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
Iosephus who was kill'd a little before the final Overthrow of Ierusalem For the Words of Christ relate not to any one who had been slain already but they are a Prophecy concerning the last of all the Martyrs of the Jews who should be put to Death before the Destruction of the last Temple and the Dissolution of that Nation Such a Zachary the Son of Baruch was kill'd in the middle of the Temple as the Jewish Historian assures us But first it is plain that Christ speaks of something that had already happen'd not of something that was to come It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a future but an aorist and so denotes what hath been done before not what shall be done afterwards Therefore Christ's words are to be understood of one that had been in time past kill'd by the Jews Secondly It is unquestionable that Christ speaks of some very Holy Man whose violent Death is recorded in the Old Testament for you find this Zacharias joyn'd with Abel of whom you read in Gen. 4. 8. and for that reason we may infer that this Baruch is not meant here Thirdly It is doubtful whether the Blood of this Person whom Iosephus speaks of may be call'd righteous Blood as this is here for it was upon a Civil Account that that Son of Baruch was put to Death viz. because he was thought to take part with the Romans and so he cannot be well parallell'd with Abel You see how improbable the foresaid Opinions are therefore I choose to imbrace that of St. Ierom and some Learned Men of late who conceive that this Zacharias is he who is mentioned in 2 Chron. 24. 20. And the Spirit of God came upon Zechariah the Son of Jehoiada the Priest who stood above the People and said unto them Thus saith the Lord Why c. And they conspired against him and stoned him with stones at the Commandment of the King in the Court of the House of the Lord. Thus Joash the King remembred not the Kindness which Jehoiada his Father had done to him but slew his Son This is the Person whom our Saviour speaks of and the shedding of whose righteous Blood he imputeth to the Jews of that Age. Him ye slew saith he for though 't is said the King slew him because he commanded him to be slain yet 't is said likewise the People slew him because they not only conspired against him as you read but actually stoned him And this they did in the Court of the House of the Lord which is the same with what our Saviour saith between the Temple and the Altar And his Blood may justly deserve the Epithet of Righteous and he may justly be reckon'd with Righteous Abel because he lost his Life in a Righteous Cause because with great Boldness and Zeal he reproved the People for their Sins but especially for their Idolatry and foretold them what Misery these would certainly bring upon them For this zealous Freedom of his they took away his Life This was a very Eminent Man among the Jews There are in their Writings remarkable Stories concerning him not only relating to his Life but his Death They kill'd him being both a Priest and a Prophet and before the Temple and on the day of Expiation and from several other Circumstances his Murder is aggravated in the Talmud This was Zachâ—riaâ— the Son of Iehoiada but called here the Son of Barachias because it was common to have two Names among the Jews His Father's Name being both Iehoiada and Barachias he is call'd in the Chronicles the Son of Jehoiada and by our Saviour the Son of Barachias But in this it is likely Christ had reference to the words of Isaiah Chap. 8. 2. Zachariah the Son of Jereberechiah or Barachiah as the Septuagint and Vulgar Latin give it us It appears hence that Barachiah as well as Iehoiadâ— was his Father's Name as our Christian Rabbi makes it clear Thus our Saviour's words are reconciled with those in the Chronicles by attending to what I before observ'd viz. That it is usual in Scripture to affix two Names to the same Person one is given him in one place and another in the other So that in Mark 2. 25 26. may be understood Have ye never read what David did when he had need and was an hungred how he went into the House of God in the days of Abiathar the High-Priest and did eat the Shew-bread If you look into 1 Sam. 21. you will see that it was in the days of Ahimelech the High-Priest which Ahimelech it seems was call'd also Abiathar otherwise our Saviour would not have used that Name Which I will yet further confirm to you by some other Instances Ierubbaal and Gideon are the same Man Iudg. 6. 32. Ch. 7. 1. Achish and Abimelech are one Person 1 Sam. 21. 11. and the Title of the 34th Psalm So are Araunah and Ornan 2 Sam. 24. 1 Chron. 21. Caleb and Carmi are the same 1 Chron. 2. 18. Ch. 4. 1. So are Ioah and Etham 1 Chron. 6. 21 41. Amminadab and Izhar 1 Chron. 6. 2 22. Ioel and Vashni 1 Sam. 8. 2. 1 Chron. 6. 28. The same is to be said of Daniel and Chileab 1 Chron. 3. 1. 2. Sam. 3. 3. Of Ammiel and 〈◊〉 2 Sam. 11. 3. 1. Chron. 3. 5. Thus Ieâ—oiakim Eliakim 2 Kings 23. 34. 1 Chron. 3. 15. Ahaziah and Azariah are Names of the same Kings 1 Chron 3. 11. and 2 Chron. 22. 6. 〈◊〉 and Ishboshetâ— are the same Son of Saul 2 Sam. 2. 8. 1 Chron 8. 33. Mephibosheth and Merib-baal are the same Son of Ionathan 2. Sam. 4. 4. 1 Chron. 8. 34. Zimri and Zabdi are one Man 1 Chron. 2. 6. Jos. 7. 1. Esar-haddon and Asnappar are the same Ezr. 4. 2 10. So are Salmanassar and Shalman 2 Kings 18. 34. Hos. 10. 14. Zerubbabel and Shesh-bazzar are the same Person Ezra 1. 8. compared with Ezra 5. 14. Iehoahaz and Shallum are the Names of the same King as appears from comparing 2 Kings 23. 30. with Ier. 22. 11. The King of Assyria who is called Sennacherib 2 Kings 18. 13. is called Sargon Isa. 20. 1. Yea we find three or four Names given to one as Moses's Father-in-Law is call'd Iethro Exod. 3. 1. Ch. 4. 18. Iothor by the Septuagint Exod. 3. 1. Raguel by the same Interpreters Exod. 2. 18. Revel in the same place according to the Original Hobab Numb 10. 29. And I remember Iosephus saith his Name was Iethlegé Of Solomon the same is observable besides that Name he hath three others given him for we find that he is call'd Iedidiah 2 Sam. 12. 25. Lemuel Prov. 31. 1. Coheleth Eccl. 1. 1. which last is rendred Ecclesiastes and Preacher and a great deal of dispute there is why Solomon is call'd so especially in the Feminine Gender but if we take it to be his Proper Name then all Questions of that nature are at
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
barbarously and maliciously took away his Life because he was a faithful and righteous Person Thus I interpret the Words because I discern that the Apostle alludes to Gen. 4. 10. The Voice of thy Brother's Blood crieth unto me from the Ground Wherefore when he saith Abel yet speaketh it is as much as if he had said his Blood speaketh or crieth It spake long ago and it yet speaks like the Souls under the Altar Rev. 6. 10. How long O Lord holy and true dost thou not judg and avenge our Blood Now by this Text I expound that other in Heb. 12. 24. The Blood of Sprinkling that speaketh better things than Abel for so it is in the Greek The Apostle having said before Abel yet speaks i. e. the Voice of his Blood speaketh or crieth to Heaven for Vengeance he here with particular reference to that Passage assures us that Christ's Blood speaks better things than Abel or than the Blood of Abel which was shed by his Brother for whereas that spoke and cried for Punishment this pleads for Mercy and Pardon Christ's Oblation of himself on the Cross by the Effusion of his Blood speaks better things doth more atone and appease the Wrath of God than the Blood of Abel who was spitefully murder'd did incense and provoke it Thus this is a good way of interpreting Scripture sometimes by comparing one Text with another and observing their mutual Relation Many obscure and less intelligible Passages are clear'd by this Means I will content my self with mentioning one Place more viz. Mat. 24. 34. This Generation shall not pass till all these things be fulfilled Which remarkable Words of our Saviour may seem to have been mistaken by those Interpreters that I have met with and merely because they have not minded the Reference of the Words Some have taken this Generation for the Generation then in being in our Saviour's time and so they apprehend him to speak of something that was soon after to be accomplish'd not unlike some of St. Iohn's Visions which were to come to pass in a short time and consequently that those Signs of his Coming which he had foretold in that Chapter were to be every Day expected and if they were meant of his General and Final Coming then that the Overthrow of Ierusalem and of the World should be about the same time And that some of the Signs mentioned by Christ are to be understood properly and peculiarly of the Iewish Nation soems to be clear from that one Passage in ver 20. Pray that your Flight be not on the Sabbath-day which intimates that the Iewish People were particularly concern'd who solemnly observed that Day By this Generation then they understand the present Generation of the Jews which was at that time and to confirm this they observe that this Generation is applied by Christ to the Jews of that Age Mark 8. 12. The Meaning then of this Generation shall not pass c. according to this Acception of the Word is this that whilst the Jews then living were upon the Earth those things which our Saviour had foretold in that Chapter yea all those things should be fulfill'd This were a very good Interpretation of the Words if the thing it self could be proved that is that within so short a time all those Predictions of Christ were accomplish'd But the contrary is very evident for the Chapter speaks of the Day of Judgment as well as of the Devastation of Ierusalem wherefore all the things that our Lord spoke of were not fulfill'd within the Compass of that Generation and consequently that Period of Time could not be meant when it is said This Generation shall c. Secondly therefore others who are sensible of the Invalidity of this Interpretation understand this Generation in a wider and larger Sense and think that by it is meant the Evangelical Dispensation the whole Series of Time from our Saviour's Days to the End of the World the final Upshot of all things And this is a good Exposition of the Text and salves the Sense very well only there is no Proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the last Age of the World This Period of Time is call'd by St. Iohn the last time by St. Peter the End of all things and by St. Paul the Ends of the World but I do not find that it is any where stiled this Generation therefore I do not see any good Ground to apply it here in that manner as some Expositors have done Wherefore I will offer another Interpretation which I hope will not be unacceptable to the Learned though I confess I do not expect it should be presently received because it is wholly new and unheard of But let Impartial Minds judg of it who will not suffer the mere Novelty of an Exposition to hinder their imbracing of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generation of the Heaven and Earth the Whole Creation of the World this vast Mundane Fabrick So St. Iames uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 3. 6. making it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 8. 19 22. And even among Profane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath sometimes the like Acception and is rendred Seculum the World This shall not pass i. e. be destroyed till all these things be fulfilled as if our Saviour had said The World shall continue as it hath hitherto done till all these things which I have foretold but especially these concerning my Last Coming be accomplished but immediately after the fulfilling of them this Generation of the Heavens and Earth this Frame of the World shall be set on Fire shall be consumed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this Signification here i. e. that it imports this System of Heaven and Earth I gather from the Reference of this Verse to the immediately ensuing one Heaven and Earth shall pass away but my Words shall not pass away where you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Generation of Heaven and Earth shall pass away but my Words my Predictions concerning future things which you have just now heard from my Mouth shall not pass away Which is as much as if he had said This great Structure of the World shall perish at last Heaven and Earth shall be destroyed by a general Conflagration but new Heavens and a new Earth shall arise in their room which shall be a Building not made with Hands not of perishing Materials but such as shall last eternally And of this Nature is my Word and Promise such are all my Predictions and particularly this of the Signs of my Coming it shall never be null'd and abolish'd The applying of the words shall pass to the Heavens and Earth immediately after shews that Christ means by this Generation the whole World expressed by Heaven and Earth You see then how sitly 't is said here
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.
proceed now to the other Books of Moses in which I shall be briefer Leviticus hath its Name because it treats chiefly of the Offices of the Levites and the whole Levitical Order It gives us an Account of the Iewish Service and Worship of the particular Employments and Charges of the Ministers of the Jewish Church of their several kinds of Sacrifices and Oblations viz. Burnt-Offerings Meat-Offerings Peace-Offerings Sin-Offerings Trespass-Offerings of the Consecration of Aaron and his Sons to the Priesthood of Laws about Clean and Vnclean things and of Difference of Meats Here they are forbid to eat Blood here they are taught how to discern the Leprosy and how to cleanse it Here are Laws concerning Vows and Things and Persons devoted There are also other Ordinances and Injunctions concerning their Solemn Feasts viz. the Sabbath of the seventh Year the Passover the Feasts of First-Fruits of Pentecost of Trumpets of Expiation of Tabernacles and many the like Usages and Rites which were strictly commanded this People on purpose to keep them from the Idolatrous and Superstitious Ceremonies of the Gentiles that were round about them and would be enticing them to imitate their Practice Besides these Rites were design'd by God to be Types and Representatives of things of a far higher Nature even of Christ himself and the great things which appertain to the Gospel There is likewise a great Number of Iudicial Laws as concerning the Year of Jubilee about the Redemption of Lands and Houses against taking of Usury of the Poor as also concerning Servants and Bondmen Here are Laws touching the Degrees of Affinity and Consanguinity and consequently what Marriages are lawful and what unlawful may thence be inferr'd and several other things belonging to the Iews Civil Law Furthermore here are inserted several Moral Instructions and Excellent Precepts of Natural Religion respecting both God and Men. Lastly towards the Close of all there are Blessings and Curses pronounced the former to such as carefully observe these Laws the latter on those that wilfully break them These aâ—e the Admirable Things contain'd in this Book and which have been the acceptable Entertainment of the Inquisitive and Religious of the Wise and Good in all Ages since they have been extant The Book of Numbers hath its Denomination from the Numbring of the Families of Israel as we may collect from ch 1. v. 3 4. where we read that Moses and Aaron had a special Command from God to Muster the Tribes and to take the Number of all that were fit for War and to Order and Marshal the Army when it was once formed For now in their Passage through the Wilderness they were like to meet with many Enemies and therefore 't was convenient to take an Account of their Forces and to put themselves into a Posture ready to engage A great Part of this Book is Historical relating several Remarkable Passages in the Israelites March through the Wilderness as the Sedition of Aaron and Miriam the Rebellion of Corah and his Companions the Murmurings of the whole Body of the People their being plagued with firy Serpents Baalam's Prophesying of the Happiness of Israel instead of Cursing them the Miraculous Budding of Aaron's Rod. Here also are distinctly related their Several Removings from Place to Place their two and forty Stages or Iourneys through the Wilderness and sundry other things which befel them whereby we are instructed and confirmed in some of the weightiest Truths that have immediate Reference to God and his Providence in the World But the greatest Part of the Book is spent in enumerating those Laws and Ordinances whether Ceremonial or Civil which were given by God and were not mention'd before in the preceding Books as some Particulars of the Levites Office and the Number of them the Trial of Iealousy the Rites to be observ'd by the Nazarites the Renewing of the Passover the making of Fringes on the Borders of their Garments the Water of Separation to be used in purifying the Unclean the Law of Inheritance of Vows of the Cities of Refuge of the Cities for the Levites and some other Constitutions either not inserted into the other Books of Moses or not so distinctly and plainly set down Thus this Book both in respect of the Historical Part of it and of the Addition of Laws not spoken of in the foregoing Books hath its peculiar Use and Excellency Deuteronomy which signifies a Second Law is a Repetition of the Laws before delivered It is the Canonick Mishnah or New Rehearsal of the Divine Law Which was necessary because they that heard it before died in the Wilderness and there being now sprung up another Generation of Men the Law was to be promulged to them The major Part of the People that were living at that time had not heard the Decalogue or any other of the Laws openly proclaimed or being young they had neglected or forgot them That is the Reason why Moses in this Book rehearseth them to this new People and withal adds an Explication of them in many Places yea and adjoins some New Laws viz. the taking down of Malefactors from the Tree in the Evening making of Battlements on the Roofs of their Houses the Expiation of an unknown Murder the Punishment to be inflicted on a Rebellious Son the Distinction of the Sexes by Apparel Marrying the Brother's Wife after his Decease also Orders and Injunctions concerning Divorce concerning Man-stealers concerning Vnjust Weights and Measures concerning the Marrying of a captive Woman concerning the Servant that deserts his Master's Service and several other Laws not only Ecclesiastical and Civil but Military There are likewise inserted some New Actions and Passages which happened in the last Year of their Travels in the Wilderness Moreover Moses in this Part of the Pentateuch shews himself a True Father Pastor and Guide to that People a Hearty Lover of them and their Welfare in such manifest Instances as these his often Inculcating upon them the many Obligations which they lay under from God the Innumerable Favours they had received from him his frequent and pathetick Exhortations to Obedience and living answerably to the singular Mercies which were conferr'd upon them his constant Reminding them of their former Miscarriages their Murmurings and Rebellions against Heaven and all their Unworthy Deportment towards their Matchless Benefactor his compassionate Forewarning them of the Judgments of God of the Various Plagues and Punishments which would certainly be the Consequence of their persisting in their Sins Lastly his Affectionate Encouraging them to Obedience from the Consideration of the endearing Promises which God had made to them and which he would assuredly make good if they did not frustrate his Designs of Mercy towards them by their own wilful Obstinacy These are the Excellent Subjects of this Divine Book and which render it so unvaluable a Treasury Hitherto of the Pentateuch or Five Books of Moses And that he was the Penman of them I think need not be question'd though