Quotation is to be interpreted in thâ— same Manner He here speaks concerning Singlâ— Persons such as were never married and he acquaints them as before what Authority his Doctrine concerning these hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not a Commandment of the Lord i. e. I have no express Word of our Saviour concerning Virgins as there was concerning the Divorce of Married Persons of whom I spake v. 10. for our Lord had positively determin'd what was to be done in that Case Mat. 5. 32. 19. 9. Luk. 16 18. Therefore there not I but the Lord himself was properly said to command But here no Absolutâ— Precept of our Lord can be alledg'd he hath no where peremptorily commanded to marry or not to marry And the more particular things relating to a Single Life spoken of here by the Apostle are not so much as mention'd by him Yet saith he I give my Iudgment as one that hath obtained Mercy of the Lord to be faithful i. e. in an immediate and extraordinary Manner I have obtained this Favour to deliver faithfully what is dictated to me in this Affair though there be no express Word of our Lord about it I am Divinely taught what to say the Holy Spirit suggests to me what Counsel to give And therefore with respect to this and whatever he said before he concludes in the last Verse of this Chapter that he hath the Spirit of God And when he saith he thinks so it doth not denote in the least the Uncertainty of the thing but the Humility of the Apostle We are not then to imagine as several Commentators and of good Note too do that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Iudgment is meant the Apostle's â—â—â—vate Opinion and Sentiment in contradistinction to 〈◊〉 Dictateâ— of the Holy Ghost but according to 〈◊〉 plain Interpretation which I have given we â—ave reason to believe that both in this and his other Epistles he writes all by Divine Inspiration Then as to the next Place where the Apostle â—â—ith he speaks not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by command this way of Expression is somewhat of the same Nature with the first which is evident from the Subjectâ—matter he treats of and the particular Application of this Expression For in this Chapter his Business is to excite the Corinthians effectually to a Charitable Contribution for the distressed Christiâ—â—s at Ierusalem and he requests that they would be very Liberal and abound in this Excellent and Noble Work which yet he saith he doth not speak to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a commanding Way but â—e leaves them to their Liberty He would have their Charity to be free and therefore doth not command them It is of the same Strain with Philem. 8 9. Though I might be much bold in Christ to enjoin that which is convenient yet for Love's Sake I â—â—â—ber beseech But this beseeching them and this professing that he leaves them to their Freedom is from the Lord and from Divine Inspiration Which ought necessarily to be added to clear this and the other Texts for I do not find that Commentators have fully interpreted and explain'd these Places Only they tell us that the Apostle doth not command the things to be done but leaves them at Liberty whereby they intimate that what he saith is from himself it is his Private Opinion But we must not harbour any such Thoughts because if all Scripture be endited by the Holy Ghost as certainly it is then we san't admit of any such thing here as meer Private Opinion The last Place alledged is I speak not after the Lord. Which some would interpret according to the foregoing Sâ—nse of the Apostle in those Places I have spoken of but they hugely mistake the Text and miserably distort the Apostle's Meaning Therefore my Apprehension of the Words is this that as in several other Places so here he speakâ— Ironically The false Apostles the deceitful Workers saith he whom some of you have such a Kindness for exceedingly boast of their great Performances among you I think I had best to do so too for that it is the way to gain your good Opinion of me I can brag and glory of my Atchievements as much as any of them yea much more Therefore as a Fool receive me that I may boast my self a little Seeing that many glory after the Flesh I will glory also For ye suffer Fools gladly seeing ye your selves are Wise. You and your new Teachers are Masters of great Wisdom without doubt and it cannot but be a very laudable Thing to imitate you especially in your Boasting and Vaunting And yet when I am forced to commend my self and vindicate my Actions that which I speak thus I speak it not after the Lord no by no means I can neither say nor do any thing that is wise or good I am in the Esteem of some of you a Fool and a confident Talker as he immediately adds This seems to be the clear Import of the Words and it is not the only time that St. Paul hath addressed himself to the Corinthians in an Ironick Stile as I have shew'd in another Place Thus I hope it is manifest that the Objectors have no Advantage from this Place of Scripture And from all that hath been said it is clear that the Sacred Writings are of Divine Inspiration and therein excel all other Writings whatsoever CHAP. XII A short View of the Eastern Translations of the Old Testament especially of the Targums The several Greek Translations more especially that of the LXX Jewish Elders The impartial History of them and their Version Some â—mmoderately extol it others as excessively inveigh against it The true Grounds of the Difference between the Hebrew Text and the Greek Translation of the Septuagint assigned viz. One Hebrew Vowel is put for another One Consonant for another sometimes both Vowels and Consonants are mistaken The Difference of the Signification of some Hebrew Words is another Cause Sometimes the Sense rather than the Word it self is attended to Some Faults are to be attributed to the Transcribers Some because the LXX are Paraphrasts rather than Translators they take the Liberty to insert Words and Passages of their own The Greek Version hath been designedly corrupted in several Places Why the Apostles in their Sermons and Writings made use of this Version though it was faulty Sometimes the Sacred Writers keep close to the Hebrew Text and take no
Ionathan the Rabbi before mention'd on the Pentateuch and the Targum of Ioseph the Blind on the Psalms Iob Proverbs Esther Canticles And there were other Versions of some other Books of the Bible which were made for the sake of the dispersed Jews in Chaldea and were likewise call'd Targumim all which are unanimously acknowledg'd by the Learnedest of the Antients and Moderns to be faithful Translations of the Original and none but prepossessed Minds can find any disagreement between them as to the Main It is true these are Paraphrasts rather than Translators and therefore it can't be expected that these Targumists should render the Hebrew Word for Word It cannot rationally be thought that in this free way of giving the Sense of the Original they should be exact They intended a Comment only in some places and not an exact Version To pass then from the Translations which have been made in the Oriental Tongues to some Others I will in the next Place speak of the Greek Versions of the Bible and more especially of that of the Septuagint The Greek Translations of the Old Testament are either those that were made since our Saviour's Time or that Celebrated One made before it As for those that were made since Christ's Time the Author of the first of them was Aquila who lived under the Emperor Adrian and was converted from Gentilism to Christianity and then forsook Christianity and turned Jew and translated the Old Testament out of Hebrew into Greek He was a very Morose Interpreter even to Superstition adhering to the Hebrew Letter and altogether averse from the Seventy's Translation The next Greek Version was that of Theodotion in the Emperor Commodus's Time who was an Ebionite or Judaizing Christian. A third was put out in the Emperor Severus's Reign by Symmachus who was first a Jew of the Samaritan Sect and afterwards a Christian but an Eâ—ionite or Judaizing Heretick wherefore he is call'd Semi-christianus by St. Ierom. These were the Authors of the three first Interpretations of the Old Testament that were composed after our Saviour's Days and you hear what kind of Persons they were One of these Translations was wholly Literal the other took a Liberty and followed the Sense and the third was of a middle Nature But none of them were ever publickly received and read by the Church Wherefore there is no reason to quarrel with the Hebrew Text and to accuse it of Corruption if we find that these vary from it Though to speak impartially the Translations of these foresaid Men notwithstanding that they bear the Chracter of Apostates and Hereticks dissent not from the Hebrew in any thing of considerable Moment There are two other Translations mentioned but we know not the Authors of them These five with the LXX's Version made up Origen's Hexapla As for the other Greek Interpretations of the Old Testament which were publish'd afterwards viz. that of Lucian the Martyr and the other of Hesychius they were not properly speaking New Versions but only New and Correct Editions of the Septuagint Translation which was purged from its Errors and Faults by these Worthy Undertakers So much concerning the Greek Translations since Christ. Our main Business is with that which was before our Saviour's Days that First Translation which was made of the Bible by the Jews that most Famous Work of the Seventy Elders about 250 others say about 260 Years before Christ's Birth It is true before the LXX set about the Version of the whole Bible some part of it was translated into Greek viz. Moses's Writings in the time of the Persian Monarchy if we may believe Megasthenes who is quoted by Eusebius And Clement of Alexandria attests that some part of the Old Testament was turn'd into Greek a little before Alexander the Great 's Time Which is not improbable if we consider that from about the time that Alexander the Great transferr'd the Persian Monarchy to the Greeks the Greek Tongue spread it self and became the Universal Language insomuch that the Iews in Asia Egypt and Greece forgot their Hebrew and understood the Greek only But this is not the Version which I am now to speak of which is the Celebrated Translation of the Seventy Iews who rendred the whole Book of the Old Testament into Greek And it seems according to what hath been said there was a kind of Necessity for it because in the East the Hebrew was grown to be an unknown Tongue and the very Iews generally understood nothing but Greek Some have observ'd a considerable Disagreement between the Hebrew Text and this Greek Version and hereupon they undertake to form an Argument against the Perfection of the Holy Scriptures for they argue thus There is great reason to assert the Authority of this Translation and to believe it is True and Genuine Which if it be granted makes the Hebrew Text to be suspected nay it will follow thence that it is faulty and defective because there is so vast a Difference between the one and the other If this of the Seventy be a True Version then the Hebrew of the Bible which we have is not the True Original but is corrupted and depraved and consequently there is a sufficient Prooof of the Scripture's Imperfection Now because this may seem to have something of Reason in it and because the greatest Controversy is about This Translation I will insist much larger on this than on any of the others and endeavour from the whole to evince the Truth of this Proposition that the Hebrew Text is not at all faulty but that it remains still in its Original Purity and Perfection Here first it will be necessary to enquire into the Occasion and into the Authors of this famous Greek Version and also into the Manner of their performing it and from these to gather of what Authority it is Ptolomee surnamed Philadelphus King of Egypt about the Year of the World 3730. erected a vast Library at Alexandria and furnish'd it with all the choicest Books he could procure But notwithstanding this he thought it imperfect till the Hebrew Bible was added to it Accordingly by the Direction of Demetrius Phalereus who was the Library-keeper he caused this Excellent Monument of Learning to be deposited in it But because he was ignorant of the Language in which it was written he by Letters importuned the High Priest and the Rulers at Ierusalem to send him some Persons to translate it out of the Hebrew into the Greek Whereupon they sent him Seventy or Seventy two Interpreters in imitation perhaps of that Number of Elders which Moses was commanded to take with him when he went up to the Mount to receive the Law And these Select Persons betook themselves to the Employment which the King set them about and first translated the Pentateuch and a while after the rest of the Old Testament into Greek This is generally allowed by the most Exact Searchers into History to be real Matter of Fact as being
renders 〈◊〉 propter legem tuam and thence we may see how the Mistake arose viz. from their reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or they derived the Word from Iarah which in Hiphâ—l signifies to teach whence Torah wherâ—â— the rigth Root or Theme is jara timuit The Sventy render Ier. 16. 7. thus they shall not break Bread for them but according to the Hebrew 't is they shall not tear themselves for them whence it may be gather'd that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Ezek. 34. 16. a Letter as well as a Voâ—el is mistaken viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vau for Iod instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will keep The Hebrew in Hos. 14. â— is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calves but the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is evident that the Seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructus for pâ—rim vituli This certainly is a plainer and fairer Account of this Difference between the Hebreâ— and the LXX in this Place than what Dr. Pocock fancifully suggests who tells us that the Seventy's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word they use for an Holocaust which being of young Bullocks but we know that sort of Sacrifices was of other Animals as well as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of for â—alves for these Sacrifices were like Fruit or Banquet after a Meal But a Man would rather think they were the Meal it self for these whole Burnt-Offerings were the substantial Service of the Jews even when there were no other Sacrifices besides at the same time But we must give these Arabian Criicks leave to propound their Conjectures as well as other Men. In Hab. 1. 5. they erroneously read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. It happens that the Translation of the Sevenâ—y differs from the Hebrew Original because the same Words in Hebrew signify different things and consequently the Rendring of them may be vaâ—ious and sometimes seem to disagree with the Original Text. As in Isa. 58. 9. because the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Pot and a Thorn the Seventy render the Plural Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorns before the Thorns feel the Briars i. e. are entangled in one another which is presently done This seems to be the Sense they intended What we according to the Hebrew render the Vally of Baca or in the Margent Mulberry-trees Psal. 8â— 6. is translated by the Septuagint the Valley of the Mourner or Weeper because the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morus or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flere plorarc is equivocal and so may be differently rendred And in the same Verse from the Ambiguity of the Word Moreh which is Doctor Legislator as well as Pluvia the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 28. 16. is truly translated by us He that believeth shall not make haste but according to the Seventy Seniours it is thus He shall not be ashamed which is a true Translation also for the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both as is evident in the Writings of the Hebrews The like is observable in Ier. 31. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate I was a Husband but the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by the way we may take notice is a Fault of the Transcribers for it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we learn from Heb. 8. 9. where this Place is alledged I regarded not The Ground of the different Version is this the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both these Significations viz. to be a Husband and to despise or not have regard to I have already on another Occasion set down the Different Significations of Hebrew Verbs which the Reader may consult and thence enlarge upon this Head Indeed the Places are almost innumerable wherein you may see this Particular exemplified This therefore will in a great Measure solve the Difference between the Hebrew and the LXX's Version viz. that one Word signifies two or more things and thence may be differently rendred Where there is a Variety of Significations in the Words there may well be expected some Diversity in the translating of them 5. It is no wonder that the Translation of the 70 varies in many Places from the Hebrew because these Interpreters do sometimes rather express the Sense of the Hebrew Words than exactly render them Thus in Gen. 23. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of the People By the Life of Pharaoh Gen. 42. 15 16. is in the LXX's Version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by the Health of Pharaoh because this bears the same Sense with the other So Shebet a Scepter Gen. 49. 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Ruler according to the Greek Translation To be deliver'd from the Sword of Pharaoh according to the Hebrew or from the Hand of Pharaoh Exod. 18. 4. according to the Seventy is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of a Bull or Cow Lev. 1. 5. is rightly according to the Sense rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Calf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 25. 2. a Son of Stripes is according to the true meaning translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of Stripes Chereb the Sword is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War Lev. 26. 6 36 37. Iob 5. 15. and to fall by War Numb 14. 3. as the Greek Interpreters render it is the same as to fall by the Sword as the Hebrew hath it Bene Elohim Deut. 32. 8. Iob 1. 6. 38. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the LXX for by the Sons of God are meant Angels Iad is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosh. 4. 24. because the Hand of the Lord and the Power of the Lord are equivalent The Seventy make bold to turn Majim Water into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine 1 Sam. 25. 11. for as by Bread in this Place is meant all Manner of Food so by Water we are to understand all Sorts of Drink and consequently Wine it self for the Text speaks of a Feast yea such a one as was like the Feast of a King v. 36. They do not fully render 1 King 22. 5. 2 Chron. 18. 4. when they translate it enquire of the Lord to Day for according to the Hebrew it should be enquire at the Word of the Lord to Day but the meaning is the same In Neâ— 4. 2. you read according to the Hebrew of reviving the Stones for the Root is Chajah but these Interpreters
express it by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanare because reviving or healing the Stones in this Place are synonymous In 2 King 20. 7. Hos. 6. 2. the same Hebrew Verb is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Gen. 47. 25. Prov. 15. 27. Ezek. 33. 12. and other Places by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being Words of the like import with Chajah Dibre hajamim Esth. 2. 23. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not amiss but the Sense not the Words is attended to In Prov. 11. 8. Mitsadah angustia is according to the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venatio Persecutio which is a Word of the like tho not the very same Import In the Close of Esth. 10. 3. the Hebrew Noun is Zarang semen but the Greek Word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is of the same Signification in this Place for to speak Peace to all his Seed or to all his Nation which were of the same Seed and Race are the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word that the Seventy make use of in Iob 6. 4. but Ruach is the Original yet any observing Man cannot but discern the Congruity of the Greek Word for the Blood is the Vehicle of the Spirits and besides to drink up the Blood is an Elegant way of Expression The Hebrew Word Keren a Horn Job 16. 15. is not unâ—itly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strength the Sense being minded and not the Word The Drops of Water Job 36. 27. are explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drops of Rain Keren happuk Job 42. 14. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the Greek Fable of Amalthea's Horn which signifies all manner of Good things and so comprehends in it the meaning of that Name given to one of Iob's Daughters And in several other Places in this Book the Hebrew Terms are explain'd rather than translated Bagnal Canaph Prov. 1. 7. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bagnal Aph ch 22. v. 24. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bagnal Nephesh ch 23. v. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which Versions are Exegetical So is that in Eccl. 10. 20. Bagnal Hakephanim Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iathad a Nail Isa. 22. 23. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler but the Sense is preserved for that Promise that Eliakim should be a Nail fastned in a sure Place imports his being advanced to Shebna's Office or Place of Rule as the foregoing Verses as well as those that follow plainly shew The Daughter of Tarshish Isa. 23. 10. is Carthage according to the Seventy because they thought this Place was meant by those Words They render Dibre Haberith Jer. 34. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it should be the Words of the Coveâ—ant according to the Original but who sees not that it amounts to the same What according to the Hebrew is the Mountain of the Lord Mic. 4. 2. is the House of the Lord according to the Septuagint but these two differ not in the Sense because the Temple the House of God was built on Mount Sion The Word Derek a Way Jer. 23. 22. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Kings 22. 52. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ezek. 20. 30. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Chron. 13. 22. 27. 7. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Iob 34. 21. 36. 23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prov. 31. 3. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in all these Places the true meaning of the Hebrew Word is maintain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Chron. 2. 20. Ieâ— 16. 14. Ezek. 2. 3. 35. 5. 37. 21. 43. 7. is rendred by the Greek Translators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in all these Texts you 'l find the Sense of the Hebrew Word kept up So Iehovah Tsebaoth is rendred in above fifty Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but instead of it we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 3. 16. So Lashon which exactly speaking is the Tongue is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 15. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 54. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esth. 8. 9. In accuracy and propriety of Translation Shaphah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the general Signification of the Word is preserv'd when the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 24. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 36. 3. are used I could add several hundreds more of the like Nature but I will at present mention only a few Instances out of the Book of Psalms That is a very remarkable one Psal. 2. 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehendite disciplinam is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osculamini filium the LXX not intending here barely to Translate but taking the Liberty to render the Sense not the Exact Words of the Original When Heathen Kings and Governours are admonished to kiss the Son i. e. to submit to the Government of Christ the Meaning is that they should accept of his Doctrine and Discipline and live and act according to these But others solve this Translation by telling us that the word Bar had heretofore different Significations and denoted both a Son and Discipline If this could be made good it belongs to the Fourth Particular where we spoke of the Diversity of Significations which some Hebrew Words have Again in Psal. 18. 2. 31. 3. they intended not an exact Version but rather chose to give the Sense of the word Selang a Rock when they express'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter In Psal. 19. 4. their Line Cavvam is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sound or Voice because it amounts to the same Sense and Intention of the Psalmist unless you will say they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it is to be reduced to one of the former Particulars The word Machol Dancing is not improperly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 30. 11. because it is of the very same Import In Psal. 40. 6. the Sense of the Seventy is the same with that of the Hebrew Text although the Translation be not Word for Word Mine Ears hast thou â—pened saith the Hebrew a Body hast thou prepared me say the LXX Here is one meaning though the Words differ Christ is here introduced speaking of his Incarnation when God the Father gave him a Body and prepared and fitted it for the Cross where it was to be nailed as the Ear of that Servant who loved his Master and would not depart from his Family was fastned for a time to the Door-post Exod. 21. 6. Deut. 15.
17. on which Ground of Similitude the opening or boaring of the Ear is changed into preparing or framing a Body â—itting it for that Work and Service to which it was designed The Sense then which is the main thing is the same viz. that Christ had a Body given him that he assumed our Humane Nature that thereby he might be Obedient and perform the Part of a Servant Nay the Words themselves are not much different for the Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well apparare or comparare as fodere perforare and therefore is well rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover the Ear which is the Organ of Obedience and Compliance is Synechdochically put for the Body nay perhaps the Hebrew Word Ozen signifies a Body as well as an Ear for 't is well known how different Senses one Word hath among the Hebrews I could observe to you that it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint Iob 33. 16. as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prov. 26. 17. which may convince us of the Ambiguity of the Word Besides we know the Latitude of the word Heezin which signifies both to hear and to obey It might be added that as the Opening or Boaring the Ear signifies Voluntary Subjection or Obedience and speaks a Willing Servant though not this only or altogether as I have shew'd elsewhere so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise denotes a Slave or Servile Person Rev. 18. 13. Thus opening and preparing the Ear and the Body agree and the Sense of both put together is this Thou hast made me Obedient Thus the Hebrew and Greek do friendly accord so that we need not say with Mr. Isaac Vossius that the Jews have corrupted this Place to evade the Prophecy So in Psal. 105. 28. the Sense was attended to not the Express Words for whereas in the Hebrew it is they rebelled not against his Word the Word not is left out in the Septuagint they following as they thought the Meaning of the Place for they supposed it had Respect to Pharaoh and the Egyptians who when these Plagues here spoken of were upon them rebelled against God's Word The Negative Particle lo may here be taken Interrogatively as in other Places Isa. 9. 3. Hos. 4. 14. and then the Words run thus Did they not rebel against his Word which is as much as to say they did therefore the LXX translated it Affirmatively they rebelled which is the same with our Old English Version which we use in our Service they were not obedient But if we take â—â— here as a downright Negative then the Place refers not to the Egyptians but to Moses and Aaron these rebelled not against his Word Not of these but of the others the Septuagint it is likely understood the Text and accordingly rendred it And in many other Places the Translation is not Literal but follows the Sense Which is observ'd by the Judicious Dr. Pearson in his Paraenetick Preface before the Cambridg Edition of the LXX's Bible where St. Ierom's Exceptions against this Greek Version are answer'd and made void by shewing in several Instances that though we find not the same Words there that are in the Hebrew yet we find the like Meaning That is sufficient because that was the thing the Seventy intended for their Business was not to tie up themselves closely to the very Words and Phrases of the Hebrew Which gives us some Account of the Difference between the Greek of the Old Testament and the Original 6. This sometimes proceeds from the Errors committed by the Transcribers of the Greek Copies Their Carelessness in writing them over hath been partly the Cause of the Variation of the Readings in the Hebrew and the 70 Interpreters as in Prov. 8. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus creavit me is by the Fault of the Amanuenses put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here admit of a good Interpretation for we may understand it of the Eternal Generation of Christ. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exactly answerable to the Original and is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word used by Aquila in his Version of this Place Wherefore we may justly impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Negligence or Ignorance of the Scribes as St. Augustine doth And Ierom complains of this sort of Men that they sometimes wrote not what they found but what they understood And without doubt upon a diligent Search we might â—ind that the LXX's Copy is faulty in other Places by reason of the Scribes through whose Hands and those not a few it passed 7. The 70 Interpreters are wont to add many things by way of Paraphrase and on that Account must needs seem to disagree with the Hebrew Thus to explain Gen. 9. 20. ish haadamah they inâ—ort the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man i. e. a Husbandman of the Earth Morigim is the Word for threshing Instruments 2 Sam. 24. 22. Isa. 41. 15. the Nature of which is express'd to us by the Words which the LXX use here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the manner of Threshing in those Days was with Cart-Wheels In Ier. 32. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to explain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Signification of Moloch is a King In Ezek. 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prefix'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquaint us that Rhos was another Name of Scythia whence the Russians But this short way of Commenting or Paraphrasing on the Hebrew is so usual and frequent with them and so plain and obvious to be taken notice of that I need not Particularize 8. They sometimes insert Words without any Ground or Occasion Words which ought not to be inserted Thus though the Hebrew Text saith Gen. 8. 7. Noah ' s Raven went forth going out and returning yet the LXX say it returned not Here is a flat Contradiction though perhaps we may reconcile the Hebrew and Greek by saying Noaâ—'s Raven did return unto the Ark but not into it but was fed by him out of the Window Or it is likely say some he hovered about the Ark bringing his Prey Carcases floating on the Water and devouring them on the top of the Ark. But this is mere Conjecture So the Seventy Interpreters put in Cainan as Arphaxad's Son Gen. 10. 24. but the Hebrew omitteth him and puts Salah in his stead unless you will say with Bochart that this and the former Interpolation were the Fault of the Transcribers of the Seventy's Copies of which before But further the LXX usually add entire Sentences of their own when there is no need of a Paraphrase or Comment as in the 14th Psalm
was not the Design of the Evangelists to quote the very Words but they thought fit to use a Latitude and to express the Text of the Old Testament not in exact Terms but as to the Meaning and Import of it So in the quoting that Text Mic. 5. 2. Thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler in Israel the Evangelist doth it not verbatim but sets it down thus Mat. 2. 6. Thon Bethlehem in the Land of Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my People Israel Here are six or seven Words that are not in the Hebrew neither are they in the Seventy's Version Yea there is a Negative put in the Place of an Aâ—â—irmative for whereas the Prophet saith though thou be little the Evangelist saith thou art not little or not least which shews that he minds the Sense and Scope of the Place not the very Words for though Bethlehem was little consider'd in it self as being a small Town yet it was not little on another Account mention'd by the Prophet viz. it s having the Honour of being the Birth-place of our Lord. Or if this inserting of a Negative may be solved another way as some have thought and as I have shew'd in another Place yet still it is evident that the Evangelist doth not recite the very Words of Micah but changeth Ephratah for the Land of Judah and thousands for Princes and iâ— other Words and Particles varies both from the LXX and the Original And in many other Texts I might shew you that the Writers of the New Testament do not tie themselves up to the very Words of the Old Testament but choose rather to paraphrase or give the Meaning in other Expressions Thus we see the Translation of the LXX though it be often yet is not always followed in the New Testament Likewise although the Apostles in these Writings were immediately directed by the Holy Ghost yet they confined not themselves to the express Words of the Spirit in the Original Hebrew and we see that though not â—lways yet often they followed the Septuagint because it was generally received and they thought it not fit to vary from the Translation which was used in the Church and we see likewise that when they vary from this Translation it is no certain Argument that they did not allow and approve of it for they intended not an Exact Translation themselves but a Paraphrase and a rendring the Sense rather than the Words The Result then of all is this that we ought to have that Respect and Esteem for the LXX's Version which it deserveth to which purpose the Judicious Examiner of it before mention'd is to be consulted who shews how necessary it is for all Divines to be acquainted with it we ought not to extol it as some extravagantly have done above the Hebrew nor to depress and vilify it as others have done as if it were of no Worth or Authority We ought thus to behave our selves we must not wholly reject it because most of its Faults and Mistakes proceed from the mere mistaking of Vowâ—ls or Consonants from the Ambiguity of Words from the Liberty which they take of Paraphrasing and from the Neglect of Transcribers But on the other hand we ought not wholly to embrace this Translation because it hath fallen into ill Hands and hath met with some designing Men it is probable who have endeavour'd to deprave and corrupt it yea and have actually done it in some Places We are concerned therefore to read it with Candour and Caution with the former yea the Oldest Greek Translation of the Bible that is because it hath been used by the Sacred Penmen of the New Testameâ—t because it may be made use of by us for the better understanding and clearing the Sense of the Hebrew and to other very good Purposes and because the disagreement between it and the Hebrew may as to the Main admit of a Reconciliation as I have partly shew'd and you may further see in the Learned Critical Historian With the latter also i. e. with Caution we must consult this Version because we know it hath justly merited the Censure of the Learned not only of St. Ierom the best Hebrician of all the Fathers but of a great Number of other Observing and Inquisitive Writers who find that this Translation doth frequently and sometimes very grosly dissent from the Hebrew and for that Cause reprehend it with great Seriousness For this they all agree upon that where the Greek Version of the 70 is not conformable to the Hebrew either in Words or Sense as in diverse Places it is not it is perverted and corrupted and where it is so we must impeach This and not the Hebrew of Error and Imperfection That Assertion of the Younger Vossius viz. that the 70 Interpreters had the Authentick Copy of the Hebrew Bible and translated exactly by that but that the Hebrew Bible which we now have is corrupted is justly to be exploded as not only Bold but Pernicious wherein he extreamly gratiâ—ies the Romanists who contend that the Hebrew Text is depraved that they may defend the Authority of the Vulgar Latin But those that are not led by Prejudice discern that this is meer Design and that the Business of those Men is to defend the Authority of their Church by what Artifices they can Wherefore they give no heed to them and particularly in this present Matter they despise their fond applauding of the Septuagint and their groundless Cavils against the Hebrew Text and notwithstanding their impertinent Suggestions find reason to adhere to this unshaken Truth that the Hebrew Text only is void of all Faults Errors Mistakes Blemishes Defects Depravations and that it is this we must ultimately rely upon Wherefore where there is a Difference between the Version of the 70 Seniours and the Hebrew That is to give place to This and not This to That And lastly which is the rational Conclusion from all that hath been said there is no Proof of the Scripture's Imperfection from this Disagreement between the Hebrew and the Greek Next I will speak of the Latin Versions of the Bible which even in St. Augustin's Time were so many that they could not be numbred as he saith himself All the Latin Translations of the Old Testament before Ierom were made out of the LXX's Version and not out of the Hebrew Original for generally the Fathers before Ierom used and adhered to the Greek Version But he attaining to great Skill in the Hebrew contented not himself with these Second-hand Versions but undertook and finish'd a Translation of his own wherein he followed the Hebrew Original The Chiefest Latin Versions were these three 1. that which was call'd Itala by St. Augustin by St. Ierom Vulgata and by Gregory Vetus This
of all the Latin Editions was the most generally received and used and was really the Antientest of all the Latin Translations But this was but a Translation of a Translation viz. that of the 70 and must have undergone the same Censure with the Greek Version of which I spoke before if it had been now extant But it is not it is wholly lost only the Psalms remain and as much as is found quoted here and there in the Fathers and Antient Writers 2. St. Ierom's Version for this Learned Father observing the Errors in the several Latin Versions the Italian especially which were in his time did as I said before translate both the Old and New Testament himself the first he wholly did by a New Translation out of the Hebrew Original the second was rather a Correction and Emendation of the Old Latin or Italian Version than a New One. The Psalms because they were daily sung in the Churches and could not without offence to the People be changed remained the same that they were in the Old Version There is no occasion to add any Censure of Ours here concerning this Translation because it agrees with the Original Hebrew Only we will observe that when St. Ierom had finished it it was not presently received by the Latin Church but many Bishops refused it and St. Augustin particularly forbad it to be read in his Diocess so greatly did they esteem the Greek Version of the LXX Many that were ignorant in the Hebrew Tongue spoke against this Translation as a meer Innovation and fell heavily upon the Author of it But he with great earnestness defended his Work and sometimes repaid the Invectives of his Adversaries with too much Bitterness Though some Bishops and others disliked his Translation yet it was authorized and approved of by Damasus the then Bishop of Rome by whose Command it was first undertaken and a great Number of other understanding Persons who saw its conformity to the Hebrew Text and perceived it was void of those Mistakes which the other Latin Translations abounded with whilst this Division Iasted both the Translations were publickly read i. e. they read some Books of the Bible in Ierom's Version and others in the Italian and this lasted till the time of Gregory the Great At length another Translation prevail'd viz. 3. The Vulgar which we now have which is made up of both the former and is call'd by the Romanists Vetus Vulgata This by degrees got the better of all the others in the Roman Church and was generally used by them and is still Authentick there and is the Vulgar Latin which they now so commend yea which some of the Church of Rome hold to be of Divine Inspiration and consequently free from all Faults either in Words or Matter and there are others of them as Genebrard and Mariana who extravagantly extol it and they would perswade us that both the Italian and St. Ierom's Version and comprised in this one But it is evident that this is not the Old Italian Translation which was used before Ierom and Augustin's Time for that was made out of the Greek Version of the 70 Interpreters whereas this differs from it in many Places Nor is this Vulgar Latin of the Church of Rome St. Ierom's Version because that was exactly according to the Hebrew Text but this though it comes nearer to the Hebrew than to the 70 Interpreters yet it often varies from the Hebrew and adds many things to it as in the Book of Kings especially and in other Places So that this Modern Vulgar Edition is not the Pure Version of Ierom but mixt of his Translation and of the old one which was in the Latin Church before his Time And this is the Opinion even of those Great Romanists Baronius and Bellarmine We know then what censure to give of this Latin Edition of the Bible it is for the greatest Part of it very Antient and hath been used many Ages in the Church and is justly reckon'd to be a very Learned Translation for which reason Fagius who was well skill'd in the Hebrew Tongue and Drusius whom all acknowledg to be a Learned Critick had a great Reverence for this Edition and give a very high Character of it and Beza and Grotius prefer it before all other Latin Translations Yet this is certain it hath many things faulty in it it leaves the Hebrew very often and follows the Septuagint or the Chaldee Paraphrase or even some Rabbin Luoas Brugensis took notice of above six hundred Faults in it and Isidore Clarius a Spanish Abbot and afterwards of the Council of Trent observed eight thousand Errata's in it Besides that it hath many Barbarous Words the Sense in many Places is corrupted and sometimes quite lost Sometimes it runs directly contrary to the Original Text as in Gen. 8. 7. non revertebatur instead of revertebatir And in 1 Cor. 15. 51. Omnes quidem resurgemus sed non omnes immutabimur whereas according to the Greek it should have been Non omnes dormiemus sed omnes mutabimur And several Instances might be produced of the like Nature So far is the Vulgar Latin from being absolutely Authentick as the Council of Trent determined it to be even before that Edition was mended But see how that Council baffles it self it defines the Vulgar Latin to be the Authentick and then orders it to be Corrected and printed again Accordingly the Popes set about the mending of it first Sixtus the Fifth put forth a mended Copy and tied all Persons to that when he was dead Gregory the Fourteenth set about the correcting of that Edition and afterwards Clement the Eighth amended Pope Gregory's in many Places This was done after the Council of Trent had declared the Vulgar Latin to be the Authâ—ntick Copy Which with what we have suggested before is a clear Proof that it deserves not that Epithet but that there were and are still in it many Corruptions In vain therefore doth the Church of Rome prefer this Vulgar Latin Edition of the Bible before the Hebrew and Greek Originals unreasonably do the Doctors of that Church complain of the Defects and Errors of these yea maliciously do they urge the Disagreement between these especially the Hebrew and the Vulgar Latin and thereby endeavour to accuse the Sacred Scriptures of Imperfection The Sum is notwithstanding what the Romanists and some others that are their Abettors endeavour to impose upon the World the latter i. e. the Vulgar Latin is ever to be corrected by the former viz. the Hebrewd and not this by that Besides these 3 Old Latin Versions there are others that may justly be called Modern for soon after the Year of our Lord 1500 there arose several Learned Men well skill'd in the Tongues who seeing the Corruptions that were in the Latin Versions and comparing these with the Originals endeavoured to correct them by those Fountains Hence after the Attempts of Ximenius Archbishop of Toledo in hiâ—
Opus Biblicum Complutense wâ—ich came out A. D. 1515. and was the first Polyglot Bible and after the publishing of Psalterium Octoplum in a short time afterwards by Iustinian an Italian Bishop there appear'd in the World the Translation of all the Hebrew Bible into Latin by Santes Pagninus a Dominican Friar This Version was made Interlinear with the Hebrew Bible by Aâ—ias Montanus or rather this Version which Pagniâ— had put out being not exactly Literal Montanus supplied it and fitted it to the very Hebrew Words and then put out a New Edition and many Years after this it was reprinted in the King of Spain's Great Bible which Montanus put forth Cardinal Cajetan also turned the Old Testament out of Heâ—brew into Latin Isidorus Clarius cannot so properly be call'd a Translator as a Corrector of the Vâ—â—gar Latin Malvenda a Dominican rendred somâ— Books of the Old Testament into this Languagâ— The Renowned Erasmus whom F. Simon takes nâ— notice of in his Catalogue of Transtaâ—oâ—s turâ—'â— the New Testament into Latin Hitherto I have mention'd Roman 〈◊〉 next follow Protestants and those of the 〈◊〉 Religion the first whereof was Sebastian 〈…〉 German who publish'd his New Latin Version oâ— the Old Testament three Years before 〈…〉 came forth and afterwards corrected it and put in out anew He is a most exact Renderer of the 〈◊〉 Sense of the Hebrew Text. Leo Iuda a Zuinglian of Helvetia translated the Old Testament out of Hebrew and it was published after his Death about the Year 1543 the last Edition of which is usually call'd Vaâ—ablus's Bible because he added 〈◊〉 to it or the Biblia Tigurina from the Place 〈◊〉 where the Translator was Pastor He 〈◊〉 a kind of Paraphrase to make the Sense 〈◊〉 easy and plain whereas Munster more rigidly follow'd the very Words Afterwards Castellio put forth a Latin Translation of the whole Bible for which he is severely reproved both by Papists and Protestants as if it were too light and florid too quaint and fanciful but if we consider the Design of this Translator which was to recommend the Holy Scriptures by presenting them in a Neat and Elegant Stile we shall see little reason to blame him The New Testament was turn'd into the same Language by Theodore Beza And last of all Ianius and Tremellius did both of them jointly translate the Old Testament out of Hebrew and Tremellius alone the New Testament out of Syriack a Work which is mightily applauded by the Learned Buxtorf who had Skill to judg of it and is constantly made use of in his Lexicon As to the Osiâ—â—ders Father and Son though they be reckon'd among the Modern Translators by F. Simon yet I do not see that it can properly be done because they only put forth the Antient Latin Version Word for Word in the Old Edition with some Corrections of their own in the Margin not altering the Text at â—ll These are the Latter Versions of the Bible all which have more or less amended the Faults of the Vulgar Latin and have brought us nearer to the Fountain Upon the whole I conclude that these several Learned Translators are all of them in their kind very useful some by keeping close to the Original others by using a Latitude They have presented us but in a Different Stile and Mode with the true genuine meaning of the Original â—nd none but Frivolous Objectors can complain of â—ny considerable Disagreement between these Verâ—â—ns and the Hebrew or Greek Text. The Differencâ— that is between the Translations themelves is usually in the Diversity of Expressions used by the Translators which causeth no Disagreement between them and the Originals But if any other Difference be found we know that the Latin must always give way to the Hebrew and Greek and be regulated by them as the Clock by the Sun Take this in the Words of a Great Man even of the Roman Perswasion Wheresoever saith he the Latin Translators disagree or a reading is suspected to be corrupted we must repair to the Original in which the Scriptures weres writ as St. Iâ—rom and Augustin and other Writers of the Church direct so that the Truth and Sincerity of the Translations of the Old Testament must be examined by the Hebrew Copies and of the New by the Greek Ones So Cardinal Ximenius in his Preface to Pope Leo. Having gone thus far I will now proceed farther and speak concerning Our Own Translation Our Countrey-man Bede about 700 Years after Christ translated the Bible into Saxon. Wickliff about 600 Years afterwards translated it into the English Language then understood and used by the People of this Place Not long after this Iohn Trevisa a Cornish Divine set forth the whole Bible in English In the Year 1527 Tindal translated the Pentateuch and the New Testament and afterwards both he and Coverdale joined in the Work and finish'd the Translation of the whole Bible Tunstal and Heath both Bishops translated it anew and in the beginning of Q. Elizabeth's Reign Archbishop Parker and other Bishops made another more Correct Translation which was call'd the Bishop's Translation or Bible In K. Iames's Time another came forth which we make use of and read in our Churches at this Day It is certain that this last English Translation of the Bible is in great repute among Foreigners and is acknowledged by them to be the most exact that is extant We have as great reason to own it to be such especially if we take it with the Margin where are set down the several Senses of many Original Words whether Hebrew or Greek so that where there is any doubt of the meaning of the Word which occurs we may take our choice Our English Bibles surpass all other Translations as to this and hereby it comes to pass that the Holy Scriptures are faithfully and fully represented to our People and they are laid before them in their native Purity and Perfection so far as the Skill and Labours of those Translators attain'd to at that time And yet I conceive it would be no Derogation to our English Bible if it were once more revised and the Translation made more accurate and exact in some Places than it is Which leads me to the Next General Part of my Undertaking viz. the Emendation on of the present English Version CHAP. XIII Our English Translation shew'd to be faulty and defective in some Places of the Old Testament But more largely and fully this is performed in the several Books of the New Testament where abundant Instances are produced of this Defect and particular Emendations are all along offer'd in order to the rendring our Translation more exact and compleat The Date of the Division of the Bible into Chapters and Verses I Will now according to what I propounded in the Entrance into this Discourse attempt to shew the Defect of the present English Translation and at the same time to let you see how it is to be supplied and remedied
of the same Signification but that is nothing to the purpose for we are speaking of a Translation which supposes the Exact rendring of one or more Words into another Tongue if it be capable of it so that we are confined to Words where it is possible and convenient as well as Sense Our Translators render ch 27. v. 5. in this manner He departed and went and hang'd himself but I conceive it ought to be translated thus He went apart or aside first and then went and strangled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he retired as the word is used Mat. 14. 13. Iohn 6. 15. and other Places It would be a Taâ—tology if it were no more than he 〈◊〉 for that is the same with â—ent which follows I translate it he strangled himself because this word â—akes in both strangling or choaking himself with 〈◊〉 or Melancholy and also with a Halâ—er In v. 9. of this Chapter there should in the Margin â—e added the Place of Ieremiah which is referr'd to viz. Ier. 32. 9. as well as that of 〈◊〉 In â— â—2 we read the Graves were opened butâ— it should rather be the Monuments or Tâ—â—bs and so indeed our Translatorâ— render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. â—0 The true rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 6â— â—s not â—s you can but as you know and then those Words there must not run thus make it as suâ—e as you can but make it sure as you know i. e. as you know how as you know best These are the Places in the Evangelist St. Matthew which I conceive are to be corrected in our Translation because they are not conformable to the Original but some of them especially seem to vary much from it There is a Fault or two likewise which perhaps may be imputed to the Printer rather than the Translators as that in Mat. 8. 14. his Wives Mother which should be his Wife's Mother for it is not plural but singular So in Mat. 10. v. ulâ— which speaks of a Cup of cold Water you may observe that Water is not in the Original and therefore should be written or printed in another Letter as those Words that are not in the Original generally are in the English Bible of the last Translation I might take notice of the Omission of a notable Reference in Mat. 2. 23. As in other Places generally the Texts that are referr'd to either in the Old or New Testament are set down in the Margin so here it would be convenient to do the like i. e. to place Acts 24. 5. on the side of those Words He shall be call'd a Naâ—â—rene I proceed to the Evangelist St. Mark where I have but one or two Places to offer Our Translators have not been exact in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 1. v. 26. for they do not translate it a great Voiâ—e but a loud Voice and the like they do in many other Places But though a great Voice be a loud one yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly great and loud or sonorous are two different Words and if we would be exact we must make a Difference between them in the Translation Cry aloud said Elijah I Kings 18. 27. but according to the Original it is cry with a great Voice therefore these Words are clapp'd into the Margin to shew what is the literal and truest rendring of the Words And certainly where it may well be done it is best to keep close to the Letter and accordingly in the forenamed Texts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Place of the Kings is to be rendred a great Voice and so you will find it englished in one Place Rev. 16. 17. unto which all the rest are to be made conformable In ch 6. v. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Apparition not a Spirit and therefore that Word is to be preferr'd before this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ch 7. v. 2. is rendred that is to say but the exact Translation is that is In v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated Washings but we english it in the singular In Mark 10. 46. there is a Word over-added in our Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendred by the way or by the way side therefore our English Version by the high-way side hath something superfluous in it If you consult ch 15. v. 3. you will not find any Greek at all in some of the best Copies to answer to those Words but he answered nothing Some may think why is a redundant Wordâ— in the 14th Verse of this Chapter but it is an English Expletive and fitly answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why what Evil hath he done In St. Luke's Gospel I find several Passages that are translated amiss as first in ch 1. v. 3. having had perfect understanding of all things which may more sutably to the Greek be changed thus having had exact understanding in all things for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require this Alteration Ver. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems not to be fully rendred nothing and the word unpossible here and in ch 18. v. 27. should be chang'd into impossible especially seeing that is the word in all other Places in our Translation In ch 2. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated all these things but in v. 51. 't is rendred all these sayings but there is no Reason that I can see for this Variation wherefore the former and latter Place ought to be englished alike In ch 6. v. 29. the Greek Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thus interpreted Him that taketh away forbid not to take c. But this is defective for the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wholly left out therefore the Words must be rendred thus according to the Greek from him that taketh away detain not and this without doubt is the Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for Criticks have observ'd that this Verb denotes not only a forbidding by Words but by Force and Violence In v. 38. withal is superfluous and should be left out as you will see if you consult the Place In ch 7. v. 28. least is put instead of less In v. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not unusual among Authors and accordingly it should be rendred not for but therefore she loved much Indeed you cannot make Sense of the immediately ensuing Words but to whom little is forgiven the same loveth little unless you interpret the Word thus and the Tenour of the Parable especially v. 42 43. shews this to be the Meaning Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies therefore as well as for In ch 8. v. 7. 〈◊〉
desires to depart and to be with Christ and gives this Account of his Desire for this is 〈◊〉 better so that his Desire is Rational and well-grounded In ch 2. v. 19. I trust is not the right rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I hope especially seeing I trust in v. 24. is the Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a different Word I follow after is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 3d Chapter of this Epistle v. 12. but 't is not a â—it Expression when it is spoken of running in a Race as here his great Endeavour was to forget those things that are behind as he adds in the Words immediately ensuing Therefore rather translate it I follow on or I press towards for so the Word is rendred in v. 14. In this and the next Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated to lay hold upon for it is an Agonistick Word used to express the Combatants or Victors laying hold with their Hands on the Prize that was hung up But apprehending which is the Word that our Translators use is more ambiguous and doth not so plainly set forth the Metaphor In v. 21. of this Chapter he shall change is too low a Word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might rather be rendred he shall transform or he shall change into another Form or Figure especially seeing this Expression hath a Reference or Allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may more exactly be rendred conformable to immediately ensuing in that Verse In the Epistle to the Colossians chap. 1. v. 12. God and or God even should be inserted before the Father for you will find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original In ch 3. v. 5. I do not see why we need translate the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two Words inordinate Affection that one word Passion will suffice In ch 4. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred continue but in Rom. 12. 12. it is continue instant It is faulty because as hath been said the same Words when they are meant of the same thing ought to be translated alike Indeed this could not be expected seeing the Bible was translated by different Persons and perhaps did not compare their Translations together but for the future this may be thought of and amended if a New or rather a more Correct Translation of the Bible be attempted I pass to some Other Epistles in 1 Thess. 2. 5. there is no need of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloak of Covetousness when the plain and genuine Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Pretence In ch 4. v. 4. his Vessel is not sufficient but according to the Greek it must be his own Vessel Seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 6. is translated what with-holdeth I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next Verse ought to be rendred he that with-holdeth not he that letteth In the 1st Epistle to Timothy ch 2. v. 4. our Translation might be altered thus who willeth all Men to be saved and to come unto the Acknowledgment or acknowledging of the Truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendred otherwise than willeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Cognitio Knowledg but Agnitio acknowledging and so 't is rendred Tit. 1. 1 Again in v. 9. of this Chapter there is a Mistake in the Printing broidered for broided for so it is in Coverdale and Tindal whence this Translation was borrow'd or braided i. e. plaited Here therefore must be an Amendment for broidering is quite another thing or the word plaited may be taken out of the Margin and set in the Text. In ch 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be english'd thus is profitable not profiteh as if the Greek Word were a Verb to or for a little not barely little for when we read it bodily Exercise profiteth little the Sense convey'd to us by those Words is that there is little or no Profit accrues to us by it but the true Meaning as I conceive of the Place is that the bodily Exercises of the Athleticks of which he often speaks in his Epistles were as to some things profitable viz. in respect of their Health Credit Pleasure c. but Godliness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all Accounts advantageous where you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore as that is rendred unto all things so this should be unto a little signifying that there is some Profit in those Agonistick Exercises After those Words in the next Verse this is a faithful Saying and worthy of all Acceptation there should be a full Period whereas in our Bibles there is a Colon as if it related to the next Words But this Verse hath reference to the foregoing one This i. e. what was said in the Verse before is a faithful Saying Ver. 16. unto thy Doctrine is not according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy is not there Rather render the whole Clause thus Take heed unto thy self and unto teaching the two main things which are required of a Minister of the Gospel and comprehend his Whole Duty In ch 5. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred to shew Piety towards their own House or Family whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken notice of in our Translation which is thus to shew Piety at home In v. 16. according to the Greek it should be thus rendred if any believing or faithful Man or believing or faithful Woman Believing is twice in the Original but in Our Translation but once In ch 6. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be rendred Strifâ— because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before is translated Strife of Words These being different should wholly differ in the Translation therefore let Contention be the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred in some other Places of the Apostle's Epistles In v. 15. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be taken notice of in the Version and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be english'd thus in his own or proper times In the second Epistle to Timothy ch 4. v. 3. the exact Version is the time will be and in v. 14. render should be the word instead of reward In the Epistle to Titus ch 1. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be englished in his own times In v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in the Margin be rendred according to its proper Signification Deceivers of Minds In ch 3. v. 4. the word Pity is falsly put in the Margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God's Love to Man not Pity therefore that Word should be left out In the Epistle to the Hebrews ch 1. v. 3. if we would be exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred effecting the cleansing or working the purging of our Sins whereas 't is barely
translated purging our Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. is to inherit Salvation not to be Heirs of Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 4. v. 12. had better be rendred living or lively than quick because this is an ambiguous Word and signifies not only Life but sometimes Swiftness Why should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. be plainly and simply rendred to sympathize with or have Compassion on rather than to be touched with a feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 10. v. 8. is according to the Law not by the Law In ch 10. v. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should for the expressing the Sense more clearly be rendred the Lord saith that it may not be thought that saith the Lord belongs to the foregoing Clause but that it may appear it refers to the following one For the Words run thus After that the Holy Ghost in the Scripture had said before This c. the Lord said viz. in the next Words I will put my Laws c. In v. 23. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Confession or Profession of Hope not of Faith as our Bibles read it Again in v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be misplaced in our Translation and the Words should not be rendred knowing in your selves that ye have but knowing that ye have for your selves viz. laid up for your selves in Heaven c. for the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bear this Signification here it being in the New Testament of a very large Extent However this rendring of it and the referring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken notice of in the Margin In ch 11. v. 12. as good as dead is but a vulgar way of speaking and seeing the plain English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as to these things dead I see no Reason for using this manner of Speech in this Place In v. 23. our English Word proper especially as 't is now used doth not express the Sense of the Greek Word and cannot well be applied to Moses when he was an Infant Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be rendred fair as the Word is translated in Acts 7. 20. or goodly as we render it in Exod. 2. 2. where the LXX use this Greek Word to express the Hebrew Tob. In v. 37. the English Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is this they were slain with the Sword but it is very deficient the true rendring of the Greek being this they died by Slaughter of the Sword No Man can translate it otherwise therefore here is need of correcting our English Bibles In ch 12. v. 1. there is a palpable misplacing of the Words which ought to be amended seeing we also are compassed about with so great a Cloud of Witnesses must be altered thus according to the Greek we having such a Cloud of Witnesses encompassing us and instead of let us lay aside read let us laying aside c. In v. 16. one Morsel of Meat doth not answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be rendred for one eating or rather for one feeding which comprehends both eating and drinking for this Place refers to Gen. 25. 34. Jacob gave Esau Bread and Pottage and he did eat and drink Which shews that one Morsel doth not fully contain the Sense of the Words In ch 13. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so properly translated be not forgetful to entertain Strangers as thus forget not the entertaining of Strangers or the loving of Strangers or Hospitality as 't is rendred in Rom. 12. 13. for this Translation shews which is the Verb and which is the Noun In v. 8. is is left out without Cause for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks be sometimes omitted in such Propositions yet 't is always understood to make the Sentence entire But in the English it ought to be express'd and particularly here Iesus Christ is the same or else nothing is affirmed and so the Sense is left imperfect Our Translators render v. 16. thus to do Good and to communicatâ— forget not but it is most exactly rendred in this manner forget not doing of Good and communicating for these latter are Substantives not Verbs and there should be a Distinction made between them in our Translation In 1 Pet. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred at the appearing but in v. 13. at the Revelation This latter is the true Word and therefore let it be used in both Places In ch 3. v. 20. leave out a. In ch 4. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been translated Prayers not Prayer Concerning 2 Pet. 1. 10. No Prophecy of Scripture is of any private Interpretation I animadvert 1. That any is not in the Greek nor need it be in the English 2. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently should be rendred every Prophecy is c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not private but proper and so these Words every Prophecy of Scripture is not of proper Interpretation may be understood thus Some Prophecies in Scripture have besides the Proper and Primary Interpretation a Secondary one Or the first and literal Signification of them is not the only Sense to be look'd after in them but there is a higher and greater which is the second and as 't were the improper Sense couched in them In câ— 2. v. 16. he was rebuked is not according to the Greek but it should be he had a Rebuke or Check In v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great swelling may better be rendred over-swelling and so in Iude v. 16. In 1 Iohn 2. 20. you read an Vnction and v. 27. the anointing but there is the same Greek Word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore the rendring of it should be alike in both Places In St. Iude's Epistle v. 8. filthy should be left out for there is no such Word in the Original Our Margin indeed takes notice of it but then the word filthy should have been in different Letters as those Words that are not in the Greek usually are distinguish'd in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. is rendred the Blackness of Darkness but the same Words are english'd tâ—e midst of Darkness 2 Pet. 2. 17. which seems to be the most proper Translation however as I have suggested on the like occasion let one of them only be retain'd In v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred and most properly prophesied unto these viz. denouncing Judgment against them as you read in the next Verse Lastly in the Revelation I might observe that in ch 3. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may most properly be translated I have stood therefore let it be so englished in the Margin if not in the Text. In ch 4. v. 4. instead of Seats let Thrones be read with the word other in different Characters
understand them aright I propound these ensuing Rules and Directions First It is requisite that we furnish our selves with other Learning to make our selves capable of understanding the Bible All Arts require a Master and Teacher even the lowest and mechanical All Trades and Sciences are to be learn'd none presumes to meddle with them till they have been instructed in them And yet we may observe that all degrees of Persons pretend to interpret the Scriptures though they were never instructed never prepared as St. Ierom complain'd of old A great many imagine that the Weakest Brains can comprehend the Contents of this Book and without all other knowledg attain to the meaning of them But this is a gross Mistake and is one cause of Mens wresting and corrupting the Scriptures They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 16. unlearned and unwilling to be taught for so the Word imports they neglect the means of Knowledg they use not the proper Helps conducing to it Or whatever they were in St. Peter's Time we are sure that now a competent Measure of Humane Learning is required to understand these Writings For though they surpass all Humane Wisdom yet it is as true that they have strictures of all Arts and Sciences in them and are written in the Learned Languages and as I have shew'd formerly contain in them all sorts of Words Phrases and Idioms Wherefore there is a Necessity of the Arts and Tongues for understanding this Book In the Writings of Moses and the Prophets of the Apostles and Evangelists there are the Rites Customs Manners Opinions Sayings Proverbs of almost all Nations in the World especially of the Antient Hebrews Wherefore a Knowledg of their Writings and Antient Monuments a Converse with History and Antiquities are absolutely requisite especially for explaining the difficult Places And to have a true Notion of several Passages in the Epistles of the Apostles Ecclesiastical History in needful which gives us nitice of the Hereticks of that time or of those concerning whom the Apostles prophetically speak The Writings of the Fathers are to be consulted and that with great application of Mind that we may not mistake the Interpretations which those Learned and Pious Men give of the respective Places of Scripture that we may be ediâ—ied by their Religious Comments but not imbibe any of their Errors This which I now say principally concerns the Guides and Ministers of the Church who are supposed to be Men of Learning and Scholarship and truly a great Part of the Bible is more especially fitted for such It is their province to expound and teach this Holy Book which is it self a Library and is of that Nature that it cannot be rightly understood and explain'd without acquaintance with the Antient Writers of the Church without skill in the Tongues Rhetdrick Logick Philosophy History Criticism for as it is furnish'd with all Literature so it requires all to unfold it aright As for the Apostles tho some of them had no knowledg in Arts and Sciences yet that Defect was abundantly recompensed by the extraordinary Gifts and Endowments of the Holy Ghost So most of the Primitive Christians in the Apostles Days who were not Hebrews understood the Language in which the Old Testament was written by their Gift of Tongues And as for the Greek of the New Testament it was universally known and so was in a manner the native Tongue both to the Jews and others of that time But Men are not now instructed in Strange Languages by the Spirit nor are they born with Hebrew or Greek neither are they Inspired with Arts and Humane Knowledg and consequently Study and Reading and Long Exercise are indispensably requisite Clement of Alexandria would have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his Perfect and Compleat Theologuâ— be skill'd in Humane Literature and Philosophy Inshort to be a Consummate Divine and thorowly knowing in the Bible it is necessary that he be a Man of Universal Learning Secondly that we may read and understand the Scriptures it is requisite that we be exceeding Attentive Observing Considerate that we be very Inquisitive Thoughtful and Diligent This Rule may be explain'd in several Particulars 1. We must use great Thoughtfulness Diligence and Care in penetrating into the Design and Sense of those Inspired Writings St. Chrysostom delivers the Rule thus we must not only examine the meer naked Words and insist upon them simply and absolutely consider'd but we must chiefly attend to the Mind and Intent of the Writer Sometimes instead of an Absolute meaning of the Words in Scripture they are to be taken Comparatively or with Limitation they must be restrain'd to the Matter in Hand As to Instance No Man can say that Iesus is the Lord but by the Holy Ghost 1. Cor. 12. 3. i. e. no Man can say so from his Heart There is that Reserve implied Where I am ye eannot come John 7. 34. i. e. ye can't come yet but afterwards you shall All that came before me are Thieves and Robbers John 1 o. 8. i. e. all False Prophets for he means them are such It is reported that there is such Fornication among you as is not so much as named among the Gentiles that one should have his Father's Wife 1 Cor. 5. 1. This sort of Fornication was not only named but practis'd among the Gentiles for there are several Examples in Pagan Story of marrying the Father's Wife therefore here must be meant the more Sober Sort of Gentiles And so in many other Places things which seem to be absolutely spoken are to be understood in a restrained Sense 2. It is necessary that we be very thoughtful and inquisitive about the Context the Dependance the Connection of those Places which we search into We are to be exceeding mindful what the Words refer to what Coherence they have with what went before and what follows To Know the true Sense of them we must carefully observe the Subject-matter for this is certain that Propositions are true or not true according to this You will meet with several Instances of this in my former Discourses on the Holy Scriptures and therefore I will forbear to mention any here Only I offer this at present as a General Rule for guiding us to the true and genuine meaning of Scripture 3. This Attentiveness and Care must be exercis'd in Comparing one Place with another or with divers others if there be occasion For as an Intelligent Person rightly suggests all Truth being consonant to it self and all being penn'd by one and the self-same Spirit it cannot be but that an industrious and judicious Comparing of Place with Place must be a singular help for the right understanding of the Scriptures This One Rule if well and duly observ'd will carry us through most of the Difficulties of the Bible For this we may depend upon that the Scripture is its own Interpreter that the best Comment on this Book is it self Wherefore let
us not be hasty and giddy but diligently compare the Scripture with it self for there are certain Texts and Passages of the Bible that are allied to and symbolize with one another The observing of this will be of great Advantage to us Thus Gen. 49. may be explain'd out of Deut. 32. The Blessings and Prophecies of Iacob concerning the Tribes receive Light hence and also from the particular Histories in Ioshua and Iudges concerning the Actions of the several Tribes This ought to be remembred that Obscure and Difficult Places of Scripture are to be explain'd by those that are Clear and Easy We must interpret those that are Uncertain by Texts that are undoubtedly certain and plain So as for those that are Brief and Contracted the best way is to expound them by those that are Large and Full. The Beatitudes in Luke 6. are the same but epitomized with those in Matth. 5. and therefore there is good reason to explain the former by the latter That Text of Isaiah ch 6. v. 9. Hear ye indeed but understand not c. is contracted in Mark 4. 12. Luke 8. 10. Iobn 12. 40. but it is at large in Mat. 13. 14 15. and accordingly thence the Sense appears best And whilest we are expounding one Place by another we must not forget to search diligently into all the Circumstances of either and to consider distinctly by whom of what particular thing to whom at what time on what occasion they were spoken If we be thus Industrious and Attentive we shall be effectually directed to the right meaning of the Texts and we shall find none of those Contradictions which Unthinking and Careless Readers through want of Collation of Texts imagine to be in Scripture 4. This Inquisâ—tiveness and Observation will lead us to a discovery of the singular Elegancy and Beauty of the Sacred Stile There are peculiar Forms and Modes of Speech in several Nations proper to them and 't is very hard to rendeâ— them in another Tongue or if you attempt it the Elegancy vanisheth Thus there is a particular Excellency and Lustre in the Phrase and manner of Expression which the Holy Ghost useth in this Book it is such that it sometimes rises above the strain of the most Eloquent Orators of Greece or Rome But this cannot be taken notice of by the generality of Readers because it is impossible to discern it unless with great sedulity they search into the Words themselves and by being acquainted with the Original come to perceive the peculiar Grace of the Words and Phrases Thus in the Greek of the New Testament there is in many Places a most Remarkable Choice of Words and a Wonderful Accommodating them to the Matter spoken of Many Words in this Language are so full and comprehensive that they cannot be express'd in English We do not reach the pregnancy of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. for in these Words is included not only deceiving but self-deceit or deceiving and imposing upon a Man 's own Mind Yea the latter Word which is barely rendred Deceivers may import the deceiving of the Minds or Souls of others Our Translators are forced to use two Words to render that single one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 4. 15. is translated by a Poriphrasis six Words in English for one in Greek but indeed this is a Compound or Double Word There is more in the Original Luke 21. 34. than can be express'd in the Translation We render it thus Take heed lest your Hearts be overcharged But there is a Marvellous Elegancy in the Greek which ordinary Readers cannot perceive For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an equivocal Word and signifies not only the Soul and its Faculties but that noble Visous of the Heart well known by that Name and also that Part of the Body which is the receptacle of Meat and Drink viz. the Stomach This is a Criticism not unworthy the taking notice of and it much inhanses the Sense of our Saviour's Excellent Caveat here That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this latter Signification sometimes is evident from the Name of that Distemper which Physicians give to the Pain in the upper Oriâ—ice of the Stomach which being near to the Heart affects that whence the Distemper is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is vulgarly call'd Heart-burning which is indeed a Distemper of the upper Mouth of the Stomach and should rather be call'd Stomach-burning which is when this part of the Body is pained and disordered by reason of some sharp and noxious Humour The Stomach and the Heart affecting one another by Consent the former hath been call'd by the Greek Word which is given to the latter Thus Galen testifies that the old Physicians used the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Sense and accordingly the Cardiac Distemper was that of the Stomach The affinity of these Words might also be shew'd in the Latin Stomachus and the English Stomach which denote sometimes that Great Spirit and Stubborness which â—ave their Seat in the Heart But it most manifestly appears as I have shewâ—d in that Language wherein the New Testament is written and St. Luke who was a Greek Physician and well skill'd in the Terms of the Art did particularly refer to this and notably uses a Word that signisies both the Stomach and Heart properly so call'd because this fitly agrees to what our Saviour saith that they should not be overcharg'd with Surfeiting and Drunkenness wherein the Stomach is mainly concern'd nor with the Cares of this Life wherein the Heart and Affections are most interested Wherefore a Word that imports both is very elegant A parallel Place is that Acts 14. 17. filling our Hearts with Food and Gladness where 't is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an equivocal Term and signifies something else besides Hearts for if there were not this Ambiguity in the Word filling their Hearts with Food would be a very odd and unaccountable Expression But the Translators could not use both Senses therefore they set down one and left the other to be understood But the Doubtful Word according to the Subject matter may be applied both ways that is their Stomachs were replenished with Food and their Hearts as that signifies the Soul and its Affections with Gladness And further to corroborate this Criticism and to shew the peculiar Excellency and Pregnancy of the Scripture-Stile the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is appropriated to the Stomach in Iam. 5. 5. Ye have nourish'd your Hearts as in a Day of Slaughter for here by a Day of Slaughter as all Expositors of any Note grant is meant a Day of Feasting because on Great Festivals many Beasts were kill'd for Sacrifice and a great part of them were eaten by the Sacrificers and their Friends Prov. 7. 14. Isa. 22. 13. And consequently by Hearts we
are to understand their Stomachs and whole Bodies and by nourishing them is meant feeding and pampering of them The Apostle rebukes the Gluttony and Intemperance of the Voluptuous Men of that Age who made every Day a Day of Slaughter a Day of Feasting and Revelling I could parallel this with a Passage in the Old Testament where leb hath the same ambiguous Signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comfort ye your Hearts Gen. 18. 5. which is spoken of Abraham's entertaining the Angels and refers to the Morsel of Bread there mention'd for so he was pleas'd to call his Generous Provision which he made for his Guests Stay saith he support sustain for so the word sagnad signifies your Stomachs and thereby refresh and comfort your Hearts with this Entertainment So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in an equivocal Sense by Homer on the like occasion for speaking of Mercury's being entertain'd by Calypso he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He supp'd and stay'd his Heart or his Stomach with Meat Thence Bread is call'd Mishgnan fulcrum sustentaculum Iâ—a 3. 1. a Stay a Staff And among the Old Hebrews Segnudah i. e. fulcimentum was a Dinner and so Food among us is known by the vulgar Name of Sustenance I hope that from all these things which I have alledged the Critical Notion which I offer'd is made very plain and obvious And in several other Instances I could make it good that there are those Peculiar Graces of Speech in the Sacred Writings which the most Exquisite Translations cannot fully reach I will particularly instance in one sort which are usually call'd Paranomasia's i. e. Elegant Allusions and Cadences of Words Thus there is a clear Allusion to Iapheth's Name in Gen. 9. 27. Iapht lejepheth There are no less than three of these in one Verse Gen. 11. 3. Nilbenah lebenim nisrephah lisrephah hachemar lachomer In Gen. 49. there are several of these Verbal Allusions as Iehudah joduka v. 8. Dan jadin v. 16. Gad gedud jegudennu v. 19. which are plain References to the Names of Iudah Dan and Gad. There is a Paranomasia in the word Chamor Judg. 15. 16. which signifies both an Ass and a Heap but this is quite lost in our Translation Heaps upon Heaps with the Iaw-bone of an Ass. The Mount of Olives is in way of Contempt call'd the Mount of Corruption Mashchith 2 Kings 23. 13. alluding to Mishchah anointing for which the Oil of Olives was serviceable In Psal. 39. 11. the Pâ—almist alludes to the Names of Adam and Abel when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Adam is Abel or every Man is Vanity And Selah is here added to denote the Emphatick Elegancy of this Passage And again Psal. 144. 4. Adam is like Abel We render the Hebrew right enough Man is like Vanity but then the Nominal Allusion is not express'd There is a great Number of Paranomasia's in Isaiah as in ch 1. v. 23. Sare sorerim the Princes are rebellious Ch. 5. v. 7. he looked for Mishphat Iudgment but behold Mishpah Oppression for Tzedekah Righteousness but behold Tzegnakah a Cry Four of these pleasant Cadences you meet with together in ch 24. v. 3 4. Hibbok tibbok hibboz tibboz dibber dabar oblab noblah Ch. 32. v. 7. Chelai chelav the Instruments of the Churl Some observe the Likeness of Sound in the Hebrew Words for Bridegroom and decketh himself and for Bride and Iewels ch 61. v. 10. We may observe in Ier. 6. 1. a plain Allusion to the word Tekoah in the Word preceding it A remarkable Cadence is to be taken notice of in Mic. 1. 14. the Houses of Aczib the Name of a Place shall be Aczab a Lie and the Learned Dr. Pocock observes that the Prophet in the next Verses hath Allusions to the Names of those other Cities Mareshah and Adullam in what he there saith of them The like you find in Zeph. 2. 4. where the Destruction of Gaza and Ekron is foretold but there are no Footsteps of it in the Translation The last Place I will mention in the Old Testament is Zech. 9. 3. Tyre built her self a strong-hold Tzor built her self Matzor This way of speaking is used also in the New Testament by our Saviour and his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wind bloweth where it listeth so is every one that is born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit John 3. 8. The same Word signifying Wind and Spirit Christ takes occasion thence to speak after this Allusive Manner which no Translation can express So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 18. cannot be discern'd in the English Translation St. Paul hath several Verbal Likenesses in his Epistles as 1 Cor. 0. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philein v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Henry Stephens hath express'd by the like Paranomasy in Latin â—iâ—il agentes sed curiosè satagentes And several others of this kind there are in this Apostle's Writings which are more commonly taken notice of and therefore I omit them Grotius and some others think there are Allusions to the Names of the Seven Asiatick Churches in the things that are said of them in the Epistles to them Rev. 2d and 3d Chapters but perhaps that is too fanciful This we are certain of that this Mode of Speech was not unusual among the Oriental Writers and so 't is no wonder that it occurs sometimes in the Holy Scripture Even among some of the best Roman Authors this is no unfrequent thing thus Verres the Avaritious and Extorting Pretor of Sicily is by Tully call'd Verrens Sweep-all And many such Verbal Iests this Grave Pleader hath in his Orations and other Parts of his Writings which shews it was thought to be a Pulchritude in their Stile So Martial plaid upon the idle Mariners Non nautas puto sed vos Argonautas Horace begins his Epistle to one Albius a Patron of his thus Albi nostrorum sermonum candide judex Alluding in that Epithet to his Name and he hath several other of these Charientisms Which we cannot but sometimes observe likewise in other Antient Writers of good Account But that which I remark at present is that even the Sacred and Inspired Stile disdains not this manner of speaking which none are capable of taking notice of but those that have some Knowledg of the Original Languages in which the Sacred Text is writ And in several other Particulars it were easy to shew the Gracefulness of the Holy Stile and that singular Turn and Peculiar Air in the Original which cannot be express'd in the Translation There are many Words Phrases and Sentences which must lose a great deal of their native Weight and Spirit by being done into another Language Therefore on this as well as on the other Accounts before-named we must be very Considerate and Attentive when we read this Divine Book Thirdly There must
Demosthenes more especially who no less than three times in one Oration uses the Word in this manner and in another place once or twice but I think I have sufficiently establish'd my Notion already by what I have produced You see plainly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not absolutely a reference to a Benefit or Advantage but that 't is of a large import and signifies in general on the account or for the sake and more especially that it denotes an Impulsive Cause properly so call'd and is used to express those things or Persons that put Men upon Action which was the thing I undertook to make good and I challenge any Man to disprove it I have defended the Signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Classical Authors that I might thereby obviate the Scruples of some Inquisitive Persons and give some Satisfaction to the Curious and make my Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more clear and demonstrative when 't is seen that it is founded on the Acception of that Preposition not only in the New-Testament but in Prophane Authors and in a Word that I may render my whole Undertaking on that Text the more acceptable to the Learned part of Mankind To this rank of Persons I devote all my Endeavours of this kind but that which I now offer to the World is more especially designed for the Use of younger Students in Sacred Learning such as are Beginners and Candidates in Theology though I am well satisfied that these Critical Researches will â—ot be useless to those of a higher Character A CATALOGUE of the Difficult Chapters and Verses in Holy Scripture which are Explain'd in this Book being set down in the same Order that they are there mentioned II. CHap. of Daniel Concerning the Image whose Head was of Gold c. Page 9 VII Chap. of Daniel Concerning the Four Beasts p. 10 VIII Chap. of Daniel Concerning the Ram and He-Goat p. 13 XI Gen. 4. Let us make us a Name lest we scattered abroad c. p. 127 XXXVI Gen. 24. This was that Anah that found the Mules in the Wilderness c. p. 147 XV. Judg. 15 16 17 c. Concerning the Iaw-bone of the Ass wherewith Sampson slew a thousand Men. p. 149 XXXVIII Isai. 8. The Sun returned Ten degrees by which degrees it was gone down p. 200 XXXIII Deut. 17. Where Joseph is compared to an Ox or Bullock and why p. 214 II. Luke 1 2. There went out a Decree from Caesar Augustus that all the World should be Taxed p. 352 II. Matth. 2. We have seen his Star in the East Vers. 7. Herod enquired of them diligently what time the Star appeared Vers. 9. The Star which they saw in the East went before them c. Vers. 16. Herod slew all the Children that were in Bethlehem from two Years old and under according to the time which he had diligently enquired of the Wise Men. p. 360 XXIV Matth. The former part which speaks of the Destruction of Ierusalem and the parallel Chapter of St. Luke viz. the XXI p. 394 The Author's Vindication of his Interpretation of 1 Cor. 15. 29. Praef. ERRATA PAge 18. l. 28. for Ahaz read Hezekiah p. 37. l. 15. for end r. erre p. 99. l. 8. dele not p. 151. l. 15. dele not p. 212. l. 30. r. with Ham. and l. 26 27. correct the Hebrew words And do the same in other places p. 227. l. 21. r. unutterable p. 238. l. 11. r. on p. 241. l. 9. r. deus is p. 248. l. 18. r. ex Aetheris l. ult for that r. at other times p. 250. l. 17. r. Martinius p. 255. l. 26. r. tornare p. 334. Marg. Quotations misplaced p. 349. Marg. 3 last lines put Apolog. 2. ad Sen. after the Quotation Sed cum c. And put b before Adv. Gent. p. 363. l. 33. r. other Pagans p. 364. l. 26. r. Silver locks p. 376. l. 11. dele citeth the same testimony and. p. 411. l. 7 10. r. Cedrenus What other Faults have escaped the Reader is desired to Correct Advertisement AN Enquiry into several Remarkable Texts of the Old and New-Testament which contain some difficulty in them With a probable Resolution of them By Iohn Edwards B. D. In Two Volumes in Octavo Sold by I. Robinson I. Everingham and I. Wyat in St. Paul's Church-Yard and Ludgate-street OF THE Truth and Authority OF THE HOLY SCRIPTURES CHAP. I. The Internal Testimonies or Arguments to evince the Authority of the Holy Scriptures viz. 1. The Matter of them that is the Sublime Verities the Holy Rules the Accomplish'd Prophecies contain'd in them Vnder which last Topick several particular Predictions chiefly in the Book of Daniel are explain'd and shew'd to be fulfilled Further 't is demonstrated that the foretelling of future Contingences of that nature especially so long before they come to pass could be from God only 2. The Manner of these Writings which is peculiar as to their Simplicity Majesty and their being immediately dictated by the Holy Ghost 3. Their Harmony 4. The particular Illumination of the Spirit I HAVE chosen a very Noble and Important Subject to exercise my Pen and to entertain both my own and the Reader 's Thoughts and Contemplations with for no Book under Heaven can possibly be the Rival of the Holy Bible none in the World can pretend to the transcendent Worth and Excellency of these Sacred Writings Here not only all Natural or Morâ—â— Religion but that also which is Supernatural is fulâ—ly and amply contain'd Here is the Decalogâ—â— written by God himself and transcrib'd out of the Law of Nature besides that there are frequentlâ— interspersed in these Writings other choice Rulâ—â— and Precepts of Morality But Supernatural Relâ—gion being the chief this is the main Subject of thâ—â— Sacred Volume and this you will find partly deâ—livered by the Inspired Prophets of the Old Testament and partly by Christ Iesus himself in perâ—son and by the Evangelists and Apostles in the New Testament Of these Holy Scriptures I am tâ— treat which are the Standard of Truth the infallible Rule of Faith and Holiness and the Ground work of all Divinity for this being the Doctrinâ— which is according to the Word of God deliver'â— in Sacred Writ we must necessarily be acquainted with This and know in the â—irst place that it iâ— True and make it evident that it is so If aâ—â— Estate be given a Person by Will he must firâ—â— prove that Instrument to be True and Authenticâ—â— before he can challenge any Right to what is demised him in it So it is here God bequeaths us aâ— Inheritance i. e. Life and Salvation and Eternaâ— Happiness and the Scriptures are as it were the Will and Testament wherein this is plainly exprest and whereby it is conveyed to us Especially thâ— Writings of the Evangelists and Apostles deservâ— that Name and thence are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Greek word which in its Original
had any seminal Cause or observable Original out of which they were to grow the greater the Variety of their Senses or Constructions is the more admirable Proof doth their Accomplishment exhibit of that infinite Wisdom which did dictate them â—nto the Prophets And he instances in such Prophecies as were fulfilled in a double Sense and at two different times as Isa. 9. 23. Ier. I. 6 8. and others which had a first and second Accomplishment This is the very thing which I have been asserting and which I hope I have made sufficiently evident The historical Books of the Old Testament are not bare Narratives and naked Stories of what is past but in the largest and most comprehensive Construction of them they refer even to the Affairs of future Times So that what Thucydides called his History a Possession or Treasure that was to last for ever a Monument to instruct all the Ages to come we may most truly and justly apply to the historical Part of the Old Testament It is of never-failing Use to the World Whatever is recorded here concerning the Transactions of Divine Providence towards the Jews and other People is typical and representative of what God now doth and will always do to the End of the World In the several Particulars of the sacred Story we may read the Condition and Lot of the Church in all succeeding Ages for what is to come is but a Transcript of what we find here And as for the Doctrinal Part it is mysterious and allegorical in many Places there is a hidden and invisible Treasure lies under the visible and outward Letter Many of the Precepts Prohibitions Threatnings and Promises reach a great deal farther than the Words simply and absolutely denote and spiritual and heavenly Matters are couched in those Texts which primarily speak of earthly and temporal ones Lastly when you read a prophetick Passage in the Bible the bare thing there literally expressed is not all that is intended but there is oftentimes much more implied As Ezekiel tells us of a Wheel within a Wheel so 't is as true there is a Prophecy within a Prophecy in the Holy Scriptures One and the same Prediction there is to be fulfilled more than once In short the Bible is not like other Books In the History Doctrines and Prophecies both of the Old and New Testament there are secret and hidden Meanings besides those which are plain and obvious and which lie uppermost in the bare Letter This is the peculiar and transcendent Excellency of the inspired Writings This one thing alone may invite us to study this sacred Volume and with incessant Labour penetrate into the inmost Sense of it and acquaint our selves not only with the literal Meaning which first comes to our View but with that which is more remote and mysterious Here then we must carefully avoid these two Extreams viz. of laying the Letter of Scripture aside and of resting altogether in the Letter First some despise the Letter of Scripture and mind nothing in it but the Mystery Of this sort were the Cabalistick Iews who depraved the most substantial Parts of the Old Testament by interpreting them in a mystical Sense only Some of the Christian Fathers were too guilty of this especially Origen the Prince of the Allegorists St. Hilary in his Commentaries on St. Matthew and on the Psalms explains several Places in this mystical way whereby he fastens on them a Sense very different from that which they naturally have Indeed his Comments are generally taken from Origen St. Ambrose in his Exposition of the Scripture is generally allegorical Optatus Bishop of Milevi is too often faulty as to this in his Books against the Donatists But it is to be observed that none of these Fathers do utterly exclude the literal and historical Meaning And as there have been Cabalists and Allegorists of Old so some high-flown Men of late have run all the Bible into moral and mystical Interpretations and in the mean time have either disbelieved or slighted the historical and literal Sense I cannot wholly condemn those who have indeavoured to present us with Mysteries in all the several Steps of the Creation in the whole six Days Works and in every particular Instance of the Mosaick Philosophy For this without doubt is not wholly external material and sensible and to be interpreted only according to the most obvious Signification of the Words it is most true even here that Moses hath a Vail over his Face and there are certain Mysteries and Allegories contained under the very History But though we are not to be mere Sons of the Letter yet we have no Reason to think that the Mosaick Philosophy or Hiâ—â—ory are made up of Allusions and Metaphors and are altogether mysterious This were to soar aloft with our modern Chymists to dote after the rate of a Rosy-crucian whose Brains are so inchanted that they turn all into Spectres Dreams and Phantasims But especially that Part of the Beginning of the Book of Genesis which gives an Account of the Fall of our first Parents must not be turned into mere Mystery and Allegory for it is sufficiently evident that Moses speaks of Matter of Fact Wherefore a late Writer cannot be enough râ—â—uked for his Attempt of turning all the Mosaick History concerning Adam and Eve the Serpent Paradise eating the forbidden Fruit and all the Passages relating to them into Parable yea into Ridicule for he makes himself hugely merry with the several Particulars recorded by Moses Yea his Fancy was so low and groveling that he picks up any vulgar Stuff to present the Reader with Upon those Words They sewed Fig-leaves and made themselves Aprons he triflingly cries out Behold the first Rise of the Tailors Trade And then that trite and popular Cavil is fetch'd in to embelish his Book Where had Adam and Eve Needle and Thread And again this he saith exceedingly troubles and puzzles his Brain How the Woman's Body could be made of one single Rib. Such is the profound Wit and Philosophy of this Allegorical Gentleman who because the Scripture sometimes speaks as I shall have occasion to shew afterwards after the manner of Men and in compliance with their common though mistaken Apprehensions he here stretches this too far and extravagantly tells us That all the Account given by Moses not only of the Origine and Creation of the World but of Adam and the first Transgression and the Serpent and the cursing of the Earth and other Matters relating to the Fall is not true in it self but only spoken popularly to comply with the dull Israelites lately â—lavish Brickmakers and â—â—elling strong of the Garlick and Onions of Egypt To humour these ignorant Blockheads that were newly broke loose from the Egyptian Task-masters and had no Sense nor Reason in their thick Sculls Moses talks after this rate but not a Syllable of Truth is in all that he saith This is very strange Language from a Reverend Divine
imagine that this shaking off the Dust of the Feet or Shoes hath assinity with the Jewish Rite of pulling off the Shoe mention'd Deut. 25. 9. Ruth 4. 7. which was a Ceremony of Disgrace performed by the Relict of the Deceased Brother to the Surviving one who refused to marry her But this Opinion hath but few Abettors and indeed 't is a wonder it hath had any for there is a vast difference between the shaking off the Dust of the Feet and the plucking off the Shoe Others think this Practice is of the same Nature with shaking the Lap or Garment which was an usage among the Hebrews and they would by this shâ—w that they wish'd or pray'd that such an one might bâ— shakâ—n removed deprived of his Goods and Possession Thus Nehemiah used this Rite against those that exacted Usury of their Brethren Neâ— 5. 13. And this shaking of the Rayment was practis'd by St. Paul against the blaspheming Jews Acts 18. 6. But this is a quite different thing from what we are speaking of unless we can prove that Dust and Clothing are convertible But Dr. Lightfoot refers this Passage to that particulaâ— Saying of the Jews That the Dust of a Heathen Land defiles a Man and makes him Unclean So that our Saviour bad the Apostles shake off the Dust from their Feet to shew how they reputed those People viz. as Heathenish and Prophane and consequently they were not to be convers'd with The Apostles scorn'd to have any thing to do with them and as a Sign of that they would not carry away any thing that belonged to that Place no not so much as the Dust of it But if I may be permitted to offer my Thoughts there is something more in these Words than this It is true this is signified that they would not hold Correspondence with those unworthy Persons that rejected the Gospel they would not suffer the very Dust of the Place to adhere to the Soles of their Feet but that is not all It is further and more particularly signified that the Apostles were to leave the Place speedily When they are commanded to shake off the Dust of their Feet the more especial Meaning is that they must stay no longer in the Place but be gone from it with all the Expedition they can and they must not carry so much as the Dust to burden them It is something related as I apprehend to that other Counsel of our Saviour in the very same Chapter or rather it seems to be the same but mentioned again in other terms as is usual with our Lord When they persecute you in one City flee ye into another ver 23. with what Speed you can depart from the Place where you are so ill used When you find that your Preaching is wholly despised make no Delay but hasten away that you may be in a Capacity to do good in some other Places where you may be kindly received As soon as you see your Message is scorn'd and rejected shake the Dust off your Feet and be gone away immediately This seems to be the genuine Tendency of the Words for we must know that Iudea some part of it especially was a dry hot and dusty Countrey whence it was a Custom among them to have their Feet wash'd as soon as they came into a House this was part of the Welcome which they look'd for and when this Ceremony was omitted they gathered thence that they were Unacceptable Guests Therefore saith Christ if you find not this Welcome if your Feet are not wash'd and the Dust wiped off by some of the House do this part your selves that thereby you may be somewhat refresh'd lightly shake off some of the Dust and go your way and leave the Habitation forthwith So that these Words denote Haste and Expedition which may be confirmed from that Saying of the Jews which they used in Traffick Whilst the Dust is on your Feet before 't is all wiped off sell what you have i. e. sell quickly So Pie-Powder-Court among us which is incident to every Fair and Market as a Court Baron to a Mannor is that where Causes are tried cursorily and in haste This Dusty-foot Court is so call'd to signify the Quickness of Dispatch in it Thus among the Greek Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Latins Pedaneus Iudex was a sorry mean inferiour Judg a Pedant in Law that judged standing on foot on the plain Ground and had not a Chair or Tribunal he judg'd as it were in transitu passing going on foot He was a Judg of the Court of Pie Powder pedis pulverisati as our Lawyers call it because they came to it in haste and had no time to wipe off the Dirt which they contracted in their Travels Thus there is some Analogy between this way of speaking and that which I am now treating of Our Saviour adviseth his Travelling Apostles to use Prudence to be gone as fast as they could out of those Cities and Towns where the Inhabitants were wholly averse to the Preaching of the Gospel and especially when they saw it would be attended with Persecution And we read that the Apostles put this in practice when they were at Antioch where they were severely handled and saw they should be expell'd out of those Coasts they shook off the Dust of their Feet against them and came to â—conium in all haste Acts 13. 50 51. This was a Sign of Speed and so the Meaning of Christ's Injunction was that when they perceived the Gospel was rejected and themselves were in great Danger they should presently depart from the Place and stay no longer among such vile People But withal I deny not that this was to be for a Testimony against them as 't is said Mark 6. 11. it was to bear witness against the Despisers of the Gospel and the Persecutors of the holy Professors of it And moreover it was a Token of Contempt and Abhorrence and with reference to a Jewish Saying before mention'd might be spoken in a Proverbial way Lastly it might be shew'd here that many of Christâ—s Parables of which I have treated before were borrowed from the Iewish Doctors That of Dives and Lazarus is cited in the Gemara on the Babylonian Talmud The Parable of the Labourers in the Vineyard is mentioned in the same Place in the Title Beracoth and that of the five wise and five foolish Virgins is spoken of in the Book of the Sabbath and some others might be instanc'd in but I will add no more under this Head CHAP. VI. There is in Scripture a great and delightful Variety of Languages Some Chapters and Verses of the Old Testament are in Chaldee Here are Persian African Arabick Syriac Phoenician Words In the New Testament there are some Hebrew and Persian many Latin and Syriac Words Hebraisms i. e. Phrases proper to the Hebrews are not only in the Old Testament where many Examples are produced but in the New where besides
many other Hebrew Modes of Speech the Vse of God's Name to augment and inhanse the Sense the Vse of the word Sons or Children not only applied to Persons but Things the Import of the word first-born or first-begotten and of those Expressions the Son of Man a Weight of Glory are chiefly insisted upon There are no Soloecisms in Scripture St. Jerom Erasmus Calvin Beza Castellio Dr. Hammond censured for asserting the contrary Sir Norton Knatchbull salves the Grammatical Part of the New Testament and olears it of Soloecisms The same things which some call Soloecisms and undue Syntax are found in the best Classical Authors There are Chasms Expletives Repetitions and at other times unexpected Brevity seeming Inconsistencies and Incoherencies in the best Greek and Latin Authors The Propriety and Excellency of the Sacred Stile may be justiâ—ied from the Writings of the most celebrated Moral Philosophers Orators Poets c. 4thly I Further offer this to your Observation that there is in the Scriptures a great and delightful Variety of Tongues and Languages There are in the Old Testament besides the Hebrew of which it is composed many Chapters written in Chaldee as in Ezra part of the 4th Chapter all the 5th and 6th with part of the 7th in Daniel the greatest part of the 2d Chapter and all the rest that follow till the 8th in Ieremiah one single Verse viz. the 11th of the 10th Chapter And besides these greater Portions there are many Chaldee Words dispersed up and down in several Places as Chartummim Magicians Astrologers Gen. 41. 24. used also in Dan. 1. 20. ch 2. 2. Nishtevan an Epistle or Letter Ezra 4. 7. Pithgam a Word or Decree Esther 1. 20. Sethav Winter Cant. 2. 11. Saga to magnify Iob 36. 24. Tiphsar a Captain Ier. 51. 27. and some think Macha Numb 34. 11. is a Chaldaick Verb. Other Words are of Persian Extraction as Pardes and Pardesim Eccles. 2. 5. Cant. 4. 13. Orchards or Gardens whence the word Paradise for so the Persians call'd their Orchards Gardens and Parks saith Philostratus and we read the like in Iul. Pollux Partemim Nobles or Princes Esther 1. 3. is a Word borrowed from the Persians and is proper to that Country So is Pur a Lot Esther 3. 7. and Achashdarpanim Lieutenants or Governours of Provinces Esth. 3. 12. ch 9. 3. and Chiun Amos 5. 26. passes for a Persian Name among some Learned Men. From Egypt with which the Hebrews had great Commerce several Words are borrowed as Zaphnath Paaneah Gen. 41. 45. the Title of Honour which King Pharaoh conferr'd on Ioseph which some interpret a Revealer of Secrets as both Ionathan and Onkelos render it and most of the Rabbies but others with St. Ierom translate it the Saviour of the World But whatever the meaning of it is 't is not to be doubted that 't is Egyptian for a Title given by an Egyptian King was certainly such And some think the same of the word Abrech Gen. 41. 43. the Term of Applause and Acclamation which the Egyptian People made use of when Ioseph was advanced to be the Second Man in the Kingdom and rid in Royal State through the Streets Zephardegnim Frogs Exod. 8. 3. and Zephardeang a Frog Psal. 78. 45. are of Egyptian Race and such is Ob an Inchanter Deut. 18. 10. if we may credit the Learned Kircher and Manor a Weaver's Beam 1 Sam. 17. 7. and Sarim an Eunuch 2 Chron. 18. 8. and Sarisim Eunuchs 2 Kings 20. 18. and several other Words were brought with the Israelites out of Egypt or were learn'd by Converse Totaphoth Frontlets Exod. 13. 16. Deut. 6. 8. is a compound Word as Scaliger thinks from Tot and Photh the first an Egyptian Word the second used in some other part of Africa Atad a Thorn Psal. 58. 9. is also reckon'd an African or Punick Word From Arabia others are fetch'd as Raphelingius and Golius and other great Linguists have observ'd especially in the Book of Iob they find several Arabick Words for he was of that Countrey Leviathan is of this fort saith Bochart and signifies a Dragon and any Great Fish Seranim Lords 1 Sam. 6. 18. and Cabul 1 Kings 9. 13. and many others are look'd upon as Phoenician Zamzummim Giants Deut. 2. 20. is purely an Ammonitish Word Gnerabon a Pledg Gen. 38. 17. is Syriac and Sharbit a Scepter Esth. 4. 11. ch 5. 2. used here and no where else is such rather than a pure Hebrew Word The Names of the Months among the Hebrews several of which occur in the Old Testament are generally taken from other Languages And many other foreign Words are brought into the Hebrew Tongue and mix'd with it which was caused by Correspondence with other Nations of whom they were taught these Words and particularly by Traffick and Importing of foreign Goods as Avenarius has observed the Things and the Names being brought at the same time from foreign Parts and accordingly we find them in the Writings of the Old Testament Here that of the Rabbies is true though they applied it as I have shewed before in another Sense The Scripture oftentimes speaks in the Language of the Sons of Men it hath Words which are used in other Tongues and borrowed from other Nations Thus likewise it is in the New Testament there is a Variety of Languages in it For though the main of it be Greek yet there are sundry Words there of a different Original Some Hebrew ones are made use of by the Holy Ghost as Allelujah Rev. 19. 1 3 4 6. Sabaoth Rom. 9. 29. Iam. 5. 4. Amen Rom. 1. 25. Eph. 3. 21. and in several other Places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 16. and often used in the Gospels and in 1 Cor. 5. 7. Heb. 11. 28. is originally Hebrew These Words were so much in use among the Faithful that the Apostles thought fit not to translate them but to retain them as they are Again some Words in this Part of the Bible are Persian as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2. 7 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 41. Mark 15. 41. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise Luke 23. 43. 2 Cor. 12. 4. Rev. 2. 7. is of Persick Extract Remphan Acts 7. 43. is thought by some to be Egyptian It is certain that there are a great many Latin Words Grecized as Quadrans Matth. 5. 26. Legio Matth. 5. 9. ch 26. 53. Census Matth. 17. 25. Praetorium Matth. 27. 27. Acts 23. 35. Phil. 1. 13. Custodia Matth. 27. 65. ch 28. 11. Spiculator Mark 6. 27. Centurio Mark 15. 45. Opsonium Luke 3. 14. Rom. 6. 23. Modius Luke 11. 33. Sudarium Luke 19. 20. Colonia Acts 16. 12. Semicinctium Acts 19. 12. Sicarius Acts 21. 38. Macellua 1 Cor. 10. 25. Membrana 2 Tim. 4. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Verse is a Greek Word made out of the Latin one Penula with