nothing in Scripture that looks like Inconsistent and Contradictory Upon a diligent Search we shall discern a mutual Correspondence in the Stile Matter and Design of these Writings we shall find a happy Concurrence of Circumstances and an admirable Consistency in the Doctrines and Discourses in so much that we shall be forced to acknowledg that upon this single Consideration it is reasonable to believe that these Writings were endited by the Holy Spirit This Harmony then of the Scriptures I may justly reckon among the Inward Notes of the Truth of Scripture because it is adjoined to the Matter of it which is of the very Intrinsick Nature of it What Iustinian professes and promises concerning his Digests in his Preface to them that there is nothing Clashing and Contradictory in them but that they are all of a piece is true only of the Sacred Laws of the Evangelical Pandects which contain in them nothing Dissonant and Repugnant The Old and New Testament the Prophets and Apostles are consonant to themselves and to one another which is a great Argument of the Truth of them There is nothing in one Place of Scripture opposite to the true Meaning which the Holy Ghost hath revealed and asserted in another The Contents of the whole Book whether you look into the Doctrinal or Historical Part of it have nothing contradictory in them All the Authors of it agree in their Testimonies and assert the same thing and consent among themselves It is the Nature of Lies and Forgeries that they hang not together as Lactantius on the like Occasion hath observed Especially if you search very inquisitively and narrowly into them you will perceive that they are thin and slight and may easily be seen through But the Contents of these Writings have been diligently inquired into and with great Care and Industry examined by all sorts of Persons and yet they are found to be every ways Consistent with themselves and the Testimony of the Writers is known to be Concurrent and Agreeing All wise and curious Observers must needs grant that there is no Book under Heaven that parallels the Scriptures as to this Which shews that they are more than Humane Writings yea that they were Divinely inspired and dictated And this I take to be the Sense of St. Peter who assures us that no Prophecy of the Scripture is of private Interpretation He speaks of the first Rise of those Prophecies which are in Scripture they are from God they are not of private Interpretation they are not from Man's Invention they are not of his own Brain and Fancy but they are to be esteem'd to be as they are Divine and Heavenly Oracles Thus the Word of God is Witness to it self and stands in need of no others The Scripture is sufficiently proved by what is in it and is to be believed for its own sake Which made an antient Writer say We have compleat Demonstrations out of the Scriptures themselves and accordingly we are demonstratively assured by Faith concerning the Truth of the things therein delivered Which cannot be said of any humane Writings in the World for they carry no such Native Marks with them But the very Inward Notes of the Truth and Authority of the Scriptures create in us a certain and unshaken Belief They may be known from all other Writings whatsoever by the Excellent Transcendent and Divine Matter contained in them and by the peculiar Manner of delivering and publishing it These I call Internal Proofs because they are taken from the Books themselves because they are something that we find there These assure us that they were written not by Man but by God There is yet another Internal Testimony I call it so because it is within Vs though not in the Scriptures As I have shewed you that the Holy Spirit speaks in the Scriptures and bears Testimony to the Truth of them so now I add that this Spirit speaks in Vs and works in our Hearts a Perswasion that the Scriptures are the Word of God By this Spirit we are enabled to discern the Voice of the same Spirit and of Christ in those Writings This witnessing Power of the Spirit in the Souls of Believers is asserted in Acts 5. 32. 15. 7 8. and in 1 Iohn 5. 6. From these Places it is clear that there is an Illumination of the Spirit joining with our Consciences and Perswasions and this Spirit powerfully convinces all Believers of the Truth of the Scriptures This Testimony follows immediately on our setting before us the Inward Excellencies of the Scripture as I have represented them for God makes use of those Evidences and Arguments to beget a Belief in us of the Divine Authority of Scripture The Spirit enlightens and convinces Mens Minds by those Means but more especially he urges these Evidences on the Hearts of the Religious and Faithful and thereby brings them to a firm Perswasion of the Scriptures being the Word of God This is no Enthusiasm because it is discovered to us by proper Means and Instruments whereas that is without any and is generally accompanied with the despising of them But the Evidences and Notes in the Scripture are the Reasons and Motives of our Belief only the Holy Spirit comes and prepares and sanctifies our Minds and illuminates our Consciences and causes those Arguments and Motives to make Impression upon us and effectually to prevail with us and to silence all Objections to the contrary Thus the Truth of Scripture is attested by the Holy Spirit witnessing in us But when I say the Testimony of the Spirit is a Proof of the Truth of the Scripture I must adjoin this that this Proof serves only for those that have this Spirit it may establish them but it cannot convince others No other Man can be brought to be perswaded of the Truth of those Sacred Writings by the Spirit 's convincing me of the Truth of them Besides this Proof is not in all that really believe the Truth of these Books some may be convinced of the Truth of them without this but where this is it is most Powerful and Convictive and surpasses all other degreâ— of Perswasion whatsoever There is no such câ—tain knowledg of the Truth of these Holy Wâ— tings as by the Testimony of the Sacred Spirit 〈◊〉 the Hearts of Men produced there in a ration â— way and in such a manner as is most sutable 〈◊〉 our Faculties CHAP. II. External Proofs of the Truth of the Holy Scriptureâ— Viz. the wonderful Preservation of them and Vniversal Tradition Which latter is defended against the Objections of those that talk of a New Character wherein the Old Testament is written Thâ— Iewish Masoreth attests the Authority of these Writings The Hebrew Text is not corrupted The Points or Vowels were coexistent with the Letters F. Simon 's Notion of Abbreviating the Historicâ—â— Books of the Old Testament rejected The New Tement vouched by the unanimous Suffrage of the Primitive Church The
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
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
Industry to preserve Scripture from Corruption We may gather from this Diversity of Readings that Men have been very inquisitive and careful in their comparing of Copies but we cannot thence argue that the Text is adulterated yea rather we may infer that it is not for from this comparing and vying of Copies we come to know and be ascertain'd which is the True and Authentick one And we may farther add with the same excellent Author That it is morally impossible since our Saviour's time and indeed for many hundred Years before that that the Scriptures particularly of the Old Testament should have been corrupted for the Multitude of Copies was then such hath been since much more such and so far dispersed that neither one Man nor one Body of Men could ever get them into their hands to corrupt them and if some few or mâ—â—â—ny Copies had been corrupted but not all thâ—â— sincere Number would have detected the corrupt Again let it be consider'd that the antient Orthodox Writers of the Church do all ciâ—â— these Scriptures as we now have them in everything material Yea that most Hereticks have pleaded these same Scriptures and denied them not to be genuine To establish us yet further we must remember that these Writings have been openly read to the People in all their solemn Assemblies in the several Ages since Christianity began and they being thus constantly used could not possibly be altered and corrupted Besides that all private Christians were exhorted to read and use them in their Families whereby they became so known and familiar that whenever any Alteration was made they could presently observe it Lastly notwithstanding the Author of a late Tractate hath brought divers Objections against the usual Tradition that such and such Books of the Bible were wrote by the Authors whose Names they bear and though Mr. Hobbs before him had done the same yet neither of them have effected it with any Success This is all they have done they have only shewed that they are not so civil to the holy Writings as they are to the profane ones for it is every whit as clear that the Books of the Holy Scripture were written by the Persons under whose Names they go as that any other Writings were put out by those whose Names they bear Nor can these Men vouchsafe to shew that Civility to these Sacred Books which even Iews and Gentiles have done for when both â—hese opposed these Books you will not find that they ever questioned the Authors but the Doctrine only We are therefore to look upon these Men and such as take part with them as acting with higher Prejudice than either Jews or Heathens did and accordingly we are to slight what they say unless it be thus far that from their impotent and malicious Cavils we may be further confirmed in this Perswasion that these Books of the Old and New Testament were indeed written by those Authors under whose Names they are now received that these Scriptures which we now have are the same which the Primitive Church received from the Apostles that the Copies we have of the Bible are not corrupted that God hath preserved the Scriptures both of the Old and New Testament from all considerable Change and Depravation his Providence not suffering any such thing that the Canon of Scripture which is now received is the very same that it was at first and which is the Sum of all that the Truth and Authority of it are impregnable It may be expected I should speak of the Apoâ—ryphal Books which I have not reckoned among the Inspired Writings For doing this I have good reason for I find them excluded from the Canon of Scripture by those that are the best Judges of it I mean the Iews who were the great Keepers of the Scripture They never took these into the number of the Books of Holy Writ and that for these two Reasons First because they were not writ by the Prophets The Jews believed that the Spirit of Prophecy ceased among them as soon as Malachi had done prophesying They owned no Divine Inspiration after his time and accordingly received not the Apocryphal Books into the Canon of Scripture i. e. Books Divinely inspired 〈◊〉 was written after Malachi's time who was 〈◊〉 last Prophet was not Canonical was not of 〈◊〉 Authority and therefore is not emphatical called Scripture For as St. Paul informs us 〈◊〉 Scripture is given by Inspiration of God 2 Tim. 3. 〈◊〉 That is the Mark and Criterion of Scripture 〈◊〉 is back'd by St. Peter 2 Pet. 1. 21. Holy Men 〈◊〉 God spake as they were moved by the Holy Ghost 〈◊〉 those Writings which were not by Inspiration 〈◊〉 God nor from the immediate Motion of the 〈◊〉 Ghost are not to be reckoned as Holy Scriptuâ—â— and such are the Apocryphal Writings they werâ—â— written after the cessation of Prophecy and Diviâ—â— Inspiration and so they are not of Divine Authâ—â—rity and cannot be esteemed Canonical Scriptureâ—â— Secondly the Jews received not the Apocrypha 〈◊〉 to their Canon because it was written in Greek not in Hebrew as all the Canonical Books are For God would not they say give them Scripturâ— in an Unknown Tongue The Oracles of Goâ— were to be committed to his People in the Authentick Language which is that of the Jews The Apocryphal Writings being not such are rejected by them and not taken into the Canon of Sacreâ— Writ And as they were not received by the Jewiâ— Church so not by the Christian one You cannot but observe that Christ and the Apostles who frequently quote the Canonical Books never quoâ—â— any of the Apocryphal ones which gives us to understand that they were not reputed as Inspired Writings otherwise it is most reasonable to think that our Saviour or his Apostles and Evangelists would at one time or other have cited some one Passage at least out of these Books it being their great Work as you may see to prove the Truth of what they delivered from the holy Scriptures which were inspired by God in former Times They embraced all Occasions of establishing Christianity upon the Writings of the Inspired Prophets who went before therefore if the Apocryphal Writers had been of that number they would certainly have been quoted by them and because they are not it is an Argument that they are not Inspired Writers Again the Christian Church which immediately succeeded that which was in the Days of Christ and the Apostles received not these Writings as Divinely inspired and therefore excluded them from the Canon of Scripture Look into the Writings of the antient Fathers of the Church who without doubt made it their business to search into the Canon of Scripture and to be satisfied which were the Divinely inspired Books and there you will see that those of the Eastern Church received only the Jews Canon of Scripture as to the Old Testament Thus Origen recites the Canonical Books of it as they are now reckoned viz. two
and twenty after the number of the Hebrew letters And Cyril of Ierusalem hath these express Words Read these two and twenty Books but have nothing to do with the Apocryphal ones Study and meditate only on these Scriptures which we conâ—idently read in the Church The Apostles and first Bishops were true Guides and were more wise and religious than thou art and these were the Men that delivered these Scriptures to us Thou then being a Son of the Church do not go beyond her Bounds and Orders but acknowledg and study only the two and twenty Books of the Old â—â—â—stament And other Fathers of the Churâ—â— as Melito Bishop of Sardis Athanasius Amphiloâ—â—us Epiphanius Eusebius Gregory Nazianzen Gâ—â—gory the Great Basil Chrysostom testify that 〈◊〉 Books and no others of the Old Testamâ—â—â— which we receive now were the Canonical Booâ—â— of old and received so by the first Christiâ—â— Those eminent Lights of the Latin Church Râ—t Ierom Hilary disown as Uncanonical 〈◊〉 Books of Apocrypha The two latter especially 〈◊〉 very positive Ierom expresly tells us that 〈◊〉 Canonical Books of the Old Testament are but 〈◊〉 and twenty just the number of the Hebrew Alâ—phabet and no more and he enumerates the particular Books which constitute the whole 〈◊〉 saith indeed that some make them four and twâ—â—ty but 't is the same Account for they reckâ—â— Ruth and Lamentations separately But as for 〈◊〉 others he saith they are not part of Inspired Scripture and the Church doth not receive theâ— among the Canonical Writings So Hilary givâ— us the just Catalogue of the Books of the Old Tâ—stament and peremptorily affirms that there 〈◊〉 but two and twenty Canonical Books of it in all which are the same with the thirty nine according to the reckoning in our Bibles To Fathers wâ— might add Synods and Councils as that antieâ—â— one of Laodicea conven'd A. D. 364. which drew up a Catalogue of the Books of Scripture and makes mention only of these which we now râ—ceive but leaves out the Apocryphal ones This Canon was received afterwards and confirmed by the Council of Chalcedon one of the first four General Councils And the sixth General Council held at Constantinople A. D. 680. expresly ratified the Decrees of that old Laodicean Council and particularly this that the Canonical Books of the Old Testament were but two and twenty There is another Reason also besides the Universal Suffrage of the Christian Church why the Apocryphal Books are ejected out of the Canon viz. because some things in them are false and contrary to the Canonical Scriptures as in Ecclesiasticus 46. 20. 2 Esdras 6. 40. and some things are vitious as in 2 Maccab. 14. 42. After all this it is easy to answer what the Romanists say on the other side They quote the third Council of Carthage which they tell us received the Apocryphal Books into the Canon And among the Fathers St. Augustin they say owns them besides that two Popes viz. Innocent the First and Gelasius took those Books which we stile Apocryphal into the Canon As for the Council which they alledg it was but a Provincial one and therefore is not to be set against those more Authentick and General Councils which I produced Nor must that one single Father whom they name stand out against that great number of Greek and Latin Fathers whom I mentioned The Popes bear a great Name among our Adversaries but they are but two and must not be compared with those Councils and that multitude of Fathers who are on our side Or if they lay such great stress on a Pope I can name them one and he one of the most eminent they ever had viz. Pope Gregory the Great who declares that the Book of Maccabees a main Piece of the Apocryphal Wrâ—â—tings is no part of the Canon of Scripture Wâ— may set this One Pope for he is Great enough against the other Two Besides their own 〈◊〉 are against them the Apocryphal Books are 〈◊〉 received as part of holy Inspired Scripture by Iâ—â—dorus Damascen Nicephorus Rabanus Maurus Hâ—go Lyranus Cajetan and others who are of greâ—â— Repute in the Church of Rome We regard 〈◊〉 what the pack'd Council of Trent hath decreed viz. That besides the two and twenty Books 〈◊〉 the Hebrew Canon those also of Tobias Iuditâ— the Wisdom of Solomon Ecclesiasticus Maccabeâ—â—â— Baruch are to be received as Canonical and thâ— they are of equal Authority with the Canon oâ— the Old and New Testament What is this to the general Suffrage of the Primitive Councils Fathers and Writers who have rejected the Apocryphal Books and received but twenty two into the Canon of Scripture belonging to the Old Testament You see what Ground we have no other than the Vniversal Church We reject some Books as Apocryphal because they were generally rejected by the antient Primitive Church and we receive the rest as Canonical because they were believed and owned to be so by the universal Consent of the Church See this admirably made good in Bishoâ— Cousins's History of the Canon of Scripture Yet aâ—ter all that hath been said we count the Apocryphâ— Writings worthy to be read and perused The there be some things amiss in them yet we give great Deference and Respect to them as containing many Historical Truths and furnishing us witâ— Matter of Jewish Antiquity as likewise because there are many Doctrinal and Moral Truths in them especially in the Books of Wisdom and Ecâ—lesiasticus For this Reason I say we bear great Respect to them and rank them next to the Holy Canon and prefer them before all Profane Authors This was done by the antient Fathers who frequently alledg'd them in their Sermons and Discourses which is one Reason I question not why these Apocryphal Books came to be made Canonical by some of the Church of Rome namely because they were so often quoted by the Fathers and in some Churches read publickly But this is no Proof of their being Canonical but only lets us know that these Books were in their Kind useful and profitable as indeed they are Therefore St. Ierom saith the Church receives not these Books into the Canon of Scripture though she allows them to be read And concerning these Writings our Church saith well quoting St. Ierom for it She doth read them for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Which gives us an exact account of the Nature of these Books namely that they contain excellent Rules of Life and are very serviceable to inform us of our Duty as to several weighty things but they being not dictated by the Holy Ghost as the other Books of Scripture are they are not the infallible Standard of Divine Doctrine and therefore are not to be applied and made use of to that purpose This and the other Reasons before mentioned may prevail with us to think that these Writings ought not to be
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
are only Poetick Flourishes and therefore must not be thought to refer to any real thing The fixing this on my mind kept me from running into those Extravagancies which some have been guilty of whilst they imagined that the Poets in all or most of the particulars with which their Fables are stuffed allude to so many express passages in True History I attended to the main thing in their Writings which I saw came so near to Scripture the rest I pass'd by as meer Poetick Flash and Foolery and not to be taken notice of In short I have always trod where there is some tolerable ground and footing and I have omitted several particulars which others insist upon meerly because they have so sandy a bottom So little Reason have any to blame me for indulging of Fancy in this present undertaking where I have endeavour'd in abundant instances to make it probable that the Pagans borrowed from the Sacred Writings CHAP. VIII The Antiquity of the Writings of the Old Testament asserted The way oâ— communicating Scriptural Truths and Historieâ— to the Pagans viz. by the Commerce which the Iews had with other Nations by their being dispers'd over all the World by the Translation of the Bible into Greek by the Travels of Philosophers and other Studious Men among the Heathens How the Sacred Truths but especially the Historical part of the Old Testament came to be misunderstood and corrupted viz. by the confusion of Tongues by being Transmitted to Barbarous People by length of time by passing through many hands by the Superstition and Idolatry of the Receivers by the affectation of Mysteries and Abstrusities by the Grecian Humour of Inventing and Romancing by Mens being Timerous by Ignorance of the Jewish Religion and Affairs by aâ— Averseness and Hatred to the Jews It was thought by some dangerous to insert the Holy Text into their Writings What designs the Devil had in corrupting the Scripture and mixing it with Falsities iâ— the Books of the Pagans BUT not withstanding all I have said there are some who will by no means entertain this Discourse but with great earnestness and violence oppose it I am obliged therefore in the next place to fortifie it by Reason I will discover to you the Foundations on which my Opinion is built and give you a Rational Account how it comes to pass that the Heathens bear witness to the Old Testament This I will do first by shewing you how they came by these Traditions and Truths Secondly whence and how they disguis'd and corrupted them For the First It is not likely the Gentiles could light on these things by Natural Reason for those discoveries concerning the Creation and the Paradisiacal State of Man and the particular mannâ—r of his Fall and several other things which I mention'd are beyond Nature's Ken they are not such things as fall within the cognizance of Men as they are Rational Creatures therefore they must be particularly Revealed to Mankind And the Authentick Body of Divine Revealed Truth being the Bible we cannot but infer that those things were borrowed from that Sacred Volume And as for Matters of Fact relating to the Old Patriarchs and other Eminent Men in former days on which I have asserted that many of the Pagan Stories and Fables depend these were Recorded in those Sacred Books first of all and therefore these Books are the Fountains from which the Heathens took these Relations This Argument I take to be unanswerable namely that the Old Testament is the First and Antientest Book that ever was extant and therefore when the Pagan Writers mention things in this Book they took them thence or from those Persons who had them out of these Writings Here then it is necessary to insist a little on the Antiquity of this Holy Volume That Moses's Writings were long before all others is proved by several of the Fathers of the Christian Church You may reckon the Date of his Books to be about A. M. 2460 which was above 400 Years before the Trojan War before which we do not hear of any Writers whatsoever Yea it was above a Thousand Years after it that the Antientest Historian unless you will reckon those Fabulous ones Dares Phrygius and Dictys Cretensis appeared Without controversie Moses was the Oldest Historian either Natural or Ecclesiastical The Antiquity of his Works is beyond all other Books they all begin long after him And as for some other Books of the Old Testament they were before the Writings of any Heathens To begin first with the Antientest Egyptian Writers some tell us that in Moses's time flourish'd those Excellent Philosophers Zoroastres and Mercurius Trismegistus but whâ—n yoâ— come to Examine this you find no less than four Zoroastres's and to which of these the Writings are to be attributed and what date they bear iâ— uncertain so that we can conclude nothing there There are also great Disputes about Herâ—os or Trismegistus namely who he was and when he Lived and at what time the Writings that go under his Name were written and whether they be genuine Kircher holds them to be such but Casaâ—bon attempâ—â— the contrary His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quoted by 〈◊〉 â—artyr Lactantius and Augustin and therefore 〈◊〉 Ancient but his Antiquity cannot be proved 〈◊〉 be equal with that of the Holy Writers Manetho or Manethos who writ the Egyptian History lived but in Ptolomaeus Philadelphus's time Then for the Phaenician Antiquities which Sanâ—athon writ in the Phaenician Tongue and which Philo Biblius who lived in Adrian's time â—â—rn'd into Greek of which Version Eusebius hath â—â—eserv'd us a Famous Fragment though Scaliâ—â— hath labour'd to prove them Supposititious 〈◊〉 some others reckon them not as such and â—â—rticularly the Learned Bochart hath Commentâ—â— upon them as true and Genuine Writings 〈◊〉 as for the Anâ—iquity of this Phaenician Histoâ—â—â—n and Theologer though it may be acknowâ—â—dg'd to be great yet without question he was â—oses's junior by many hundred years And so was the Author of the Babylonian or Chaldean 〈◊〉 for Berosus who is said to compile â—â—â—m lived at the same time that Manetho did And though perhaps Frier Annius hath imposed 〈◊〉 the World by the Name of this Author as some think and accordingly bring several Arguments to prove this new Berosus a Cheat 〈◊〉 it doth not follow that the old one of â—hom both Iosephus and Eusebius have preserv'd the fragments was such Some Greek Writers plead great Antiquity next Orpheus and Muâ—â—â—s the Ancientest of them all are â—aid to have Lived in Gideon's days which was about 200 years after Moses And 200 years after this Lived Dares Phrygius and Dictys Cretensis who wrote the Trojan War And 100 years after this Homer wrote his Poem who Flourish'd not 'till at least 150 years after David the Divine Poet. This is observable that the Greeks as soon as they had gain'd any knowledge of Letters and Arts fell to inventing of incredible Stories and writing
of meer Fictions Whence Eusebius complains that there were nothing but meer Fables in the Greek Histories if they may be call'd Histories before the beginning of the Olympiads that Famous Greek Epoche or Computation which began from the Instauration of the Olympick Games by Iphitus but when this was is not very clear for some say it was in the time of Azariab King of Iudah above two hundred years after the Death of Solomon others say in the Reign of Vzziah King of Iudah A. M. 3173. Others fix it A. M. 3189 eight years before the Birth of Romulus and Remus four hundred and seven years after the Destruction of Troy Others place the Olympiads lower about A. M. 3228 others A. M. 3256 about seven hundred and fifty years before Christ. Varro's Division of Times into Vnknown Fabulous and Historical the last of which he begins not 'till the Greek Olympiads proves this very thing The most Ancient Greek Historians were Archiloâ—us Aristeas Proconnesius Hecataeus Milesius Charon Lampsacenus c. but nothing of their Writings is preserved Herodotus is the Ancientest Greek Historian we have extant and therefore is called the Father of History but he begins his Historical Relations but a little before the Prophetick Histories of Ezra Nehemiah and Daniel make an end You will find this Argument prosecuted by Clemens Alexandrinus who shews that the Learning and Knowledge of the Hebrews was before that of the Greeks as much as the Iewish Nation was before the Seven Wise Men and the Sacred History before the Argolick He shews that Thales and Solon two of their Wise Men lived about the forty sixth and the fiftieth Olympiad and Pythagoras about the sixty second than which the Iews were much older by the confession of Philo Pythagoreus Aristobulus Peripateticus and Megasthenes He compares the Age of Moses with Bacchus the Seven Wise Men and some of the Grecian Gods and proves that he was above six hundred years before any of these He demonstrates from Chronological Computations that Hâ—ggai aâ—d Zachary were Elder than Pythagoras and that Solomon was much Seniour to the Wise Men. And all this is in order to this that the Greeks as well as the Chaldeans and Egyptians had their Knowledge from the Hebrews and not these from them Seeing then that the Ancientest Pagan Writers are short of the Holy Scriptures seeing all Authors and Writers are after Moses for he indeed was before all the Great things that are in Pagan History 400 years before the Trojan War which is the first starting of History with the Greek and Roman Authors His Laws had the precedency of all others whatsoever yea the very name of Law was scarce extant at that time in all Homer you can't find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no written Rules to direct their Manners by the will of their Princes was the only Law since these things are thus the Transcendant Antiquity of the Writings of the Old Testament is hence undeniably proved These are the ancientest Memorials in the World these are the oldest Monuments of Truth and consequently the Iews were the first People that had these things set before them and as a consequent of that all others took from them From this comparing the Antiquity of Writers it is clear that Moses's Laws and the Customs of the Patriarchs were not borrowed from the Pagans as some have imagin'd but that the Chaldeans Phaenicians and Egyptians yea that the Arabians and Persians as might have been shewn and as the Learned Dr. Stillingfleet now a worthy Prelate of our Church hath proved in his Admirable Discourse on this Subject and that the Greeks and Latins have derived their Mysteries from the Hebrews and that all the Gentile Theologers borrowed their Great Truths from the Books of the Old Testament for these being the ancientest and first Records it is most reasonable to believe that those that came after them took from them and that these Sacred Writings yielded matter to those others This is the first Reason to prove that the Pagan Historians Philosophers and Poets were beholding to the Scriptures Secondly I will prove it from the way of Communicating those Scriptural Truths and Histories to them 1. This happen'd by reason of the Commerce which the Iews had with the Neighbouring Nations Chaldeans Phaenicians Egyptians and others Especially in King Solomon's time there was a great Commerce between the Hebrews and these latter and then it is probable the Egyptians learnt many things of the Iews As Solomon Married a Wife thence so it is likely they affected some of the Rites and Manners of his People and espoused their Customs and Usages together with their Notions and Opinions It must be remembred also that the Chaldeans Phaenicians and Egyptians were the Nations which Greece Traded with and so this Country had an opportunity of receiving the Iewish Traditions and Customs at the second hand and hence it is that you have the footsteps of them so frequently in the Greek Authors as well Poets as others Nay to speak more generally Iudea was very well â—ituated for the propagating of Laws and Usages to all other Nations for it was placed in that Climate of the World which was fit for this purpose viz. in the middle of the then Inhabited Earth To which convenient situation perhaps the Psalmist refers in Psal. 74. 12. God worketh Salvation in the midst of the Earth And so that of Ezekiel concerning Ierusalem I have set it in the midst of the Nations Ch. 5. v. 5. Secondly A great part of the Hebrews being dispersed over all the World by Divine Providenâ—e had an opportunity of Communicating these things to the Gentiles The main Body of them were sent into Assyria and Babylon by Nehuchadnezzar where they had converse with those Sâ—rangers seventy years and a part of them were carried at the same time into Egypt with Ieremiah It is not to be doubted that they carried with them the Holy Writings which were then extant and out of them they daily imparted the passages of the History of the Creation of the World and Noah's Flood and the Propagation of Mankind and other the like particulars contained in those Books Afterwards when they were beaten by Pompey and made Slaves they were carried Captive into Egypt Syria Greece Rome Besides that in the times of the Maccabees some had freely left their Country and went into Egypt to make Proselytes there When they were thus scattered into these Foreign Countries it is no wonder that the People in these parts attain'd to some knowledge of the Sacred Books and of the Traditions of the Iews They must needs hear and learn something of those Matters Conversing familiarly with the Iews 3. The Iewish Notions and Customs might easily be Communicated to the Gentiles seeing Moses's Writings were Translated into Greek in the time of the Persian Monarchy if not before it as Eusebius reports from Megasibenes a Man well Skill'd in History and who
I find it is yea flatly denied by Aben Ezra and Pererius and lately by Hobbs and Spinosa A very little Portion of them was writ by him saith Monsieur Simon who hath a new Notion of certain Publick Scribes or Registers that penn'd this and other Parts of the Old Testament which sort of Abbreviating Notaries he borrows from the Egyptians as he confesâ—es himself because there were such Officers in the Egyptian Court who had a Privilege to add to or take away from to amplify or abridg the Publick Records he thence groundlesly infers there were such among the Iews who made what Alterations they pleased in the Sacred Writings which Paradox of his I have consider'd and made some Reflections upon in a former Treatise This I may truly say that it is not necessary that we should know who was the Particular Penman of this or any other Book of the Holy Scripture because the Authority of them depends not on the Writers of them but on the Holy Ghost who endited them They are the Books of God that is their peculiar Character and Dignity and that alone makes them Authentick after they have been delivered to us by the unanimous Consent of the Church so that there is no absolute Necessity of our certain knowing who penn'd them Yet this must be said that it cannot with Reason be denied that the Authors of some of these Sacred Books are well known and particularly there are very convincing Proofs that Moses wrote the Books which I have been giving an Account of This may be evinc'd from our Saviour's Words Luke 16. 31. 24. 27. where by Moses as is most evident he means the Books of the Pentateuch and consequently thereby lets us know that Moses was the Writer of them And more expresly the Book of Exodus is call'd the Book of Moses by our same Infallible Master Mark 12. 26. And St. Paul tells us that when these Books are read Moses is read 2 Cor. 3. 19. And both our Saviour and this Apostle distinguish between Moses and the Prophets Luke 16. 29. Acts 26. 22. plainly signifying that as those Books which pass under the Prophets Names are theirs so these that are said to be Moses's were written by him I think this is very plain and needs not to be further insisted on As to the Objections of those Men before named against this I forbear to produce them and to return particular Answers to them because this is so lately done by Monsieur Clerk and because another Learned Frenchman hath laudably performed this Task Especially he hath with great Vigour and as great Success attack'd Spinosa a Iew as they tell us by Birth but neither Iew nor Christian by Profession but a Derider of both We may also find his Arguments which are generally borrow'd from Aben Ezra refuted with great Clearness by the Learned Professor of Diâ—inity at Paris who at the same time betakes himself to the Positive Part and renders it unquestionable that Moses himself was the Author of the Five Books that go under his Name Wherefore the particular Fancies of those few Objectors and those no Friends to the Sacred Text are not to be heeded by us As to that common Scruple which is so much insisted upon that in the last Book of the Pentateuch there is mention of Moses's Death and some things that happen'd after it whence they conclude that Moses wrote not those Books or at least not the last of them I take this to be a sufficient Answer that Moses being a Prophet might foresee and have revealed to him a particular Account of his own Death and so he committed it to writing by a Prophetick Spirit wherefore none can from thence prove that he was not the Penman of all this Book However we will not contend here for perhaps the Conclusion of this Book was affixed by Ioshua or afterwards by Ezra who was an Inspired Person likewise and who revised the Books of the Old Testament and inserted some things into them by the same Spirit that endited the rest Notwithstanding then the foresaid Objection which refers only to a few Passages in the End of the Book of Deuteronomy wâ— have Reason to assert that the whole Five Books excepting that little Addition in the Close were written by Moses these are his Authentick Records consisting chiefly of History which compriseth in it the Occurrences of about 2400 Years and Laws which were given by God Himself to his own People and will be of use to the End of the World Here is the Cabinet of the greatest Antiquity under Heaven here are the First and Oldest Monuments of the World 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 NExt unto this is that Excellent History written by Ioshua the Captain General of the Israelites and Moses's famous Successor whose very Name without doubt was as terrible to the Canaanites as those of Hunniades and Scanderbeg were afterwards to the Turks Here he admirably describes the Holy War the Martial Atchievements and Stratagems of the People of God against those Nations whose Lands they were to possess and at length their Victory over them Here are very particularly set down their Conquests over those Kings and Countries This Book is the Fulfilling of the Promises which were made to them concerning the entring into Canaan and enjoying that Land which is a Type of the Heavenly Canaan the everlasting Rest which remaineth to the People of God Heb. 4. 9. Here is the Actual Possession of that Promised Inheritance and the Division of it among the several Tribes by Lot The short is in the whole Book which I must not now give you by retail there are abundant Demonstrations of the Divine Providence repeated Instances of the Infinite Kindness of God to his Servants remarkable Examples of the Divine Vengeance on his Enemies yea and visible Proofs of his Severe Dealings with his own People when they refuse to obey his Will and when they act contrary to it Here is in the large Account which is given of Ioshua and his Actions an Exact Character of a Worthy Prince a Ruler a General who ought to signalize himself by his Exemplary Piety and Zeal for Religion by his constant Sobriety Justice and Charity by his undaunted Courage Valour and Prowess by his deep Wisdom Policy and Conduct And his Great and Wonderful Success which is so much required in a General crowned all The Whole contains the History of the Jews from Moses's Death till the Death of their Great Commander Ioshua in all about eighteen Years And 't is not to be wondered at that the Age Death and Burial of this latter are
a Consequent of them the many Disappointments and Crosses he met with the various Judgments and Plagues which were inflicted on him and his People by God The Books of the Kings are the History of the Kingdoms of Israel and Iudah under the Reigns of their several Kings The first contains the latter Part of the Life of David and his Death the Glory and Prosperity of that Nation under Solomon who succeeded him his erecting and consecrating of the Temple at Ierusalem his scandalous Defection from the true Religion the sudden Decay of the Jewish Nation after his Death when it was divided into two Kingdoms under Rehoboam who reign'd over the two Tribes of Iudah and Benjamin and under Ieroboam who was King over the other ten Tribes that revolted from the House of David The rest of it is spent in relating the Acts of four Kings of Iudah and eight of Israel The second Book which is a Continuation of the History of the Kings is a Relation of the Memorable Acts of sixteen Kings of Iudah and twelve of Israel and the End of both Kingdoms by the carrying of the Ten Tribes Captive into Assyria by Salmanasser and the other two into Babylon by Nebuchadnezzar the just Rewards of that People's Idolatry and Impenitency after so many Favours shew'd to them This and the former Book together comprehend the History of about four hundred Years The Chronicles or Iournals according to the Hebrew are the filling up of those Parts of the History which are omitted in the Books of the Kings And though we know not which of these Histories viz. of the Kings or the Chronicles I speak as to the main Body of the Books not one particular Passage as that in the Close of the Second Book of Chronicles where mention is made of the Deliverance of the Iews by Cyrus which might be added afterwards were written first for the Book of Kings refers to the Book of Chronicles and this again sends the Reader to that yet this we see that this of the Chronicles is more full and ample sometimes than that of the Kings what was left out or not so fully set down in the one is supplied in the other And thence these Books are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Remains Supplements Additions by the Greek Interpreters The first Book of Chronicles relates the Rise and Propagation of the People of Israel from Adam which is the entire Subject of the first Nine Chapters which consist wholly of Genealogies and then afterwards most punctually and accurately gives an Account of the Reign of David The second Book as faithfully sets down the Progress and End of the Kingdom of Iudah even to the Year of their return from the Captivity in Babylon These Books of Chronicles together with those of the Kings and Samuel make up the Best and Choicest History in the World Here we are abundantly furnish'd with such Useful Notices Truths and Maxims as these all confirmed by Noted and Illustrious Examples and such Instances as are Certain and Unquestionable Crowned Heads are encircled with Cares and seldom find rest and repose though their Lives are more Splendid yet they are not less Calamitous than those of the Common People Good Kings are rare and the Number of them is inconsiderable in comparison of those that are Bad. The best Kings have their Faults and some of them of a very scandalous Nature There is little Piety in Princes Courts and as little Integrity and Honesty The People are easily induced to follow the Examples of their Governours and Religion and Manners too often vary according to the Wills of Superiours Good Kings are the greatest Blessing and Wicked Ones are the greatest Curse to a Nation Princes mistake their Measures when they either disobey God or oppress their People Tyrannical Princes procure their own Ruine The Sins and Vices of Rulers prove fatal to their Subjects Publick Enormities are punish'd with Publick and National Calamities Kings may be known by the Ministers they choose and make use of Those Counsels that are founded in Religion are most successful Evil Counsellours contrive their own Destruction Wars are the Effect and Consequence of fighting against God The Success of Arms depends upon the Divine Blessing The Church is never more shock'd than under Bad Princes Religion and Reformation are never effectually promoted unless the Great Ones have a Hand in them Divisions and Rents about Religion have immediate influence on Secular Affairs and when the Church is divided the State is so too The Revolutions in both are by the particular Disposal of the Wise Over-ruler of the World True Religion and Godliness are attended with Earthly Rewards and Blessings and the contrary bring down the greatest Plagues even in this World The worst Times afford some of the Best and most Holy Religious and Zealous Men. Whatever Changes and Revolutions happen in the Kingdoms of the Earth the Church of God remains secure Though there are great and frequent Defections yet there never is a total Extinction of it In a Word the Church is impregnable this Rock is immoveable And many other Propositions and Maxims of the like Nature which are of great Service in the Life of Man are to be deduced from these Excellent Histories Ezra is a Continuation of the aforesaid Book of Chronicles and compriseth the History of the Jews from the time that Cyrus made the Edict for their Return until the twentieth Year of Artaxerxes Longimanus which was about a hundred Years For the Jews return from Babylon was at two several Times viz. first in the Days of Cyrus the first Perâ—â—an Monarch under the Conduct of Zerubbabel their Captain and Ieshua their High Priest Here are recorded the Number of those that returned Cyrus's Proclamation for the rebuilding of the Temple the Laying of the Foundations of it the Retarding of the Work under the Reign of two of the Kings of Persia at last the Finishing of the Temple in Darius's Reign The second Return of the Jews was in the Reign of Artaxerxes under the Conduct of Ezra a Priest who had been a Courtier in the Persian Court and was sent into Iudea by Artaxerxes in the seventh Year of his Reign which was above eighty Years after the first Return in Cyrus's Time to expedite the Building of Ierusalem This Pious Reformer observing the Peoples 〈◊〉 with Strangers and Inâ—idels and their joining themselves to them in Marriage proclaim'd a â—olemn Fast and Pray'd and Mourn'd and Lamented their gross Miscarriages and with great Earnestness and Zeal exhorted them to Reformation and Amendment of their Ways that they might thereby avert God's Wrath and conciliate his Favour and Pardon This is that Ezra who was the Penman of this Book and who was also a Restorer of the Sacred Books of the Old Testament and collected and methodized them into certain Order and reviewed the Copies and amended all Errata's that were contracted in the time of the Captivity Nehemiah who
wrote the Book which bears his Name was a Jew Cup-bearer to the King of Persia and return'd into Iudea thirteen Years after Ezra There is another Nehemiah who came with those that returned at first from Babylon Ezra 2. 2. but he whom we now speak of came afterwards by Artaxerxes's Leave in the twentieth Year of his Reign and went back to Persia again twelve Years after Neh. 5. 14. This Writer begins where Ezra left of and continues the History of the Building of Ierusalem and of the Deportment of the Iews in those times from the twentieth Year of Artaxerxes to the Reign of Darius about fifty Years in all As Ezra chiefly related the Restoring of Religion and Erecting the Temple so this Author gives us an Account of the Building of the City and the Reformation of the Religion which had been restored In several Particulars he shews what were the Abuses and Corruptions of the People and how they were redressed even by his own Hand He tells us what Methods he took of regulating both their Ecclesiastical and Civil Affairs in short of Reforming both Church and State which were even then so early corrupted From the whole both here and in the Book of Ezra we are taught many useful Lessons but This above all that the Gates of Hell shall not prevail against the Church that they shall never have Power to extinguish this Little Flock Israel is not always a Captive in a strange Land Babylon sends back her Prisoners and Bondmen Her very Enemies by an extraordinary Direction of Heaven promote her Peace and Prosperity For we are informed from this Part of Sacred History that God stirr'd up even the Persian Monarchs to restore his People to Ierusalem and when they were there to help and assist them and to baffle all their Opposers The Book of Esther is a Particular History of what happen'd to the Jews in their Captivity in the Reign of Ahasuerus one of the Kings of Persia whether he was Artaxerxes Longimanus as some think or Artaxerxes Mnemon as most Authors both Antient and Modern say or Artaxerxes Ochus as Serarius holds or Xerxes the fourth Persian Monarch according to Scaliger or Darius the Son of Hystaspes or Cambyses for so various aâ—e the Opinions of Authors I will not here dispute Only we know that the Sacred Writings and the Profane intend the same Person sometimes though they give different Names The Story is this Haman a great Favourite and Minion of the King and advanced to great Honour by him was highly incens'd against Mordecai one of the Captive Jews because he refused to do him Reverence and to Bow to him Whereupon he resolv'd for his sake to compass the Destruction of all the Iews in those Territories and to that end gain'd a Decree from the King to put them all to the Sword But this wicked Design was happily frustrated by means of Esther a Jewish Captive Virgin who for her transcendent Beauty had a little time before been advanced to the Throne and now prevail'd with her Royal Husband to spare the Life of her dear Countrymen In this manner Haman's cursed Conspiracy was defeated he himself advanced to a Gibbet and that of his own preparing the Jews delivered from their Fears and Dangers Mordecai who discover'd this Bloody Design to Queen Esther and who had before that discover'd another Conspiracy viz. against the King which was recorded in the Chronicles and about this time read to him and was in a great measure serviceable by the Divine Providence to bring about this happy Frustration of Haman's Plot this Mordecai I say was preferr'd unto the greatest Honours in the Kingdom and by the by let me suggest that perhaps from his riding the King's Horse and thereby being preferr'd to Kingly Dignity the Story of Darius's being made King of Persia by the Neighing of his Horse had its Rise for as I have often had occasion in another Place to prove the Gentile Historians mistook one Person for another the Hearts and Mouths of all the Jews in the King's Provinces were filled with Joy and an Annual Festival was appointed to be kept in all succeeding Generations in remembrance of this singular and unexpected Deliverance vouchsafed to them This is the Sum of this Short History in which there are many Admirable and Surprizing Circumstances which though they could not be particularly related here commend it to the Reader It is certainly a most Remarkable Instance of God's Singular Providence and Goodness to his Church in discovering and defeating the Contrivances of her malicious and cruel Enemies in delivering her in her greatest Extremities and in bringing Vengeance and Ruine on the Heads of those who plot her Downfal As to the Author of this Book there is no Agreement among Writers though one would be enclined to think that it was Mordecai's by reading ch 9. v. 20. and ch 12. of Apocryphal Esther v. 4. The next Penman of the Old Testament is Iob whose Book might have been placed next to the Pentateuch if it be true as is generally believ'd that he lived about Moses's time Though some are of opinion that he lived a considerable time before the Israelites came out of Egypt and that he was before Moses It was writ by himself say Origen and Suidas but the Rabbins generally pronounce Moses the Author Others make Solomon the Author of this Book discovering as they think his manner of speaking in it The most probable Account is that the Materials of this Book were drawn up first by Ioâ— himself or one or all of his Pious Friends that were concern'd in the things spoken of here and that they coming to Moses's Hands as some of the Jewish Masters tell us or afterwards to Solomon's were made up into Hebrew Verse as we now find it For the greatest Part of the Book is of this Composure and indeed is the first Poetical Book we meet with in the Bible Whence we may infer something concerning the Nature of it viz. that as M. Luther well observ'd Iob and his Friends spake not all the very Words which are set down in this Book for Men do not use to speak in Verse in their Discourse one with another and especially in such a Lofty Stile of Poetry as we read here sometimes But this is true that both their Thoughts and Words were exactly agreeable to what is here written and Things actually and really happen'd as they are here represented only the Whole Argument being clothed in Verse the individual and express Words which they all the time used are not always written down neither indeed could be But we must by no means attend to the Talmudick Doctors who tell us that this Book is not a Relation of Matter of Fact but writ in a Parabolical way to exhibit to the World an Eminent Example of Patience Nor are the Words of the Parisaan Professor to be tolerated who saith the History is true but the
the singing Women spake of Josiah in their Lamentations to this Day and made 〈◊〉 Ordinance in Israel and behold they are written iâ— the Lamentations even those which this Prophet composed Which is also confirmed by the Jewish Historian who voucheth this Poem to be a Fuâ—â—ral Elegy on that Pious King To which St. Ierom adds that this Prophet laments the Loss of Iosias as the beginning of those Galamities which afterwards ensued and accordingly he proceeds to â—ewail the Miserable State of the Iews and particularly the Destruction of Ierusalem which was not then come to pass but is prophetically foretold it being not unusual with the Prophets to speak of things to come as if they were already past Unless we should say as some have that part of this Mournful Song was endited after the taking and sacking of Ierusalem and the carrying the People Captive and is a Passionate Bewailing of the Destruction of the Temple and the Horrid Consequences of it In which also the Holy Man humbly confesseth the Sins of the People and acknowledgeth the Divine Justice in all that beâ—el them to which he adjoineth a Serious Exhortation to Repentance and comforts them with Hopes of a Restoration So that the whole is an Exact Pattern of Devotion in times of Great and National Calamities and Publick Sufferings and instructs us how to demean our selves in such deplorable Circumstances Ezekiel was carried captive into Babylon with those that went thither in the second Captivity which was in the 8th Year of Nebuchadnezzar Reign about ten Years before the time of the last Captivity He prophesied here at the same time that Ieremiah did in Iudaea and afterwards in Egypt Many of the same things he foretold more especially the Destruction of the Temple and the fatal Issue of those that revolted from Babylon to Egypt and at last the Happy Return of the Jewâ— into their own Land He distinctly foretels the Plagues which should certainly be inâ—â—icted on Other Nations who were profes'd Enemies of the Church as the Edomites Moabites Ammonites Egyptians Tyrians and lastly the Assyrians and Babylonians In figurative and mystical Expressions he predicts the Messias and the flourishing Estate of his Kingdom i. e. the Christian Church Because the Prophet begins with Visions and Types and ends with the Measuring of the Mystical Temple therefore by reason of these Abstrusities and Mysteries the Beginning and End of this Book were forbid to be read by the Jews before they came to thirty Years of Age. But the greatest â—art of this Prophecy is plain and easily intelligible it having reference chiefly to the Manners of that degenerate Age wherein the Prophet observes and severely animadverts upon the General Corruption which had invaded them in those Days and which merited the severest Judgments that Heaven could send down upon them He exâ—ibits a Particular Catalogue of the Notorious Enormâ—ties which their Kings their Priests their Prophets their People were infamous for he labours to bring them to a Sense of these scandalous Practices and to make them heartily Relent for them â—inally like a Trne Watchman as he is stiled he â—â—â—â—hfully warneth them of their Imminent Danger and admonisheth them to prevent it if possible by abandoning their Evil Ways This is the Inspired Man that penn'd this Book and this is the â—ook which contains so many worthy and excellent â—â—ings in it Another of the Four Great Prophâ—ts is Daniel who was of the Progeny of the Kings of Iudah 〈◊〉 was contemporary with Ezekiol and was a Capâ—â—â—e in Babylon at the same time that he was There he prophesied and there he wrote and â—his Book is the Result of both the six first Chapâ—â—â—s of which are an History of the Kings of Babyâ—â—â— and of what beâ—el some of the Captive Jews under them Here we have Nebuchadnezzar's Râ—markable Dreams interpreted we have a Relatioâ— of the singular Courage of the three Hebrew Yoâ—â—â— Men that refused to fall down to his Image with the miraculous Deliverance of them out of the Flames Here is unfolded Belshazzar's Fatal Dooâ— contain'd in the Mystical Hand-writing on the Wall with his Death that soon follow'd upon it and the Succession of Darius to the Throne and the Translation of the Monarchy to the Medes It was under this Prince that our Noble Prophet was advanced to his greatest Height of Honour 〈◊〉 whereas he had been a great Courtier and Favosrrite in Nebuchadnezzar's time and in the close of Belshazzar's Reign was made the Third Ruler in the Kingdom now he is made the First being set 〈◊〉 all the Presidents and Princes of the Realm This made him envied and hated but he was hated and persecuted much more for his Religion by the Great Men of the Kingdom and even by a Decree of the King 's own signing committed to the Den of Lions there to be devoured of them But the Hand of Omnipotence immediately interposed and he came out thence safe and his Adversaries and Accusers were sent thither in his room who fared not after the same rate that he did After this he lived in great Esteem Honour and Prosperity not only in this King's Reign but under Cyrus 〈◊〉 Monarch of the Persian Race But as our Authoâ— in the former Part of this Book relates things pasâ— as an Historian so in the six last Chapters he is alâ— together Prophetical foretelling what shall befal thâ— Church in general and particularly the Iews yeâ—â— his Visions and Prophecies reach to future Eventâ— wherein even those that are out of the Church arâ— concerned What can be more valuable than hâ—â— Dream or Vision of the Four Secular Monarchies of the World and of the Fifth which was to be Spiritual viz. that of the Messias What is more famous and celebrated than his Discovery by the Angel Gabriel's Information of the Seventy Weeks viz. of Years i. e. 490 Years upon the expiring of which the Messias's Kingdom was to be set up What plain and signal Prophecies doth this Book afford concerning that Renowned Conqueror Alexander the Great and his subduing the Persian Empire as also concerning the Fierce Wars among his Great Captains and Commanders who succeeded him particularly how clearly and plainly are the Actions of Antiochus the Great and Antiochus Epiphanes his Son described by our Prophet long before these Persons were in being And many other Notable Occurrences relating to the most publick and famed Transactions on the Stage of the World are prophetically fore-signified and revealed by this Divine Seer insomuch that we may justly stile this Book the Apocalypse of the Old Testament to which that Other of the New so often refers and even borrows many things of great Moment Lastly we may particularly note concerning this Book that a great Part of it is written in the Chaldean Tongue viz. from the fourth Verse of the Second Chapter to the End of the Seventh the Reason of â—hich may be this because Daniel was now by his â—â—ng Abode
out of the Book of Iudges but proposed to be inserted there afterwards The plain Answer then is that the Book of the Wars of the Lord is the Book of Iudges together with that of Ioshua where are related the Particulars of the Holy War i. e. the War of the Jews against the Infidels and that in one of these it shall be particularly remembred and recorded what God did in the Red Sea and in the Brooks of Arnon c. and accordingly we find it inserted in the forecited Place in Iudges Thus you see it can't be proved hence that the Church hath lost any Part of the Book of God Another Book said by some to be lost is the Book of Iasher mention'd in Iosh. 10. 13. 2 Sam. 1. 18. But some of the most celebrated Hebrew Doctors say they have found it telling us that it is the Book of Genesis wherein are contain'd the Acts of Abraham Isaac Iacob and other Patriarchs who were by way of Excellence call'd Iasherim Recti Iusti. But surely that Man is easily satisfied who can acquiesce in this Dr. Lightfoot holds the Book of Iasher to be the same with that which I asserted the Book of the Wars of God to be But there is little Foundation for it for though the particular Narrative of the Sun 's standing still be in the Book of Iasher as we learn from the Text yet there is no intimation that all Ioshua's Wars or the Wars of the Israelites were registred there This Book was according to the Excellent Grotius an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Triumphal Poem in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was for the Verse sake contracted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though this be very Ingenious yet it wants solidity and it is not probable that the Word would be twice mention'd i. e. both in the Book of Ioshua and in the 2d Book of Samuel in its Abbreviated Form The Learned Iewish Historian seems to me to bid fairest for Truth who â—aith by this Book are to be understood certain Records kept in some safe Place on purpose and afterwards in the Temple giving an Account of what happen'd among the Jews from Year to Year and particularly the Prodigy of the Sun 's standing still and the Directions and Laws about the Vse of the Bow i. e. setting up of Archery and maintaiâ—ing Military Exercises And if it be ask'd why the Title given to these Jewish Annals was the Book of Iasher i. e. Rects this may be rendered as a probable Reason viz. because it was by all Persons reckon'd as a very Faithful and Authentick Account of all those Events and Occurrences which it recorded it was composed with great Vprightnesâ— and Truth Thencâ— it was commonly known by the Name of Iasher's Book or Chronicle And if you remember that Iasher is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thâ— Seventy in several Places of the Book of Ioâ— it will â—urther confirm what I say and induce us to believe that Iasher's Book is as much as a True Book a Book that is not counterfeited It was not the Work of any Inspired Person but was of the Nature of Common Civil Annals and consequently we cannot infer hence that any Book properly belonging to the Holy Scripture i. e. that was written by Inspiration of the Holy Ghost is at this Day missing Again some reckon the Acts of Uzziah written by Isaiah the Prophet 2 Chron. 26. 22. in the Cataâ—ogue of such Books of Scripture as are lost But they have little reason to do so for by thoâ—â— Words is plainly meant that Part of the Life and History of that King which we now have in the Prophecy of Isaiah for the first six Chapters are â— Relation of what was done in his Days They give an Account of several Passages which belong to the Church and State in that King's Reign And Isaiah is truly said in the foremention'd Place in the Chronicles to have written his Acts first and last because you will find that the Prophecy of Isaiah begins at the Days of Uzziah v. 1. and the sixth Chapter relates what happen'd in the Year that King Uzziah died v. 1. So that something of what was first and last in his Time is here recorded This I look upon as a very substantial and satisfactory Answer to the Scruple about that Place Also some would infer from 1 Chron. 29. 29. that all the Canonical Books of the Bible are not extant at this Day bâ—cause there is mention of the Book of Samuel the Seer and the Book of Nathan the Prophet and the Book of Gad the Seer in which it is said all David ' s Acts were written But no such Inference can rationally be made only this we gather which is the Solution of the Difficulty that Nathan and Gad as well as Samuel compiled the History that goes under the Name of this last and because it was made by them all three therefore it is represented here as three different Books But the true Account is that those two Books in the Old Testament which bear the Name of Samuel were written partly by him the greatest Part of the first Book relating things that happen'd in his time and partly by Nathan and partly by Gad two eminent Prophets in those Days and who survived Samuel Then as to 2 Chron. 9. 29. where we are told that Solomon's Acts were written not only in the Book Hebr. Dibrim the Words as the Book of Chronicles is call'd the Words of Days of Nathan of which before but in the Prophecy of Ahijah the Shilonite and in the Visions of Iddo the Seer which last are call'd Midrash the Story or Commentary of the Prophet Iddo Chap. 13. v. 22. And as to 2 Chron. 12. 15. where we read also of this Book of Iddo the Seer and of Shemaiah the Prophet in which it is said Rehoboam's Acts were written the Answer which I give relating to these Books in brief is this that few of them if any are different from those of the Kings but are only a Part of them though they are here spoken of as Distinct Books and that for this reason because that individual Part of the Story viz. concerning Solomon and Rehoboam is quoted which these particular Persons here named wrote You must know then that this Historical Part of the Old Testament was the Work of several Persons it was a Collection made by sundry Prophets and Holy Men as Samuel Nathan Gad Ahijah Iddo Shemaiah and the Books which they wrote are called the Books of Samuel and the Books of the Kings and are generally known by these Names but when those Parts of them which were particucularly inserted and written by Samuel himself or Nathan c. are quoted or referr'd to in the Books of the Chronicles they are mentioned as Distinct Books the meaning of which is that they are Distinct Parts of such a History and wrote by such Particular Persons who altogether made up that
A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and new-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
frequent mention made in Jewish and other Authors of the Bible's being written in an old Samaritan Character whence it was inferr'd by some that this was the Primitive Character wherein the Bible was written and consequently that this which we now have is not the true Genuine Character But I answer this doth not follow for this Samaritan Vulgar Character was not the first and antientest though it was sometimes in use but the Sacred Character now called the Hebrew Character is really such and is the true and most antient Letter wherein this holy Book was written This is the Authentick Letter which God himself graved the Law in and thence had the Name of the Sacred Character but the other called the Common and Vulgar was not in that esteem it being a Deviation from that Primitive one And yet to speak freely there was no great difference between these two Characters the latter being only some Variation and Degeneracy from the former which happened by length of Time This is the real Truth of the Matter and it solves the Controversy and ends all the Disputes on both sides And the Learned French Critick who seem'd to be of another Opinion comes over at last to this when he tells us That there is no reason for Criticks to dispute so fiercely about the first Hebrew Characters for if we attentively consider and compare together the Samaritan and Hebrew Characters we shall find that the difference between them is not so great but that they may be thought to have had one and the same Origine And he grants also that 't is from the Succession of so many Ages which is wont to produce some Alteration that there hath been this Variation from their first Figure But this is inconsiderable so that both Characters may be said to be the same We have no ground then to think that Ezra changed the Character but that he only amended the Defects and Slips which he found in the Hebrew for by consulting and comparing the several Copies he purged them from the Errors and Miâ—takes which were contracted in the time of thâ— Captivity And after he had caused the Books 〈◊〉 be fairly written out he put them into that Ordeâ— in which now they are placed and so he may bâ— said to be the Composer of the Old Testament intâ— that Model we see it now in And from his revising the Books and mendinâ— them by comparing of Copies was the first beginning of Keri and Chetib as most of the Learneâ— Jews assert for where the Copies disagreed oâ— where two Readings were probable there werâ— made Variae Lectiones the one was put into thâ— Margent and is called Keri the other into thâ— Text and is called Chetib I know some ascribâ— these not to Ezra but to the Doctors of Tiberiasâ— but here as before I am willing to compromisâ— the Quarrel and therefore we may ascribe theâ— to both they being begun by Ezra and augmented by the others afterwards This was one waâ— to keep the Bible entire and uncorrupted and bâ— the Favour of Divine Providence it has been transmitted so to us At the same time also the Canon 〈◊〉 Scripture was digested into Partitions and Divisions as now it is and there was then laid the Foundation of the Masorah or Masoreth which becamâ— afterwards part of the Jewish Cabala which abouâ— the Year of our Lord 494 was committed to writing by some skilful Grammarians and hath beeâ— very useful for preserving the Old Testament There are three several Species of this Cabala 〈◊〉 they tell us the first is Gematria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mathematical Consideration of the Text of the Bible the mystical numbring of the Letters and an account of the Great and Little Letters in Words The second is Notariaca an Exposition of Scripture from certain Notes Characters Lines and Points belonging to the Hebrew Text. More particularly Noteriekon or Notaricon or Notariaca for I find that 't is thus differently express d in Writers is when one Letter stands for a whole Word This way of Cabalizing gave the Name to Iudas Maccabaeus who writ on his Standards and Ensigns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Abbreviature or first Letters of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15. 11. and by putting Vowels to the Consonants they read it Maccabi The third is Temurah Mutatio which is made by the transposition of the same Letters whence another Word ariseth which explains the Word that is transposed Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra which contains the same Letters Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noah is said to have found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace or Favour Gen. 6. 8. The Letters are the same but transposed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 23. 23. is by Metathesis expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12. 1. i. e. the Messias say the Jewish Doctors But the first and second way of Cabalizing which obtain the Name of Masoreth are the most considerable to our present Purpose These Critical Observations on the Bible made of old and delivered from one to another whence they have their Denomination treat of the Mysteries of Letters why some Words are in Greater others in Lesser Characters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Great Vau Levit. 11. 42. So they observe there is an open Mem at the end of a Word in Neh. 2. 13. and a close Mem in the middle in Isa. 9. 7. The Masorites likewise have taken notice of the Likeness and Difference of Words by Similitude oâ— Diversity of Letters and Points they have madâ— Remarks on irregular and extraordinary Pointings they have observed the Variety of Accentâ— and so criticized on all these in the several Placeâ— of the Old Testament that there cannot be 〈◊〉 Change made in the Hebrew Copies but it muâ—â— be presently seen In this Masoreth on the Hebreâ— Text they have reckoned which Verse in thâ— Psalms is the middle one and which Letter is thâ— middle Letter in that whole Book viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psal. 80. 13. Yea they havâ— counted all the Verses and Words all the Accentâ—â— Letters and Vowels that are in every single Bookâ— from which critical Enumeration those Transcrâ—bers of the Bible were called by the Jews Sopheriâ— i. e. Numberers and at the bottom of every Vâ—lume they have set down the exact Number of 〈◊〉 these and at last they reckon how many there aâ— in the whole Bible of the Old Testament Fathâ—â— Simon indeed saith they mistake in their Accompâ—â— but that is more than he proves and I do 〈◊〉 think he ever took the pains as great a Criticâ—â— on the Bible as he is to cast them up There 〈◊〉 good reason to believe that the Iewish Criticks 〈◊〉 the Old Testament are more to be credited in 〈◊〉 Particular than the French one However froâ— what hath
Religion of the Protestants who found it solely on Scripture This being uncertain that must needs be so too Wherefore the best and only way is to have recourse to Tradition and to the Church these are the only Rule of what we are to believe and practise Thus you see what the Romish Writers who cry down the Hebrew Text aim at But most of the learnedst Men of that Church have not prosecuted their Aims and Designs this way It is well known they have generally held the Hebrew Text to be uncorrupted And the same is defended by the generality of learned Protestants who havâ— handled this Subject Isaac Vossius is the only Man of Note that holds the contrary i. e. that the Hebrew Bible as it is now is corrupted by the Jews But against him and all others either Antient or Modern who are of this Opinion I offer these following things to be considered If the Jews corrupted the Hebrew Text they did it either before or after Christ's time That they did it not before is evident because first our Saviour never takes notice of any such thing which certainly he would not have omitted at such times as he reproved the Scribes and Pharisees for their known Faults and Offences especially relating to the Law as when he taxed them for making the Law of God of none effect by their Traditions Certainly he would have rebuked them for so gross a Fault when he corrected them for some that were lesser Nay the Jews are not only not reproved for corrupting the Canon of Scripture but on the contrary their Care and Faithfulness in preserving it whole and entire are particularly taken notice of Luke 4. 16 17. Acts 13. 27. 15. 21. and commended Rom. 3. 2. Besides Christ â—endâ— his Aâ—ditors to the Old Testament to read it and â—earch it Iohn 5. 39. Whereas if they had corrupted it he would without doubt have cautionâ—â— them against it Again he and his Apoâ—tles conâ—tantly proved their Doctrine and confuted the Jews out of those very Writings which is an Argument that in our Saviour's time those Books were not corrupted else he and the Apostles would not have so frequently quoted them and â—â—ed the Testimony of almost every particular Book as Authentical and of Divine Inspiration And that the Hebrew Text was not corrupted by the Jews after our Saviour's time is as manifest because the Testimonies cited out of the Old Testament by those that succeeded Christ and hiâ— Apostles are found to be the same in those Writings now without the least Alteration Likewise it cannot be shewed at what time after Chriâ—â— the Corruption or Alteration of the Text began though the Younger Vossius is pleased to say it was presently after the Destruction of Ierusalem which yet he hath no where proved Farther if you observe those Places in the Hebrew Text which some alledg as corrupted by the Jews you 'll find that there was no Occasion or Ground for so corrupting them If they changed the Text it was questionless for their own Ends and to maintain some Error of theirs the Alteration would especially have been in those Places which speak of Christ the true Messias but you will not discover any such thing If any object Psal. 22. 16. They pierced my Hands and my Feet and say that the Jews have there purposely changed Caaru into Caari I ask why did the Masorites restore it to its right Reading If it had been corrupted by the Circumcised Doctors on purpose it would not have been taken notice of here by Men of the same Perswasion but they would have let it remain without any Marginal Correction But seeing they did not it is a sign there was no Intention to corrupt the Text. This indeed they do they add a Keri to the Ketib i. e. instead of Carri sicut Leo in the Text they write in the Margin Caaru foderunt as much as to say that Caaru is the true and genuine Reading This the Masoretick Note here testifies Besides it is evident that the Seventy did read it so and accordingly translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus 't is rendred in the Syriack Arabick Ethiopick and Latin But the Place was by chance corrupted because of the likeness of the two Vowels Iod and Vau and not out of design for then the Masorite Jews would not have supplied it in the Margin with that other word Caaru they pierced which agrees with the History of Christ's Sufferings Yea this Word is in some antient Copies in the Text it self which is not denied by the learned Father of the Oratory who had it from Rabbi ben Hajim the great Restorer of the Masora who acknowledgeth that in some of the Hebrew Manuscripts of the Bible which he had seen Caaru they pierced or digged was in the Text. Or why may we not take in both the Words into the Text and so reconcile the Textual and Marginal Reading This we find done by the Chaldee Version which renders the Place thus They did bite or pierce like a Lion as if the Original ran thus Caaru caari foderunt sicut Leo. This in my opinion may be a safe way of composing the Difference about this Text. However not only from this but what hath been said before I think it is manifest that the Jews did not adulterate this Text. And among all those other Texts that are said to be chang'd and adulterated you will scarcely find one that hath reference to that great Concern oâ— the Jews whence we may conclude that the Old Testament remains altogether unaltered I might farther add that the Multitude of Copies was great every-where both before and after Christ's time so that it was impossible to corrupt them all I know some have inferr'd the Corruption of the Original Hebrew from the great difference which is to be found between that and the Version of the Seventy but I shall afterwards when I come to speak of the Perfection of Scripture give a large and full Account of the Reason of this Difference whence I shall make it plain that this Difference proceeds not at all from the Depravation of the Original Hebrew The short then is that the Hebrew Bible is pure and uncorrupt and after all the Disputes about the various Readings it is undeniable that there is no difference in the Hebrew Copies as to any thing considerable and of moment it toucheth not any necessary Point of Religion which we are bound to know and practise In the several Copies the same Historical Passages are related the same Miracles recorded the same Prophecies and Predictions the same Doctrines Laws and Precepts set down and that without any varying So that we are certain of the Integrity of the Hebrew Bible Notwithstanding what hath been suggested to the contrary we are assured that we have the true Authentick Copies of the first Original Writings and in a word that the Hebrew Text is the same that it was and is still in
its original Purity But here it is objected That the Hebrew Copies of the Bible might easily be corrupted and altered because they had no Points or Vowels at first This could not but make the Reading very uncertain and doubtful and almost arbitrary especially in some Places whence it is easy to imagine how great Alterations and consequently great Corruptions might creep into the Text. In answer to this you must know that those only who are against the Purity of the Hebrew Bible as Morinus Vossius Simon c. hold that the Points were of late Invention And this they have pick'd up out of Elias Levita who lived about a hundred Years ago and was of opinion that the Vowels were invented by the Jewish and Masoretick Doctors of Tiberias a famous School for the Hebrew Tongue So that it was about â—ive hundred Years after Christ when the Hebrew Points were found out and the Rabbins and Masorites of Tiberias were the first Authors of them This is the Judgment of Elias the Levite and he is the only Iew of this Opinion Nor is he followed by any Christians but those who have a design to vilify the Hebrew Bible and to prefer and magnify the LXX or some other Translation Of this sort are the Writers before mentioned who largely inveigh against the Authority of the Hebrew Edition And to promote a Disesteem of it one of them tells us that the Masorites of Tiberias who as he saith were the first Inventers of the Hebrew Vowels Points and Tittles borrowed them from the Turks the Bible according to him had these from the Alcoran And another tells us that if Moses were alive he would not know one Apex in the Jewish Books for they have their Letters from the Chaldees and their Points from the Mâ—â—soreths Nay he ventures to say that if Kiâ—â— David were alive again and heard his Psalâ—â— read or sung in the Jews Synagogues he woulâ— ask what Tongue they used for the right Souâ—â— and Pronunciation of the Hebrew is quite loâ— and no Man understands it unless it be thâ—â— Writer himself All this is Romance and sâ—â— on foot only to disparage the Bible and to makâ— us believe that the Old Testament is not the same that it was To which end also the Hebrew Points or Vowels are condemned for their Novelty and are said to be invented by the Talmudick Doctoâ— and Masorites Whereas there is mention made in several Jewish Writers of the Points and Vowels long before the Doctors of Tiberias which is said to be about the Year of our Lord 500. And from what we have observ'd already concerning the Masoretick Notes on the Bible it is easy to prove that the Hebrew Vowels were before that time for if the Masorites criticized on the Vowels as well as the other Letters and Accents aâ— was said before then 't is not probable in the least that they invented them We find that they take notice of the Irregularity of these Points in several places whereas if they had made them themselves they would have been all regular It is Nonsense to think that they that made the one viz. the Critical Notes made the other namely the Vowels and Points Hear likewise what the Learned Pocock saith It is an Argument that the Vowels were antienter than the Masoretick Notes in regard that they seem thereby to be governed in judging of the Consonants And in some other place in his Commentary he delivers his Judgment that the Vowels were not invented by the Masorites but were long before them yea were of the same Antiquity with the Letters or Consonants It is well known that all the Jews but him before named hold the Antiquity of the Hebrew Points yea some of them carry them back as far as Adam and vouch they were found out by him Other Learned Men among them assert that these Vowels were given at the time of the delivering the Law on Mount Sinai then it was that God writ the Decalogue with Points and gave it to the Jews by the hands of Moses And as to the rest of the Writings and the whole Body of the Old Testament the common Opinion of the Jews is that Ezra was the Author of the Vowels which are annexed to them and that he and the great Synagogue of which he was President first invented them after the Captivity Thus whether they commenced from Adam or from Moses or Ezra they all agree in this that they were very antient and in a manner coeval with the Letters and Words and consequently that they are part of the Text and of Divine Authority This being so old and so recent an Opinion it hath gain'd the Suffrage of the wisest and learnedst Christians in the World You may particularly find it maintained in the Writings of Munster Pagninus Buxtorf Vsher Cappellus Broughton Lightfoot Walton all of them singularly well skill'd in Jewish Antiquity and therefore fit Judges in this Cause They have proved by undeniable Arguments that the Hebrew Bible had Vowels or Pricks from the beginning and that it was never without them The Opinion then which the Objectors have espoused is justly to be exploded It is against the unanimous Testimony of the Jewish Church thâ— the Points are but Mens Invention It is unsaâ—â— and dangerous to assert that these Vowels werâ— added since the first writing of the Old Testament for the Certainty of the Truth of thosâ— Writings and consequently of the Writings oâ— the New Testament wherein those are so ofteâ— alledged is shaken hereby For no Man of Sensâ— can believe that the right reading of the Text could continue some thousands of Years witâ—oâ—â— the Points this is an incredible Fiction And then it is as impossible that the genuine Sense oâ— Scripture which depends on the Words as theâ—â— upon the Vowels as well as the Consonants could have been preserved unless the Bible had beeâ— Pointed Whence it was said in the Jewish Taâ—mud that Letters without Points are like a Body without a Soul Hence was that Saying Hâ—â— that reads without Points is like a Man that rides without a Bridle We therefore firmly maintain and that with the approbation of Antiquity that the Words of the Hebrew Text had Points added to them at the beginning and that these Points which we now have are the same with them To this purpose we here appeal to the Testimony of the Jews who will bear witness that the Books of the Old Testament which we now receive answer exactly to the Pointed Text which they havâ— received and always did Nay we may end the Controversy without an Appeal for our own Eyes and Ears will satisfy us If we compare our English or Latin or other Bibles with the Hebrew one which is used among the Jews and is daily put forth by the present Rabbies in the several parts of the World we shall find that they agree and we shall be convinced that they own the same
them they were once doubted of that for the future they might be unquestionable And to come down to latter Times what if two or three Men of late as Hemmingius Baldwin Eckard think some of the Books of the New Testament Apocryphal And what if Luther himself seem'd to say as much What doth this signify in respect of the universal and concurrent Judgment of others And as for the rest of the Books of the New Testament they were never doubted of at all but have the Approbation of the whole Church And that the new Testament was first written in Greek as we now receive it is attested by the Universal Consent of the Antients who made enquiry into these things Only two Books are excepted by some for though many of the Learned Moderns maintain that St. Matthew's Gospel was written originally in Greek yet it is not to be denied that some of the Fathers hold it was written first in Hebrew for the sake of the believing Jews and if you will believe St. Ierom the original Hebrew was extant in his time and he translated the Gospel into Latin from that Copy Who turn'd it into Greek is not certain but it was either by St. Matthew himself or by some Apostolical Person inspired by the Holy Ghost so that the Greek we now have is from the same Spirit and of the same Authority with the other The Fathers likewise generally say that St. Paâ—â— writ the Epistle to the Hebrews in their own Tongue and that St. Luke or St. Clement turn'd it into Greek The contrary is held by some Moderns particularly Cajetan among the Romanists and by many of the Reformed-Way But excepting I say these two Books it is universally agreed that the whole New Testament was written in Greek and one Reason might be because so great a number of Jews lived among the Greeks and used their Tongue and therefore this part of the Bible was sitly writ in Greek as the other was long before translated into that Tongue for the use of the Jews For the sake of these dispersed Jews therefore called the dispersed among the Gentiles or according to the Original the Dispersion of the Greeks John 7. 35. who understood and spake the Greek Language the New Testament was put forth in that Tongue Moreover this was the most generally received Language at that time and therefore the fittest for the propagating the Gospel This is a very good Argument for tho I do not think the jâ—ws at Ierusalem spake no other than the Greek Tongue among themselves as Isaac Vossius confidently holds and is therein rightly blamed and confuted by the late French Critick yet I am satisfied that the Greek Tongue was universally undâ—rstood and was with the Latin the Language of the Empire and therefore was most proper for the communicating the Christian Religion to the World Tully acquaints us that in all the Roman Empire Greek was vulgarly understood It is no wonder therefore that the New Testament was writ in that Tongue and that St. Paul writes not only to the Galatians c. but to the Romans in Greek for they all understood it It was the Modish and Courtly way of Speech at Rome as the French is now with us Their very Women affected to learn and speak Greek for which they are jeer'd by the Satyrist who calls Rome the Greek City In short all the Eastern People spoke Greek more or less from the time that Alexander the Great and his Captains spread their Dominion in the East The Syrians Egyptians Persians and People of the Lesser Asia were acquainted with that Language The Jews of any considerable Quality understood Greek as well as their own Tongue whence Iosephus a Jewish Priest or of the Priestly Stock writ his Books in Greek The Evangelists and Apostles then might well write in the same Tongue it being so common and every where understood Especially it is no wonder on another account that St. Paul writ in Greek for it was his native Tongue he being of Tarsus which was a City of Greece We may then very justly look upon the Greek Language as the Original Text of the New Testament And it is generally agreed that these Greek Copies which we now have and use are True and Authentick though in some things they differ and none are observed to oppose this but those who do it upon some Interest and Design i. e. to maintain some peculiar Opinion which they have taken up The Variety of Readings should not prejudice us much less ought we to alter the Readings of the Copies and to substitute new ones at our pleasure Which is the Fault of Theodore Beza though on other accounts an Excellent Person and one that hath highly deserved of the Church of God yet he is unsufferably bold in coining new Readings of the Text. When he cannot find the Sense of a Place he presently questions the Truth of the Copy and produceth a new Reading which hath brought a great Scandal upon his Annotations on the New Testament which otherwise are fraught with admirable Learning and discover his profound Skill in Divine Criticism It is certain that the Greek and Latin Manuscripts which he pretends to are a Cheat for questionless they would have been taken notice of in the first Ages of Christianity if there had been any such thing Therefore it is downright Imposture and Beza was grosly deluded by it Let us from his Miscarriage learn to be cautious and not to venture so boldly upon altering the Greek Copies This is a very rash and unaccountable Undertaking especially in a single Person and much more when it is very usual and frequent To speak next both of the Old and New Testament together The Authority of them is established by considering this that though Bellarmine and others of the Roman Communion who are followed by Lewis Cappel and some others that go under the Name of Protestants cry out that the Bible is altered and corrupted by the Negligence of the Transcribers and that the Text is uncertain by reason of the different Readings and Variety of Translations which is done out of design viz. to debase the Authority of the holy Writings and to make Men fly to Traditions and rest wholly in the Authority of the Church and I wish I might not add thereby to undermine some of the Foundations of Religion yet this is certain that the various Readings of the Old and New Testament are not so many as are pretended and all the various Copies in Hebrew and Greek which are found in all Nations at this Day do agree in all material Points and the Scriptures being translated from those Copies into many Languages concur in the same substantial things Again as to those various Readings which are produced we may justly alledg the Words of an Excellent Man They are not Arguments saith he of the Scriptures Corruption but of God's Providence and of Human
that the Gentiles relate the very same things that this doth that the Great Truths and Notable Histories Notions and Practices in the Books of the Old Testament are to be met with in Profane Writings but taken from these Sacred ones The Heathens borrowed many of their Rites and Vsages from Traditions which were founded in the Holy Scriptures They derived many things in their Religion and Manners from these Sacred Fountains though it is as true that they have laboured to pollute them But I will make it clear and manifest that they fetch'd them thence and I will abundantly prove that most of the chief things in the Old Testament have been attested both by the Fables and the Serious History of the Pagans There have been some High-fliers I know who have carried on this Notion to a ridiculous Extravagancy Thus Zimmeranus speaks of an odd Capuchin who hath vented very wild things in prosecuting this Argument viz. that the Gentile Mysteries were taken from the True God and from the Scriptures inspired by him And one Iacobâ— Hugo in his Historia Romana is quoted by the same Person as very extravagant in this kind for he holds that the Roman Story was a Narrative of the History of the Gospel Pious Aeneas was St. Peter and his sailing from Troy to Latium was the Story of St. Peter's leaving the Chair at Antioch and going to Rome Homer and Virgil's Heroick Poems are an account of St. Peter and the Church and of the Shipwrack and Misfortunes which this latter meets with in the World Ilium or Aelia is Ierusalem that was the Name which Aelius Adrianus gave it The Acts of the Apostles the Jewish War and the Destruction of Ierusalem are contain'd in Homer's Iliads and so are the Life and Death of Christ and the whole Gospel He tells us that Romulus and Remus signify the Apostles St. Peter and St. Paul the Founders of the Roman Church And more extravagantly yet he goes on telling us that Diana signiâ—ies the Holy Trinity Curtius on Horse-back swallowed up in the Lake is the Virgin Mary whose Temple is seen there in the Market-place at Rome with this Inscription D. Virginis Templum à poenis inferni liberantis And a great deal more of such Stuff this Hugo hath which no Man of Consideration and Sense is able to bear Indeed such wild and far-fetch'd Conceits may be justly entertain'd with Laughter and Contempt Nor do I look upon some things which some others of more composed Thoughts mention as any real Testimonies given to the Scriptures They strangely fancy an Affinity between Scripture and Paganism between what they read in the one and what they meet with in the other though there be no Cognation at all Thus the Greek Fable of Minerva's being the Offspring of Iove's Brain took its Rise from the Doctrine of the Trinity and the Eternal and Ineffable Generation of the Son of God saith a Learned Man and Isis the Egyptian Goddess is saith he Ishah Mulier or Virgo i. e. the Virgin Mary from a Tradition among them that a Virgin shoulâ— bring forth a Son who was to be the Redeemer 〈◊〉 the World And I could mention others whoâ—â— Names are better known who have been too eâ—travagant in this kind carrying the Notion on toâ— far and strongly fancying every thing almoâ—â— which they meet with in Pagan Story to havâ— some reference to and be taken from the holâ— Scriptures But I shall very industriously avoâ—â— this Vanity and Folly and only represent to the curious and critical Reader those Passages in Pagâ—â— Writers which with great Probability and Reasoâ— we may conclude to have been taken from the Books of the Old Testament I shall endeavoâ—â— to let you see the Sacred History of the Bible eveâ— through the Fables and feigned Stories of the Heathens and thereby confirm you in the belief of the Truth and Reality of that Sacred History whence they were taken 1. To begin first where all things began the Creation this as it is particularly described iâ— the first Chapter of Genesis is plainly to be found in Pagan Authors who without doubt had it froâ— this first Entrance of the Scripture For thougâ— a Man by the Light of Nature may know that the World had a Beginning yet this particular way of its beginning as 't is there set down could not be attained to but by Divine Revelation wherefore it is rationally to be asserted that the Pagaâ—â— took this Notion from God's Revealed Will in Scripture and at the same time they do hereby attest the Truth of that holy Book The genâ—râ—â— Opinion of the antient Gentiles was that the World was made out of a preceding Chaos which they represent to be a rude disordered and indigested Mass of Matter reduced to no Shape and Form Sanconiathon the Phoenician Historian so much prais'd by Porphyrius the Philosopher in Eusebius makes mention of this Chaos as the Source of all things in his Fragments of Phoenician Theology The antient Poet Orpheus held that this Chaos was the first Principle of all things And Hesiod agrees with him affirming that the Chaos was that out of which all Bodies were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is described by Ovid after this manner Ante mare terras quod tegit omnia Coelum Vnus erat toto naturae vultus in orbe Quem dixere Chaos c. Where in forty or â—ifty pair of good smooth Verses he most excellently describes the Origine of all things and makes the very Chaos beautiful This is the same with Hyle the first original Matter of all things the Poets Demogorgon which was borrowed from the shapeless Lump of the Chaos And in the Phoenician Language we may find it in the very sound of the words Thoth and Bau which are but a small Variation from Tohu and Bohu in the Hebrew Text the same with Chaos among the Greeks and Latins This is founded on those Words of Moses Gen. 1. 2. The Earth was without form and void and Darkness was on the face of the Deep This dark and formless Heap of Water and Earth mingled together contain'd in it the fiâ— Elements of all things that were made afterwardâ— hence sprang the World as it is now shaped 〈◊〉 modelled From this Account which Moses givâ— here of the Creation the old Pagan Theologer i. e. the Pocts made the Ocean to be the Origiâ— of all Generation which is no other than thâ— if you give the plain meaning of it that thâ— moist and fluid Matter gave beginning to all Bodâ— that are Orpheus own'd this Hypothesis calliâ—â— the Ocean the Parent of all things in one of 〈◊〉 Hymns and out of some other Pieces of 〈◊〉 Works the same might be proved Homer 〈◊〉 the like asserting the Ocean to be the Antiente of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad On which Words the Scholiast gives this Reason
lived with Seleucus as Eusebius in the same place affirms seeing there was a Greek Translation of a considerable part of the Old Testament before Alexander the Great 's time as Clemens of Alexandria Testifieth And accordingly Demetrius Phalereus Library-Keeper to King Ptolomeo Sirnamed Philadelphus in an Epistle to him which Eusebius citeth saith that before the Septuagint Version many things were Translated out of the Bible But this is most certain and agreed to by all that upon Alexander the Great his Conquests the Iews and Greeks had converse with one another and were no longer Strangers being now United under the same Empire And as an effect of this soon after Alexander the Great all the Old Testament was entirely Translated into Greek by Seventy two Iews whom the foresaid King of Egypt appointed for that purpose Hence the knowledge of those things contained in the Sacred Writings could not but be communicated to the Gentiles 4. This Communication was made by the Travels of Philosophers and inquisitive Men among the Pagans Of Pythagoras we are told by Laertius that when he was young and being very desirous to Learn he left his Country and was initiated into all the Mysteries not only of the Greeks but Barbarians And particularly he testifies that he Travell'd into Egypt and Chaldea Of the same Philosopher it is asserted by Origen Clemâ—ns the Alexandrian Porphyry and others that he went into Chaldea in the time of the Captivity where he had the opportunity of conversing with the Iews Ludovicus Vives thinks that he Travel'd also into Egypt and was acquainted with Ioremiah there Mr. Seldon likewise holds that he went and visited Iudea and there Convers'd with Ezekiel with whom he was Contemporary and learnt the Tetragrammaton and other Mysteries of him Concerning Plato it was believ'd by many saith St. Augustin that he took a journey into Egypt and was there the Prophet Iereâ—niah's Auditor and read the Prophetick Writings and though this Father himself was not inclin'd as he declares to believe this because he thinks that Philosopher was born after that time yet he most readily assents to this that he had many things from the Books of the Old Testament and to prove this he citeth several passages out of that Heathen Writer It is most evident to all that have convers'd with this Author's Writings that there are sundry things in them above the strain of common Philosophy as concerning the Creation of the World the Formation of the First Man out of the Earth the Innocent and Happy State of Mankind the loss of that Primitive State and the vile degeneracy of the Sons of Men with many other Particulars which are fetch'd from the Sacred Writings I might mention likewise how loftily he speaks of God and his Nature how admirably he Discourses of the Soul how clearly he asserts a Future Life and the Rewards and Punishments of another World how feelingly he treats of Vertue and Goodness how Divinely he writes concerning Religion which he represents as Pure and Spiritual and Purged from the Heathen Superstitions This Sublime and Extraordinary Knowledge the Ancients think he gained by Travelling into Syria Iudea and Egypt and holding converse with those that understood the inspired Writings And it is their Opinion that though he Convers'd with some of the Iewish Nation and imbibed their Sentiments yet he carefully avoids mentioning their Name because they were odious to other Nations and consequently those structures of true Theology which are in his Works would have fared the worse for it But though he would not speak this out plainly yet he seems to utter it in a disguised manner Perhaps he hinteth that he receiv'd those Notions from the Iews when he mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Syrians and Phaenicians who were the Neighbouring People to Iudea generally pass'd for Iews That other Great Philosophers as Solon Democritus Heraclitus c. Travel'd into Egypt and Babylon is testified by Diogenes Laertius in their Lives The same is attested by Diodorus concerning Orpheus Musaeus Homer Lycurgus and other Wise Grecians viz. That they went and visited those Foreign Parts and thence came furnish'd with the Knowledge of those things which they had learnt in those Countries The like is confirmed by the testimony of some Christian Fathers who also add that those Chief Philosophers of Greece when they sojourn'd among the Egyptians learn'd many things of their Priests which they had from the Tradition of the Iews who had been among them And there they perused the Mosaick Writings which were of great account among some of them Hence the Religion Rites and Practices Recorded in those Books were divulg'd and spread abroad in the World Indeed it is very probable in the Nature of the thing it self that this would happen for the Iews being a People so Renowned for Religion and their Fame and Glory being every where Celebrated it could not be but that foreign People especially the most Philosophical and Inquisitive among them should be desirous to confer with the Bible or Iewish Authors and to know their Laws Ways and Customs and that whole Nations should be forward to imitate and make use of them This is more than Prophetically intimated in Deut. 4. 6. where 't is said that when the Nations shall hear all those Excellent Statutes given to the Iews They shall say surely this great Nation is a wise and understanding People If the Pagans should so admire and value the Iewish Customs and Ceremonies they would as the consequent of that imitate and practise them Thus you have a Rational Account of the Consonancy of Pagan Writings and Customs to the Sacred Scriptures you see how they were derived from these Fountains In the next place I am to enquire how the Scriptural Stories and Truths came to be corrupted whence it is that they are mixed with Obscurity and Falsity in the Writings of the Pagans how it comes to pass that one thing is put for another and that it is so hard oftentimes to understand what they deliver I will give you an Account of this in these following particulars 1. The confusion of Languages did not a little contribute to these Mistakes Corruptions and Falsities When the World was of one Tongue the notices of things which were imparted by Speech were very clear and intelligible when they all joyn'd in one Language they could easily apprehend one another and there could arise no mistakes by Ambiguity in the variety of words But upon confounding the first I anguage and dividing it into many there follow'd a great disorder among Mankind for then it became difficult to understand one another The Words being confused the Conceptions and Things which were convey'd to Men by those words were also confused obscure and uncertain The variety and multiplicity of Words begot mistakes and confusions among so many millions of words it was impossible but that there should be a great
Renowned Acts of several of the Patriarchs and first Worthies c. It is a great establishing of our Faith that those Pagans derived so many things from Scripture The Gentile Writers vouch a great part of our Religion Wherefore we must needs imbrace it when it is attested by such Disinteressed Persons 3. We ought to take notice of the Wonderful Providence of God in this matter Behold the Scripture is attested by those who never owned its Authority yea the very Enemies of these Holy Writings ratiâ—ie the Truth and Certainty of them The Heathen Poets whilst they Corrupt Divine Truth assert it Their very Lies and Fictions bear witness to the Sacred Verities their Fables confirm the Infallibility of the Bible This is the Lord 's doing here the Great and Over-ruling Wisdom of God is seen Here his Almighty Power in baâ—â—ing Satan's Contrivances and Designs may be discern'd He as was said before intended the Corruption of the Scriptures the silencing of the Truth the Exalting of himself and the Advancing of his Kingdom But the All-Wise and Powerful Moderator of the World disappointed his Designs and made this thing we are speaking of serviceable and beneficial to Religion he made it become an Argument of its Antiquity Reasonableness and Certainty against the Cavils of Atheists and Infidels 4. Henceforth we are reconciled to the Writings of Prophane Authors We have this considerable advantage by reading the Works of the Ancient Heathens and by perusing their Stories and Fables that we shall find some Greater Thing couched in them than the bare Narrative For these Writers borrow'd many things from the Holy Book their broken Stories are often-times an imperfect account of Scripture Relations Sundry things in their Writings are gather'd out of the Divine Volume but are strangely wrested pervertrd and obscured by having new Names and â—eigned Circumstances affix'd to them Almost all the Gentile Fables and Theology flowed from a depraved sense of the Sacred Writings The Poets disguise true Stories with many Fictions and some Reliques of Divine Truth are buried under their ingenuous Fancies and Fabulous Narrations Ovid Transcribed the Greek Theology from Orpheus Homer Hesiod and other Ancient Poets and these had it from the Bible The very Poetick Fictions refer unto real Story and are drawn from the Divine Source of Truth So that we are reading the Holy Scripture in a manner whilst we are turning over Pagan Writers In these we meet with Truths Transplanted from the Sacred Book we find many passages stollen from the Hebrew Fountains It is not to be denied then that Scholars and Students yea the very Candidates of Sacred Theology may with great profit prie into these Writings of the Pagans for here are the footsteps of Divine Verities Prophane and Sacred Learning are to be joyn'd The Gentile Monuments illustrate the inspired ones We may notwithstanding the disguise which Poets have put upon the Stories see the foundation of them and perceive that those vain Figmentsâ— are grounded on some Solid Truth and that a Sacred Treasure lies hid under those confused Fables For this is not to be denied that Palestine afforded Greece matter of fancy and invention the Pagan Poets were befriended by the Iews Athens was indebted to Ierusalem Parnassus was beholding to Sinai and Helicon to Iordan You see then the advantage we may reap by being acquainted with Prophane Writers whilst we look further than the outward shape which they have given to many things and search into that Truth which lies hid under it even the Sacred and undoubted History of the Old Testament Thus we may make them serviceable to far higher and better ends than they are intended This is the best improvement that can be made of them to see the true Source of what is written by them to understand whence they borrowed their matter and to confirm our selves in the belief of the Truth of the Sacred Writings by perusing these which are Prophane 5thly and lastly then See the Authority Truth and Certainty of the Holy Scriptures of the Old Testament which is the main thing I have been aiming at I had proved this before by several Arguments and those perhaps on some accounts more Forcing and Convictive than this but I thought good to add this to them as no contemptible way of proving the Antiquity and Authority of the Sacred Book The Truth of the Historical part of the Old Testament is evidenced from Heathen Writers not only Historians but Philosophers and Poets A Man may by comparing these with the Sacred Volume find out the Original of the Pagan Traditions and Fictions and observe the Lineaments of true and unquestionable History among them Hence we shall have no reason to doubt that there were such Persons and Things in being as are spoken of in the Old Testament and that the Passages and Transactions there mention'd were real and true This admirably serves to evince the Authority of those Writings this proves the Truth of the Records of Holy Writ and that they ought to be received as the Oracles of God i. e. as Infallible CHAP. X. The Authority of the Books of the new-New-Testament confirmed by Pagan and Iewish Writers who speak of a King or Lord that should come out of the East and particularly out of Judaea An Enumeration of the Opinions of the Learned concerning the Sibylls with the particular Sentiment of the Author viz. That the Contents of their Verses were horrow'd from the Old-Testament and that those Women were not Prophetesses but only related what they found in the Inspired Writings or heard of thence A full Answer to the Objections of those who hold the Sibylline Writings to be Spurious NExt I am to shew how the Scriptures of the New-Testament are vouched and confirmed by an External Testimony i. e. how professed Pagans â—nd Iews Enemies to Christianity have related â—nd asserted the very same things that are set down â—n those Evangelical Writings First I will begin with that which is of a middle nature between what I have been discoursing of before and what â— am now to ingage in which therefore may aptâ—y serve as a Transition from one to the other I â—ean the belief and report recorded in Pagan Writers that a King or Lord should come from the â—ast and do great and mighty things This was deâ—ived from the Scriptures of the Old Testament and 〈◊〉 belongs to the former Discourse but becaâ—se it is mentioned by Historians that were after Christ's time and the Application is with all reason to be made to Him I rightly bring it in here It was I say a constant Report that prevail'd about the time of our Saviour's Birth and afterwards that some eminent Person or Persons should rise out of those Eastern Nations and be Lords of the World We find Tacitus asserting this and that great Politician and Statesman would needs have it fulfilled in Vespasian and Titus because they were called out of Iudea unto the Empire of Rome Suetonius
reason no Man can rationally think that such Notable Concomitants of our Saviour's Nativity as the General Taxing and the Appearing of the Star could be recorded by this Historian And as for Tacitus who is the other Celebrated Historian there is as little reason to expect any of these notorious Matters in his Writings because he goes not back so far as Augustus His Annals begin with Tiberius and continue to the death of Nero and his Books of History begin where his Annals left off and go on to the end of Titus Vespasian's Expedition against the Iews and there have their Period L. Florus is but an Abbreviator of Livy and therefore we can look for nothing there So Velleius Paterculus though he goes something farther is an Epitomizer a Scantling of an Historian As for Iustin who flourished in the Emperor Antoninus Pius's time he was but an Epitomizer of Trogus Pompeius and goes no farther than he went therefore we cannot expect any thing of him concerning the Christian Affairs Thus you see what are the boundaries of these Chief Historians and what you may look for or rather not look for from them and also you have the Reasons given you why but few things which have reference to the History of the Gospel are found recorded in Pagan Writers But all that could be rationally look'd for is recorded as I have shew'd you by the best Historians among the Pagans These are the several Considerations which I undertook to offer and I question not but that they will fully satisfie the Scruples and Objections before started and abundantly clear up this Truth to us that we have sufficient Testimony from Pagan and Iewish Writers concerning the Gospel-History This Proposition is evident that the New-Testament is confirmed by Prophane Writers that the Evangelical Records are attested by the authority even of those who were without These have transmitted to us many of those things which are registred by the holy Evangelists The Memoirs of these things are in Prophane Story in the Writings of those that opposed the Christian Religion Thus I have finish'd what I attempted that is I have proved the Truth and Authority of the Scriptures from the suffrage and attestation of Strangers I have let you see that the Confession of our Adversaries agrees with that of our best Friends We appeal to the Iews and to the Gentile-World even these bear witness to the Sacred Writings And their witness cannot be rejected by any reasonable Person because a Testimony is least to be suspected when it comes from an Enemy yea because such a Testimony is reputed firm and solid because it is worthy to be believed bâ—cause it is most valid for the Commendation and Establishment of the Truth This then rendâ—rs the Books of the Old and new-New-Testament worthy of all Acceptation viz. that they are vouched by Profesâ— d Adversaries And this is that which I have been urging in this Discourse viz. that Iews and Pagans testifie the same things which the Inspired Writers deliver A great part of the memorable Passages set down in these Sacred Writings are left on Record in those others This is a mighty Confirmation of the Truth of these holy Books this is a clear Evidence that they are not forged and supposititious but that the Matters contain'd in them are real and certain that they give a just and faithful Account of the things they treat of in brief that they are the Word of Truth and endited by the Spirit of Truth And thus much in pursuance of the First General Head concerning the Holy Scriptures viz. the Truth and Authority of them FINIS ADDENDA Refer this to Page 261. Line 15. THe English Iay from the Hebrew Ajaâ— pica cornix To abash is taken from the Hebrew â—ush puduit And from the Greek we borrow many words with the omission of a Letter or two in the beginning as Licourice for Glicourice from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emonies vulgarly so call'd for Anemonies from the Flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Latin Anemone Sciatica for Ischiatica ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hip or Huckle-bone Scaroticks among Physicians for Escharoticks Scar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crusta cauterio in carne facta Sol from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rice from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oryza Star from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Box from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maurâ—s a Moor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurus Tanâ—ie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To gaze from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admiror stupeo Gay from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegans and perhaps Trull from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laena And I have taken notice of several Words from the Latin with the first Letter or more cut off in the beginning as Uncle from avunculus qu. avuncle Tills as they are call'd in some Countries from Lentils Lenticula Story from History Historia Bishop qu. Pischop from Episcopus Spain from Hispania Sparagus for Asparagus A Plaister from Emplastrum Stum from mustum Dropsy from Hydrops Gypsy for Egypsy of Latin original Pouch for Capouch a Cowl or Hood whence the Capuchin Friars have their Name from Caputium a Hood worn on the Head Picked i. e. sharp at the end qu. spiked from Spica an Ear of Corn Or if it comes from a Pike then that seems to come from Spiculum a Pike or Spear and that is from Spica it is likely Sides men corruptly for Assisting-men it being their Office to Assist the Church-Wardens unless you will rather understand by them Testes Synodales Synods-Men who were anciently joined with the Church-Wardens There are other English Words derived after the same manner from the English Saxon and French Thus Poppy with the p left out in the beginning and middle seems to give the denomination to Opium which is now a Word that may pass for English and signifies the Juice of Poppy as if Popium were the Word Sterling for Easterling Bour or Bowr from Arbour Spittle or Spital for Hospital Valis for Avail Vantage for Advantage Say for Essay Grees Stairs for Degrees Cantle in Heraldry quasi Scantling Prentice vulgarly for Apprentice Stover for Cattle from the French Estover Squire for Esquire à Gall. Esâ—uyer Quiry or Querry for Equerry a Place a Stable where Race-Horses are set To Ply for Employ Instead of Sacristan we corruptly say Sexton For God be with you we say Good By For Koningstable or Kingstable we say Constable the Officer that is appointed and establish'd by the King or to conserve the King's Peace We vulgarly a say Spice for a Specimen Hogo for Haut-goust Carfax for Quatre voix the place were Four Ways meet in Oxford Some have thought that Elphs and Goblins with which they frighted Children heretofore are derived from the famed and so â—alked of Feud between the Guelphs and Guibilines Saragosa in Spain is most corruptly pronounced for Caesar Augusta The Emperor of the Abyssines is called Prestor-Iohn
for Prestegian or Protegian as some think but this is disputable Maldon in Essex by the Saxons called Malodune is a Corruption of Camalodunum the old Colony of the Romans here Godmanchester in Huntingdon shire is so written in stead of Gormonchester from one Gormon a Danish Prince that had this part of the Country alotted to him But Charter-House for Chartreuse the Covent heretofore of the Carthusians and Shingles the common word for St. Anthony's Fire because it incompasses the Body like a Girdle for Cingles and Good Morrow for Good Morning are not so great Depravations of the Words Refer this to Page 254. Line 25. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified any such thing as furtum we might perhaps think the English Felony came thence If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stola signified Sedile we should be inclined to fetch Stool thâ—nce We should have derived Smoke from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had signified any thing like fumus and so a Spade from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spado Nay If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoted any thing like Placenta or laganum we then should have vouched even our English word of that sound to be derived from it FINIS BOOKS Sold by Richard Wilkin at the King's-Head in St. Paul's Church-Yard THE Glorious Epiphany with the Devout Christian's Love to it The Second Edition Octavo Search the Scriptures A Treatise shewing that all Christians ought to Read the Holy Books With Directions to them therein Twelves A Discourse concerning Prayer especially of frequenting the Daily Publick Prayers Twelves All Three by the Reverend Dr. Patrick now Lord Bishop of Ely The Old Religion demonstrated in the Principles and described in the Life and Practice thereof By I. Goodman D. D. The Second Edition Twelves Imprimatur April 6. 1694. CAROLUS ALSTON R. P. D. Hen. Episc. Lond. à sacris A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New Testament Vol. II. Wherein the Author 's former Underta king is further prosecuted viz. an Enquiry into several Remarkable Texts which contain some Difficulty in them with a Probable Resolution of them By IOHN EDWARDS B. D. sometime Fellow of St. Iohn's College in Cambridge LONDON Printed by I. D. for Ionathan Robinson at the Golden Lion and Iohn Wyat at the Rose in St. Paul's Church-yard MDCXCIV Imprimatur Cantab. Oct. 19. 1693. Geo. Oxenden LL. D. Procan Jo. Beaumont S. T. D. Regius Theologiae Professor Nath. Coga S. T. D. Aul. Pembr Custos Jo. Covell S. T. D. Coll. Christi Praefect TO THE Right Reverend Father in God SIMON Lord Bishop of ELY My LORD I Once more presume to prefix your Lordship's Name which is so Great and Celebrated to my Obscure Papers thereby to create them some Credit and to derive a Repute upon my self Your Matchless Pen hath purchas'd You a lasting Renown and Your Exemplarly Life and Practice have added a farther Glory to You. So that all the understanding World counts You worthy of douâ—le Honour If You had lived in the Primitive times You would have been one of the most Eminent Fathers of the Church in those Days as You have the Honour to be now in these And Your Strict Life would have entituled You a Saint You do all the Parts of an Excellent Man and a Christian Bishop You perform Great and Worthy things Your self and You countenance even the lower and meaner Attempts of others In a word all that are intelligent proclaim You the Chief Glory of our English Prelacy My Lord I do not apprehend that this can offend You for He that is eminently Vertuous and Learned provokes the World to speak his Worth and they would be infinitely blameable if they robb'd him of his due Praise Therefore I must confess I do not see the Reasonableness of those Writerâ— that tell their Patrons they will not praise them lest they should offend their Modesty I would not dedicate my Labours as mean as they are to a Person of a mean Figure in the Learned World or in the Accounts of the Religious For the Design of the Dedication is to let the World know that such a Person is really Praise-worthy and tâ—at even to a Wonder that he is one that ought to be extremely honoured and venerated for his Transcendent Excellencies and that he is to be a Pattern to the rest of Mankind And yet my Lord You see I do not enter on the Task of Enlarging on Your Lordship's Praises the Reason is not because it is unlawful or unfit but because it is too Great for me Not to give Your Lordship any farther Trouble if I have offended by this repeated Presumption I have this to plead in my Excuse that Your Merits as well as my Own Inclinations have made me Criminal And seeing my Fault bears the Name of Duty I despair not but that it will meet with a Pardon and that Your Lordship will aceept of this poor Oblation from My Lord Your Lordship 's most Devoted Son and Servant J. EDWARDS THE PREFACE WHen I had by my long Forbearance satisfied the World that I was not fond of shewing my self in Publick and offering any Discourses in Print at leâ—st with open Face I at last prevail'd with my sâ—lf to venture visibly to the Press And truly I think I may appear now with the more Confidence because I have a great while deliberated on what I have done in this Nature Though I was very shy at first yet now being enter'd into thiâ— employment I believe I shall make a Practice of it till it may be I shall be thought by some to run into another Extream But I shall not consult or attend to the Opinion of a few prejudiced or envious Folks but go on with my Work which I design'd And if it be said that some of the Texts and Other Subjects which I discourse upon have been often treated of by others my Answer is that I â—m glad they have for then it will appear what I have done then the Reader will see I hope that I am no Filching Plâ—giary no Apish Imitator no Rash and Credâ—lous Swearer unto other Mens Opinions that when I handle the same Matter which others have before me I present the World with something beside Different Phrase and New Method that by offering a fresh Critical Gloss upon several Dubious and Difficult Passages in the Old and New Testament I have cleared up the Sâ—â—se of them and in short that I hâ—ve made some Remarkable Observations on the Best Book in the World If I have not perform'd this which the Iudicious only can be Iudges of I â—m sure I have endeâ—vour'd it and have all along made it my grand Design and Business to â—elp my Readers to understand the Bible aright which certainly is of the highest Concern next to the Religioâ—s Practice of it In order to the pursuit of this I had sufficient Warrant to break out of my Retirement to
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
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
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
same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo. I conceive this may be the plain sense of the Evangelist's words however I propound it only by way of Conjecture and am willing in this as in other things to submit to the Arbitration of the Wise. I will mention another Instance of this Agreement of the Stile of Pagan and Inspired Writers It is usually among the former to honour a Good Man with the Title of the Friend of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usual in Homer and among the Philosophers Plato especially it is very frequent Who are the Friends of God is excellently discoursed of by this brave Man in his fourth Book of Laws A Religious Man is a Friend of God saith Max. Tyrius with whom concurs another Eminent Moralist directly asserting that Good Men are the Friends of the Deity Epictetus and Arrianus speak of God as a Friend and the Best Friend Caâ—byses's Advice to his Son Cyrus was Be thou the Friend of God as Xenophon relates In short it was the common Stile and Language of the best Moralists as Socrates Antoninus Seneca Plotinus besides those before named to call a Vertuous Person a Friâ—nd or one Beloved of God Especially this Epithet was given him if he prospered in his vertuous Enterprizes if he found Success in his laudable Endeavours Yea Epictetus that Excellent Stoick Philosopher and Great Master of Ethicks was honoured with this Title as the highest that could be when he left the World as we learn from his Epitaph The same Expression we meet with often in Scripture the same honourable Epithet is vouchsafed there to Holy Men. Abraham the Father of the Faithful is particularly signalized by it and that no less than thrice 2 Chron. 20. 7. Isa. 41. 8. Iam. 2. 23. Of Moses 't is said that God spake to him as to his Friend Exod. 33. 11. Solomon was named Iedidiah i. e. the Beloved of the Lord 2 Sam. 13. 25. In that Mystical Book of the Canticles this Name is attributed to both those entire Lovers Christ and the Church Eat O ye Friends drink O Beloved saith the former This is my Beloved this is my Friend saith the latter In which places Rang and Dod are the like endearing Titles with Obâ—b which was the word used in the Texts before-mentioned And this further I could observe to you that the words Obeb and Obebim which are translated Friend and Friends in those places might be rendred so in many others where our Translators english them him or those that love God In the Evangelical Writings the same Stile is observable thus those words in Lâ—ke 12. 4. are spoken by our Saviour particularly to his dear Companions and Disciples where he calls them his Friends And in three Verses together these his faithful Followers and Associates and with them all True Believers and Holy Men are stiled his Friends Joh. 15. 13 14 15. And hear what an Honourable Epitaph our Saviour bestowed on Laâ—arus John 11. 11. Our Friend Lazarus sleepeth What is more usual in the Language of the New Testament than to say a Wicked Man is dead This my Son was dead saith the Father of the Prodigal Son Luke 15. 24. giving us to understand that the Profligate and Debauch'd are morally dead And so some think this Term is to be understood in the former part of those words Let the Dead bury their Dead Mat. 8. 22. Of the Widow giâ—en to Luxury 't is said she is dead while she liveth I Tim. 5. 6. And to be dead in Sin is in Scripture-Phraseology applied after the same manner Ephes. 2. 1 5. Col. 2. 13. And in several other places the like mode of Speech is observable To which the Antient Philosophers were no Strangers in whose account Vicious Men were reputed as dead Hence an Antient Writer of the Church observes that even in the Barbarick Philosophy they were wont to call those Dead who abandon'd the right Sentiments of things which they had and made their Souls slaves to the Animal Passions Not only Pythagoras himself was wont to place a Coffin in the room of his outcast Scholars as if they had been dead but his Followers and the Platonists in imitation of him had the same Practice among them For it was an acknowledg'd Notion that Vertue makes us live and consequently that wicked Men do not properly live but that in true Morality they are rightly said to be dead There is wanting in them an inward Principle of Life as the Spartan said after all his trials of erecting a dead Body into a living Posture Hence Vice is deservedly stiled the Death of the rational part of Man and the Mortality of the Soul With relation to which guise of Speech intermortui mores are in Plautus Corrupt and Vicious Manners And the like Phrase is used by the Jews the Wicked say they are Dead while they live and again they tell us that a Dead Carcase is better than a Disciple that is void of Knowledge and true Wisdom And other such like Expressions there are not only among the Hebrews but the Arabians Once more I will observe how the Scripture speaks as the best Moralists do viz. when it calls Death a Sleep The Hebrew Verb Shacab signifies to lie down to sleep Gen. 19. 4. and likewise to die â— Sam. 7. 12. Isa. 14. 8. whence to sleep with their Fathers is an usual Phrase in the Historical Books of the Old Testament Thence the Grave is call'd a Bed Isa. 57. 2. Gneres is both lectus and feretrum the Bed of those that sleep and the Bed or Bier of those that are dead as perhaps our Saxon word grave or grab as other Germans write it is from grabatus The Psalmist mentions the Sleep of Death Psal. 13. 3. And it seems this was the Stile of the Antient Arabs as appears from Iob 7. 21. I shall sleep in the Dust. If we descend to the New Testament we shall read there that Lazarus sleepeth Joh. 11. 11. and of St. Stephen 't is said that he fell asleep and of other holy Men that they sleep in Iesus and are fallen asleep in Christ. When a good Man dies he lays himself down to Rest he betakes himself to his Repose bidding the World good night he shuts his Eyes and opens them no more till the Morning of the Resurrection The like Expression is in use among the Pagans to sleep and to die are synonymous Terms with them With the Prince of Poets Sleep is not only the Brother of Death but it is the very word to express Death it self Nox est perpetuò una dormienda saith Catullus Perpetuus Sopor is Horace's Language Nox perpetua is Propertius's which is the same with Virgil's Nox aeterna Alluding to which Phrase is that of Tully and other good Authors decumbere to lie down to betake himself to sleep i. e.
Moses or of others who writ those Books whence it is that we now read of the Names of Places which were not given at that time when they are mentioned but are only by way of Anticipation inserted into the History Near of kin to this is Hysterosis another Usual Figure in Scripture which is when the proper and genuine Order of the Words is not kept And this is observable either in some single Words and Verses or in some Chapters Of the former sort is Gen. 10. 1. where the Sons of Noah are reckoned in this order Shem Ham and Iapheth yet Iapheth was the Eldest Brother It is true Scaliger holds the very order of the Generation which this Verse sets down and saith Shem was Noah's First-born and Iapheth his youngest But 't is generally agreed on by the Learned that this is not the right order for first the Septuagint expresly say Iapheth was the Elder Brother of Shem v. 21. Again Iosephus in his Jewish Antiquities reckons them thus Iapheth the eldest Son C ham the next and Sheâ— the youngest of all Moreover according to the Chaldee Paraphrast who is of good Repute this is the true Order Lastly you will find it observ'd in the following Parts of this Chapter the Generations begin first with Iapheth then pass to Cham and end with Shem. All which shews that there is a Transposition in the first Verse and that the true ranking of them is not there kept We read in Gen. 11. 26. that Terab begat Abram Nahor and Haran but the naming of Abram first of the three Brethren doth not prove that he was eldest but there is some Ground to believe that he was not And as the true Order of Words in some Verses is not always exact so neither is the true Series of History observ'd in some Chapters Thus in Gen. 2. after God's resting on the seventh Day v. 1. you read of God's forming Man and Woman v. 7. 18. which was the Sixth Day 's Work and therefore according to the True Order of things should have been part of the Contents of the First Chapter So the Division of the Earth which is the Subject of the 10th of Genesis is set before the Confusion of Tongues spoken of in the 11th Chapter notwithstanding this was before that and was the occasion of it And some Instances of this Nature are in those Historical Books of Samuel the Kings and Chronicles The seventh and eighth Chapters of Daniel are misplaced they should of right have been inserted before viz. immediately after the 4th Chapter for they speak of what happened in Belshazzar's time although the foregoing Chapter relates what was done by Darius after Belshazzar was slain and the Kingdom of Babylon became his And in many other Places of the Sacred Writings there is a Transposing of things and sometimes that is placed first which was done last To which purpose the Hebrew Doctors have long since pronounced that there is neither Before nor After in the Law A late Author tells us that the Reason is because the Books of the Pentateuch and some others were written upon little Scrolls or Sheets of Paper not so well fastned together as our Books now are and so the Order of these Scrolls was changed But this is an upstart Invention of this Gentleman's Brain and hath no Foundation but his own Fancy for as he mistakes Paper for Parchment there being perhaps no such thing as the former in those Days so he is mistaken in his Conceit about fastning those Parchment-Writings together First I say he proceeds upon a wrong Foundation because he asserts the antientest Books of the Bible to have been written on Paper whereas it doth not appear that this Invention is so old and on the other side there are undeniable Proofs of the great Antiquity of Parchment and that it was made use of for Books to write upon That which hath occasioned some Learned Men and 't is likely our present Author who is most justly rank'd in the Number of the Learned to think otherwise was that Passage in Pliny's Natural History where he reports that Ptolomee Philadelph King of Egypt forbad the exporting of the Papyrus of which Paper was made at that time out of his Territories Whereupon Eumenes King of Pergamus found out another way of making Paper of the inmost Skins of Beasts which was call'd Pergamena because 't was invented in Pergamus first But this was a great Oversight of Pliny for that was not the first Use of them they were much antienter than that time Diodorus the Sicilian tells us that the Persian Annals were writ in Parchment which is a great Proof of its being very Antient. Salmuth in his Commentary upon Pancirol thinks the Antiquity of this Membrana is proved from Iovis diphthera the Skin of the Goat that suckled Iupiter in which the Antientest Memorials of things in the World were thought to be written And out of Herodotus the great Father of History he hath a very considerable Quotation who relates that some of the Old Grecians made use of the Skins of Goats and Sheep to write in and therefore they call their Books Skins And he adds that many of the Barbarians write in such Skins Now we know who they were that the Pagans used to call Barbarians viz. the Iews and therefore it is probable these are meant here It may have relation to their writing the Books of the Old Testament in Parchment But if This concerning the particular Reference of these Words to the Iews be a Conjecture only yet the other things which have been suggested are a clear and evident Proof of the Antient Use of the Membrana and we have no reason to question that the Bible it self was written in it That it was so we learn from Iosephus who assures us that Eleazar the High Priest sent away the 72 Elders or Interpreters to Ptolomee with the Bible written in â—ine Parchment and he tells us in the same Place which is very remarkable and to our purpose that King Ptolomee was astonished to see the Parchments so fine and delicate and to observe the whole Form of them so exactly joined together that no one could possibly discern where the Seams were From which Testimony of this Learned Jew it is evident that there was Parchment found out and used in Writing before the time that Pliny talks of i. e. before Eumenes's time And as for this Eumenes who is by some Writers also call'd Attalus for it appears plainly that 't is the same Man the same King of Pergamus he was not the Person that invented it nor was it in his time invented he only procured a great Quantity of it to be made and so it became common in Greece and Asia whence some and Pliny among the rest thought he was the first Inventer of it This was the Rise of the Mistake But the Truth of the Matter is this which the Learnedest Men
now agree to that Parchments which were made of Sheepskins dress'd were long before the Emulation between Ptolomee and Eumenes who both at the same time were ambitious to procure an Universal Library but when this Quarrel arose Ptolomee forbad Paper to be sent out of Egypt whereupon Eumences caused Parchments to be made in greater Abundance than before that so there might be no need of the Paper Again 't is evident from this Testimony of Iosephus that the Books of the Old Testament were written in Parchment And seeing we have proved that Parchment was long before it is credible that the Bible was copied out at first into it That Proverbial Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews the great Antiquity of this sort of Writing-materials for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Membrana and it is also a Book made of the same which they of old used to write in I might take notice of the antient Practice of the Jews viz. their wearing of Phylacteries which were pieces of Scrolls of Parchment whereon they wrote some part of the Law and bound it to their Heads and Hands whence we may probably gather that the Books of the Old Testament were first of all Parchment-Writings for the Jews were strict Observers as well as Admirers of Antiquity and therefore their writing some Sentences of the Law in Parchments shews that the Bible it self from whence they were taken had been usually and of old transcribed into those very Materials Much more might be said but I will only add that the Jews Rolling up their Sacred Writings whence their Books were call'd Megilloth Volumina is a plain Argument that they were not composed of Egyptian Paper which was thin and weak and consequently was not capable of this Rolling But a Long and Broad Skin or Parchment would endure this without tearing and therefore it is not to be doubted that this was made use of The Sense of which besides the common Report and Notion among the Jews caused the Famous Rabbi Ionathan to say in his Targum on Deut. 31. 24. that Moses writ the Law upon Parchment Which shews that it was the Opinion of the Learned Jews that the Bible was originally written in Parchment not on Paper And the Talmud often mentions this Parchment-Writing as a known thing It is rational then to believe and assert that these Holy Records were written in Parchment and though we are informed from sufficient Authors that other Materials of old were used as the Egyptian Papyrus Leaves as also the Inward Bark or Coat of Trees c. when they wrote but few Words yet Parchment was the old and usual Matter on which they wrote when they had occasion to compose a whole Book which confutes F. Simon 's Notion that the Old Testament was written in Paper which upon serious Reflection so searching a Person as he is cannot but discern to be a Mistake and he knows that Charta Writing-Paper was not generally used till Alexander the Great 's time as Pliny himself acknowledges who quotes Varro for this that the first use of Paper made of the Cortex of the Egyptian Papyrus was found out in Egypt in that Monarch's Reign and that before that time they wrote upon Leaves of Trees on Wax c. Then in the next Place it were easy to disprove this Ingenious Author's Conceit about the fastning or rather as he would have it the not fastning of these Parchments together whence he fancies it was that the Transposition and Misplacing of some Parts of the Bible happened He tells us that heretofore they wrote upon Sheets or Leaves rolled together one over another round a piece of Wood and these being not well joined together there was sometimes a misplacing of what was written in them because their Order was altered This may be partly true and I cannot deny that it so happened sometimes that is when there was no Care taken to sow or other ways to fasten the Leaves or Sheets to the Stick of Wood about which they were rolled or to one another But it was not so in the present Case for you may be sure that they took all the Care imaginable to secure the Order of the Sheets and they were not destitute of a particular way of doing it so that their Books were sufficiently fastned But if he means that they were not bound as our Books are now a days then his new Discovery is only this that the Trade of Book-binding was not set up in Moses or Ezra's Days Or if he means that the written Sheets and Scrolls were loose and not well tack'd together he wilfully speaks against his own knowledg of this Matter for he knows very well that the Jews wrote in Rolls or continued Sheets or Skins which were not liable to be separated as our Writings are now He is Antiquary enough to confute himself from what he hath read concerning their manner of making their Books or Volumes their fixing the Sheets of Parchment at one end by sowing or fastning the first Sheet between two Sticks or Pieces of Wood their joining the several Sheets together as appears from the forecited Testimony of the Jewish Historian who saith the Parchments in which the Bible was written were so closely and firmly joined together that 't was not possible to discern the Seams or Places where they were joined their Rolling them up close and their keeping them in safe Repositories for they had places on purpose for all Valuable Books so that it was not likely yea scarcely possible that any of these Scrolls or Sheets which were not little ones as he suggests but of a considerable size should be put out of their places much less lost for he goes so far as to assert that many of these Scrolls were embezzel'd and lost and thence the Scriptures of the Old Testament are so maimed and imperfect But we know the Man and his Design which is to depretiate and vilify the Scriptures thereby to advance the Credit of Tradition and by that means to exalt the Church of Rome though this is not so forward to exalt him This was it which made him give us this Specimen of his Wit and Invention of which it must be confessed he hath no small Stock this made him attempt by these Paper-Proofs to lessen the Authority of the Bible Otherwise it is certain this Parisian Critick is a Person of great Worth and Learning and it is his singular Commendation that he is no Furious Bigot but is Moderate and Discreet in many things and is one that dotes not on the Opinions and Assertions of the Catholick Doctors But if you would know the true Reason or Occasion of that Transposition which you sometimes meet with in the Holy Writings not only of the Old but New Testament it is chiefly this as I conceive The Holy Writers study not Exactness they are more intent upon the Thing and Matter which they write than upon the due Order and Marshalling of it they
are not Nice and Accurate in giving every Occurrence or Event its right Place whence it is that you meet with some things in these Writings that are transposed and out of Order and it is left to the Diligent and Inquisitive Reader to amend and reform thoâ—e Dislocations Those who would see farther Reasons of that frequent Metathesis and Misplacing which are in the Sacred Books may consult the Learned Dr. Lightfoot in his Chronicle of the Times of thâ— Old Testament CHAP. IV. There are not only Grammatical but Rhetorical Figures in the Sacred Volume The Psalmist's Words Psal. 120. 5. are Hyperbolical though not generally interpreted to be such So are our Saviour's Words Matth. 13. 32. though commonly expounded otherwise Luke 19. 44. rejected form being Hyperbolical John 21. 25. proved to be an Hyperbole This way of speaking in Scripture is no Lie Ironies are frequent in this Holy Book of which several Examples are produced Luke 22. 36 is shew'd to be of this sort And so is Acts 23. 5. I wist not that he was the High Priest This manner of speaking is not unworthy of the Sacred Penmen Synecdoches frequent in Scripture proved from several Instances Metaphors also common Solomon's Metaphorical Description of Old Age in Eccles. 12. expounded in all its Parts THere are not only Grammatical but Rhetorical Figures in this Sacred Volume the chief of which I will briefly speak of not to say that I have mentioned some of them already And though as I said of the former they have been observed by several Writers yet one Reason why I mention them here is because I shall have occasion to reduce some Texts to these Figures which have not been so interpreted by other Authors First Hyperboles are not unusual in these Holy Writings these are such Speeches as seem to surpass the bare Truth either by augmenting or diminishing it Thus a Great Caldron one of the Vessels of the Temple that held a vast Quantity of Water is call'd a Sea a molten Sea 1 Kings 7. 23. a brazen Sea 2 Kings 25. 13. It is said that the Cities were walled up to Heaven Deut. 1. 28. and that Solomon made Silver in Jerusalem as Stones 1 Kings 10. 27. and that at his being anointed King the People rejoiced with great Ioy so that the Earth rent with the Sound of them 1 Kings 1. 40. Upon which Places and some others the Jews found that Saying of theirs The Law sometimes speaks Hyperbolically The Description of Behemoth is full of this sort of Language He moveth his Tail like a Cedar his Bones are as strong pieces of Brass and Bars of Iron he drinketh up a River he trusteth that he can draw up Jordan into his Mouth Job 40. 17 c. Xerxes's Army was said to drink whole Rivers dry in that Hyperbolical Sense in which this is spoken of Behemoth which proves what I have asserted that the Scripture symbolizeth with other Writers or rather they with it The like Hyperbolical Description you have of the Leviathan Job 41. 18 to the end And such is that of the Locusts Joel 2. 2 12. all which is indeed one Continued Hyperbole wherein he elegantly and pathetically describes them as a well-formed Army as Virgil in his Georgicks loftily doth the Ants It nigrum campis agmen So all is Poetical and Hyperbolical in Psal. 18. 7 16. As for Psal. 120. 5. Wo is me that I sojourn in Mesech and dwell in the Tents of Kedar few Expositors take it to be of this kind Becausâ— Mesech signifies protracting or prolonging some interpret the first Clause thus I have a LONG time dwelt and because Kedar signifies Blackness they understand it of the Sadness of his Condition Others would translate the pious King to those Places and Countries which bear the Name of Mesech and Kedar thinking that he was for some time confined to those Places And there are other Conjectures about the Words but the true Import of them in my Apprehension is this David being banished from home expresseth it as if he were among the barbâ—rous Scythians as if he were in the wild Desarts of Arabia Or if you take Mesech and Kedar to be both of them in Arabia as some do then still the Sense is the same I sojourn I dwell I inhabit among the inhospitable People of Arabia call'd Scenitae because they lived in Tents or in that part of the Wilderness where the Israelites pitchâ—d in Tents when they travell'd to the Land of Canaan There is my Abode at present I am no longer one of Iudea This is an Hyperbolical Speech to set forth the Nature of those Inhumanâ— and Malicious People into whose Hands he was fallen and with whom he was forced to converse at that time To this sort of Speech we may refer Psal. 97. 5. The Hills melted like Wax Isa. 34. 3. The Mountains shall be melted with their Blood Ezek. 32. 6. I will water with thy Blood c. I will makâ— the Blood of the slain so abundant that it shall reach upto the very Mountains and all the Rivers shall be â—ill'd with Blood which is to be look'd upon as an Hyperbolical Description of Egypt's Destruction So Ezek. 39. 9 10. They shall burn the Weapons with â—ire seven Years so that they shall take no Wood out of the Field nor cut down any out of the Forests is an elevated Strain of speaking to express the Multitude of the Weapons and Spoils taken from the Enemy and the vast Slaughter of them At the first View those Words in Obadiaâ— ver 4. Though thou set thy Nest among the Stars must be acknowledged to be highly Hyperbolical Neither is the New Testament without this kind of speaking as to instance in Matth. 13. 32. which I grant is not reckoned by Writers among the Hyperboles of Scripture but I appeal to the Learned whether it ought not Of the Mustard-seed there in the Parable Christ saith It is indeed the least of all Seeds for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Greek Word yet as hath been noted before it is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is plain from its being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is rightly rendred the least of all Seeds but this is not exactly true for the Seeds of Sweet-marjoram and Wild Poppy are far less and the Seeds of Tobacco are so small that a thousand of them make not above one single Grain in Weight but all must give place to the Seed of Moon-wort which câ—rtainly is a Seed of the least size that is And another reckons among the smallest Seeds of Plants those of Reed-mace and of Harts-tongue and of some sorts of Mosses and Ferns And of these latter I have read that some of them are so small that they cannot be seen without the Help of a Microscope But our Saviour to set forth and magnify the wonderful Power of the Word of God and the Increasing and Spreading of his
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
a Metathesis Which Words and many more without doubt came in with the Roman Conquest over the Jews for Conquerors carry their Language with them and hence it is not to be marvell'd at that many Roman Words were in use among the Jews and that some of them were inserted into the New Testament There are likewise several Syriac Words used by the Evangelical Writers and generally interpreted in the Places where they are as Raka Matth. 5. 22. Golgotha Matth. 27. 33. Sabachthani Mat. 27. 46. Boanerges Mark 3. 17. Talitha cumi Mark 5. 41. Corban Mark 7. 11. Ephphatha Mark 7. 43. Abba Mark 14. 33. Rom. 8. 15. Mammon Luke 16. 9. Cephas John 1. 42. Gabbatha John 19. 13. Akeldama Acts 1. 19. Tabitha Acts 9. 36. Maran-atha 1 Cor. 16. 22. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1. 14. 2 Cor. 1. 22. is also of Syriac Original Nor is it a wonder that we find a great Number of these in the Greek Testament for after the Return of the Jews from their Captivity in Babylon their Language was mix'd of the Hebrew and Chaldee and named the Syriac Tongue from the Regions where it was used As for the Old Pure Hebrew the Priests and the Learned Jews only understood it but this Mix'd Tongue was that which was generally spoken and understood by all the Jewish Nation Therefore in this Tongue Christ made all his Sermons to the People and the Evangelists and Apostles preach'd the Gospel to them in it Yea because the Syriac succeeded in the place of the Hebrew the Jews having lost this and taken up that therefore that Tongue is sometimes call'd the Hebrew Tongue in the New Testament as in Iohn 19. 13. where it is said Pilate sat down in the Iudgment-seat in a Place that is called the Pavement but in the Hebrew Gabbatha This is a Syriac Word or a Dialect of the Chaldee which is the same but it is call'd Hebrew here because Syriac was become the Vulgar Language of the Hebrews yea was their Mother-Tongue in our Saviour's time So when 't is said that the Title on the Cross was written in Letters of Hebrew Luke 23. 38. 't is probable that the Syriac is meant i. e. the Superscription was written in Syriac Words though in Herew Letters 5thly It is useful to observe what a considerable Number of Hebraisms i. e. of Phrases proper to the Hebrews is made use of in these Holy Writings not in those of the Old Testament only but in the Greek Writings of the New Indeed the Books of the Old and New Testament being written by Hebrews we cannot expect but that they should use the Hebrew way of speaking Such is that in Gen. 40. 13. Pharaoh shall lift up thy Head To lift up the Head is to Account or Reckon for as some tell us they used to cast Accompts with Nails or Pins stuck in a Table with Holes and these Pins were call'd Heads by the lifting them up or removing them out of one Hole to another they performed their Arithmetick Therefore Moses expresses it thus He lifted up the Head of the chief Butler and chief Baker ver 20. that is he Reckoned with them and then differently dealt with them viz. according to their Deserts The same Phrase is used in Exod. 30. 12. When thou takest the Sum of the Children of Israel Hebr. When thou liftest up the Head And so in Numb 1. 2. take the Sum Hebr. Lift up the Head It is a peculiar Mode of Speech to signify to reckon to gather the Sum of all to which answer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin recapitulare to bring all to one Head which were borrowed from the Hebrew Stile To fill the Hand Exod. 28. 41. ch 29. 9. Numb 3. 3. is a way of speaking proper to the Hebrews and we fitly render it to consecrate because perhaps when they Consecrated Persons they delivered into their Hands the Badges and Instruments of their Office Another peculiar Phrase is used in 2 Kings 10. 21. ch 21. 16. Ezra 9. 11. which according to the Hebrew is from Mouth to Mouth or Mouth to Mouth but it particularly denotes a Place to be full of People and accordingly is so rendred perhaps for this Reason because when it is so they stand close together as it were Mouth to Mouth To give the Hand to one was heretofore a way of Expression proper to the Eastern Countries the Hebrews especially and it was as much as to submit or yield to one 1 Chron. 29. 24. Ier. 50. 15. Lam. 5. 6. and it is applied in a spiritual way 2 Chron. 30. 8. give the Hand or yield your selves unto the Lord. The same Phrase is used by Gentile Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dare manus is to confess one's self to be overcome The Form of Wishing among the Hebrews is singular and not used by others Who will give Exod. 16. 3. which we translate would to God So Numb 11. 29. Deut. 28. 67. Iob 13. 5. O that ye would Benjamin is call'd a Lad Gen. 43. 8. though he was Four and twenty Years old and had Children the Idiom of the Hebrew Tongue solves it To this peculiar manner of phrasing things may be referr'd Gen. 49. 10. Nor a Lawgiver from between his Feet For so the Hebrews modestly express the place of Generation stiling it Ragelim the Feet and so the word seems to be meant in Exod. 4. 25. Deut. 28. 57. Isa. 6. 2. and thus the Masorites for the word which is used for Vrine read in the Margin the Water of the Feet 2 Kings 18. 27. And sometimes instead of Feet the Hebrews use the word Thigh Gen. 46. 26. Exod. 1. 5. and Loins Gen. 35. 11. and in a multitude of other places Moreover the peculiar way of using the word Sons among the Hebrews is remarkable as in Prov. 31. 5. Sons of Affliction i. e. the Afflicted Sons of Destruction ver 8. Such as are appointed to be destroy'd as we render it Sons of Oil Zech. 4. 14. i. e. the anointed ones So we read of the Son of the Morning Isa. 14. 12. and the Sons of Belial Judg. 19. 22. 2. Sam. 23. 6. And sometimes 't is applied to Things as well as Persons as in Iob 5. 7. As the Sons of the burning Coal i. e. the Sparks fly upward Whatever is the part of a thing or whoever belongs to any thing or is partaker of it is in the Hebrew Idiom call'd a Son Again the Name of God after the Hebrew manner is wont to be added to Magnify and Augment the Signification in several places of Scripture There have been some Instances of this sort produced by Critical Writers on the Bible but I will endeavour here and afterwards to make a considerable Addition to them But first I will take notice of a place or two which have been brought under this Head but in my judgment belong not to it Such is that Gen. 10. 9. He was a mighty
in the Catalogue of the Kings of Persia viz. Cyrus the First Cambyses the Second Darius Hystaspis the Third Xerxes the Fourth Artaxerxes Longimanus the Fifth c. Yet in the Book of Ezra we read that These five were successively viz. Cyrus Ahasuerus Artaxerxes Darius Artaxerxes How is this to be reconciled Both by saying that the same Persian Kings had different Names and also that several of them had one Name which are both very true One of them was call'd Cambyses and Ahasuerus another had the Name Darius and Artaxerxes a third was call'd Xerxes and Darius And besides this they were all call'd by one General Name that is Artaxerxes was a common Name of the whole Race of the Persian Kings Many of the Learnedst Jews were of this Opinion and it is the more probable because this hath been usual in other Kingdoms and Countries as we learn from the Sacred Records There we find that there was one Common Name for all the Kings of Philistia or Palestine and that was Abimelech as is clear from Gen. 20. 2. Ch. 26. 1 4. Ch. 34. 1. 1 Sam. 21. 11. and also from the Title of the 34th Psalm it appears that this was the Universal Name of the Kings of the Philistines So Agag was the Common Title of all the Kings of the Amalekites as may be inferr'd from Numb 24. 7. 1 Sam. 15. 8. It is probable that Hiram was the Catholick Name of the Kings of Tyre but that Pharaoh was so of all the Egyptian Kings of old is undeniably clear from Gen. 12. 15. which speaks of a Pharaoh in Abraham's time from Gen. 39. 1 c. where we read of another of that Name in Ioseph's days And in Exodus there is frequent mention of that Pharaoh that enslaved the Israelites and order'd all their Male-Children to be drowned and of another whose Heart was hardned and who was drown'd in the Red Sea There was a Pharaoh in Solomon's time 1 Kings 3. 1. and in Iosias's 2 Kings 23. 29. In Isaiah we read of a King of Egypt of this Name Ch. 19. 11. Ch. 30. 2 3. So in Ieremiah Ch. 25. 19. Ch. 44. 30. Ch. 46. 17. and in Ezekiel very often That this was the constant Title of the Egyptian Kings is attested by Suidas Eusebius and Iosephus yea if we may believe this last Pharaoh in the Egyptian Tongue signifies a King Which seems truly to be confirm'd from that passage in Gen. 41. 44. I am Pharaoh which is as much as to say I am King I am Supreme Ruler I will not part with this Name i. e. I will not lose my Royal Dignity and Power And accordingly he retain'd this Name himself and gave Ioseph another as you read in the next Verse It might well then be the General Name of their Kings it signifying Royal Authority and Rule But after the time of Alexander the Great the Kings of Egypt were generally called Ptolomees and after the renouncing of the Greek Emperour they were a long time call'd Caliphs for the General of the Saracens whom the Egyptians took for their King was named Caliph whence the succeeding Kings were denominated after his Name To proceed in this Subject Attalus was a Standing Title to all the Kings of Pergamus though it is true some of them had a particular peculiar Name besides whence that King of Pergamus who was thought to be the Inventer of Parchment to write upon is call'd Attalus by Aelian and St. Ierom but Eumenes by others Antiochus was generally the Name of the Syrian Kings and Mithridates of those of Pontus All the Kings or Dynasts of Edessa in Syria had the Name of Abgarus Herod was the Name common to all the Successors of Herod the first as we learn from the Gospels and the Acts. Candace gave the Denomination to all the Queens of Ethiopia or of one part at least of that Country Arsaces to all the Kings of Parthia Sylvius to those of the Albans i. e. the Latin Kings of the Trojan Race Chagan was antiently the common word to express all the the Kings of the Hunns Caesar was the Title for all the Roman Emperours after Iulius Caesar. Cosâ—oe or Kosroes was the Appellation of the Kings of Persia heretofore after that of Artaxerxes as Sophi of late and Sultan is the distinguishing Title of the Turkish Empire and Miramolin or Miramomolin of all the Princes of Mauritania Thus briefly I have shew'd that it was usual for all the Kings of a Country to have the same Name for a very considerable time at least The observing of which may be of some use to us in reading the Sacred History when it refers to any of those Kings whom I first named and in reading Profane Authors who mention any of the others Lastly I could observe concerning Places in Scripture the same that I have concerning Persons viz. that sometimes they have different Names which we ought carefully to heed in reading this Holy Book One eminent Mountain in Palestine and the adjacent Parts hath several Denominations it is call'd Zion Psal. 2. 6. and frequently in other Books of the Old Testament It is also named Moriah 2 Chron. 3. 1. the same Mount where Moses saw the Burning Bush not consumed and where Isaac was offer'd and where the Temple afterwards was built This Name was so celebrated that from this the Land of Canaan is call'd the Land of Moriah Gen. 22. 2. The same Mountain is named Hermon as is evident from those express words Deut. 4. 48. Mount Sion which is Hermon It is also call'd Sirion Deut. 3. 9. which Name was given it by the Sidonians And in the same place it hath the Name of Shenir which was given it by the Amorites This Multiplicity of Names may I conceive be grounded on this that Sion or Hermon or call it by any of the other Names is properly speaking a long Ledg of several Hills that go through Palestine and a great part of Arabia Some add Gilead and Seir and Lebanon the famous Alpes of the Holy Land upon the North and East part of it noted for its snowy tops its lofty Cedars and other Trees and its fragrant Herbs and Plants Some I say add these to the foregoing ones and rightly determine that they were but one continued Mountain with divers Names as Mount Taurus though far greater is a ridg of Hills that hath several Names according to the different Parts of it Hence Psal. 133. 3. and some other places of Scripture mention some of those Names before spoken of as if they belong'd to different Mountains and the reason is because though they are the same Mountain yet those Names refer to the different parts of the same great ridg of Hills and so are accounted as it were different Hills and accordingly the great Mass of Dew which was in part distill'd on Mount Hermon one division of that great Mountain did partly also fall on Mount Zion a neighbouring part of
and down to rest or be quiet Sharash to take root to eradicate or extirpate Taab to desire in Kal to abominate in Piel Gnuph to shine to be obscure Natzar to save to destroy Gnazab to desert to help Batzar to rob or prey to defend one's self from â—obbers Bara to make or create also to remove or destroy Salah to tread under foot to esteem Garaph to gather to disperse Asaph to gather or preserve also to remove or destroy Nacham to grieve or repent to abandon Grief or to be comforted Chissed to consecrate to desecrate There are Instances of all or most of these viz. the same Hebrew Verbs and Nouns which have not only Different but Contrary Senses in the Writings of the Old Testament which the Reader may consider at his leisure and thereby be help'd to a distinct understanding of the Words in those Texts where they occur BOOKS written by the Reverend Mr. JOHN EDWARDS AN Enquiry into several Remarkable Texts of the Old and New Testament which contain some Difficulty in them with a Probable Resolution of them In two Volumes 8o. A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. I. with a continued Illustration of several Difficult Texts throughout tâ—e whole Work 8o. A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. II. wherein the Author 's former Undertaking is further prosecuted viz. An Enquiry into several Remarkable Texts which contain some Difficulty in them 8o. All sold by Ionathan Robinson Iohn Everingâ—am and Iohn Wyat. Imprimatur Ian. 10. 1694 5. CAROLUS ALSTON R. P. D. Hen. Episc. Lond. Ã sacris DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New Testament Vol. III. Treating of the Excellency and Perfection of the Holy Scriptures Wherein are also several Remarkable Texts interpreted according to the Author 's Particular Judgment By IOHN EDWARDS B. D. sometime Fellow of S. Iohn's College in Cambridge LONDON Printed by I. D. for Ionathan Robinson at the Golden Lion Iohn Taylor at the Ship and Iohn Wyat at the Rose in St. Paul's Church-Yard MDCXCV Octob. 13. 1694. I judg the Reverend Author shall do well to print the following Discourse wherein he hath Learnedly demonstrated the Excellency and Perfection of the Books of the Old and New Testament Io. Beaumont D. D. The King's Professor of Divinity in Cambridge TO THE Most Reverend Father in God His Grace THOMAS Lord Archbishop of Canterbury Primate and Metropolitan of all England and one of his Majesties most Honourable Privy Council May it please Your Grace I Imbrace this welcome Opportunity of congratulating Your late Access to the Highest Station in our Church which all Wise and Good Men look upon as an Happy Omen of the future Felicity of these Realms For in Your Grace conspire all those things which can render us by the Divine Blessing a Prosperous People viz. Your unstained Faithfulness and Loyalty to his Majesty Your most Ardent Love to Your Country Your Great Ability for Publick Counsels and Affairs Your perfect Abhorrence of all Immorality and Debauchery Your Zealous Concern for the Church of England and in that for the whole Protestant Religion Of this last You have afforded the World such an Illustrious Proof as will give an immortal Reputation to Your Name For you have not only with Your Learned Pen encountred the Idolatry of the Church of Rome and therein vindicated the Reformed Cause but in all Your Actions You have demonstrated Your singular Care for this latter and Your Detestation of the former Especially when in the late Reign this Idol began to be set up again and too many fell down to it You with the utmost Zeal Vigour and Courage remonstrated against this Practice You bore the Insolencies and Insults of the Enemy with an unimitable Bravery You withstood their Boldness with a Confidence becoming the Goodness of Your Cause You obviated their Folly and Madness with a profound Wisdom and Prudence You defeated their Diligence by a more unwearied Industry And in brief You were the Successful Maul and Scourge of the Hectoring Jesuits that lifted up their Heads in that Day For this You were hated and defamed and are so at this Hour by all the sworn Friends to the Pontifician Interest who look upon You and that justly as their most Dreadful Enemy But this very thing deservedly makes Your Grace to be loved admired and honoured by all Sincere Protestants and True English men I am one that glory in being of that Number and accordingly I now attempt to express my infinite Regards and Veneration of Your Grace's Transcendent Undertakings in behalf of our Religion and our Church and of the Whole Nation And as a Testimony of my Resentments and Duty I here offer to Your Grace a Discourse of the Perfection of the Holy Scriptures which was designed to be presented to Your Lordship before you were advanced to this Supreme See to which Your Merits have called You. Wherefore I having then consecrated it to Your Name I hold it unlawful now to alienate it especially it being the Choicest and Noblest Subject that I have yet treated of and therefore I hope not unworthy of Your Grace's Patronage I submit the Work wholly to Your Grace's Judgment and beg leave to have the Honour of professing my self to be Your Grace's most Humble and Obedient Son and Servant JOHN EDWARDS The PREFACE I Now present the Reader with that Part of my Discourses concerning the Holy Scriptures wherein I have attempted to display the matchless Worth and Perfection of those Divine Records Besides the Great and Important Remarks which I have offer'd I could have mention'd other things barely Critical and which though they be of an inferiour Nature in comparison of those which I have insisted upon are deemed to be Excellencies and Embelishments in other Authors of good Rank Thus some Criticks have observed concerning that of Virgil Aen. 8. Quadrupedante putrem sonitu quatit ungula campum That in the very Sound of the Words the swist Career of the Horses beating and shaking the Ground with their Hoofs seems to sâ—rike the Ear. The Poetick Feet are so form'd that they express those of the Steeds And so in the same Writer Aen. 5. Procumbit humi bos is thoght to be a great Elegancy and Pulchritude as if it represented in a lively manner the Dull and Heavy Fâ—ll of that Creature Both in this and the former Instance the very Noise of the Words the very Composure of the Syllables are justly applauded by the Admirers of that Poet. The like I could have observ'd in the Inspired Writings especially those that are Poetical among which I reckon the Book of Isaiah to be one for tho it be not in Verse yet a Poetick Genius and Strain may be observ'd in most Parts of it Those Words ch 21. v. 5. Prepare the Table watch in
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
of the Scripture said Tertullian and to him have ecchoed the rest of the Antient Fathers especially St. Cyprian Ierom Augustine Chrysostom who have highly magnified the Writings of the Prophets and Apostles and have been very Rhetorical in their Panegyricks upon them These and some other Brave Men in the first Ages of the Church signalized themselves by their Reverence and Esteem of the Scriptures and some of them consecrated their Wit and Poetry to this Noble Cause Nor have thse latter Ages been destitute of Persons of the most Celebrated Parts and Learning that have adored the Fulness and Perfection of the Scripture and have used their Wit and Eloquence in setting forth its Praiâ—â—s 〈◊〉 â—icinus that Great Philosophick Soul and the Noble Piâ—us Mirandula who was the best Linguist and Scholar of his age two as Learned Italians as that Nation ever bred and who may more than compound for those two other Italians mentioned in my former Discourse who so impiously vilified the Sacred Writings after they had read all good Authors rested in the Bible as the only Book and particularly it was pronounced by the latter of them that now he had found the 〈◊〉 Eloqueâ—â—e and Wisdom Yea these last Times have produced Men of the Choicest Brains of the Briskest Parts of the Greateâ—t Humane Learning who have employâ—d these excellent Talents in embelishing the Sacrâ—d Scriptures witness Caâ—â—â—llio who hath turned the Whole Bible into Purâ— Terse Elegant Latin able to tempt us to read this Book And â—rotius hath incompaâ—ably asserted the Propriety and Elegancy of the Sacred Stile and many Other excâ—llâ—â—t Persons who have defended this Holy Book against the Insults and Cavils of profane Men. We could name Others of the most Sparkling Wit and Fancy who have exercised their Poetick Genius in descanting either on the Sacred Hiâ—tory of the Bible or on those Divine Matters which are contained in it and have thought their Pens yea Poetry it self â—nobled by such a Subject We could mention others of the most Serious Thoughts and of the most Impartial Judgment not only among those that are Prâ—â—essed Divines and that have adorned the Sacred Scripture by their Learned Expositions Comments Annotations Paraphrases Lectures Sermons Discourses but also among Persons of another Rank and Capacity who have given the Bible the Pre-eminence of all Writings I will at present mention only Mr. Selden and Judg Haâ—e the former was one of the greatest Scholars and Antiquaries of this Age and made a vast Amassment of Books and Manuscripts from all Parts of the World a Library perhaps not to be equall'd oâ— all Accounts in the Universe This Man of Books and Learning holding some serious Conference with Archbishop Vsher a little before he died professed to him that notwithstanding he had poâ—â—essed himself of that vast Treasure of Books and Manuscripts in all antient Subjects yet he could rest his Soul on none but the Scriptures And hear what the other Gentleman of the same Studies and Profession declares I have been acquainted somewhat with Men and Books and have had long Experience in Learning and in the World There is no Book like the Bible for excellent Learning Wisdom and Vse and it is want of Vnderstanding in them that think or speak otherwise This is sufficient to shew that the most Noble and Refined Wits the most Knowing and the most Judicious Heads bear the greatest Regard and Esteem for the Holy Scriptures and prefer them before all other Writings in the World It may pass for a Certain Maxim that the more learned any Man is the more he prizeth the Bible the greater Regard he hath for these Sacred Records It was said of old that it was a Sign of a great Proficiency in Good Letters to love Tully's Writings It is much more a Sign of our Improvement in true Learning that we delight in the Holy Scriptures and love them above all Writings whatsoever We shew our Proficiency by reverently esteeming the Bible and preferring it before all other Authors We discover that we have a Sense of True and Useful Knowledg when we value this Book wherein it is contain'd when we admire this Volume where all Excellencies meet together To evince this I will undertake these following things I. To shew the matchless Usefulness of the Bible in respect of Spiritual Divine and Supernatural Matters II. To demonstrate its Transcendent Excellency in regard of things Temporal and Secular such as are for the Improvement of all kinds of Humane Learning and for the Use of Life III. To give a Proof of this Excellency and Perfection by a particular displaying of the several Books contain'd in this Holy Volume IV. To let you see that this Perfection is not impaired by what is objected and alledged 1. Concerning the Loss of some Books which had formerly been a part of the Old and New Testament 2. Concerning the great Difference between the Hebrew of the Old Testament and the Greek Translation of the Seventy Where I will endeavour to discover the true Grounds and Foundations of those Mistakes that are in the LXX's Version and shew whence it arises that there is such a Discrepancy between that and the Original Verity V. I will attempt an Emendation of the present English Version which in several Places seems to me to be defective that I may hereby restore the New Testament for of that I shall chiefly speak to its native Perfection and Lustre Lastly I will invite and solicit the Reader to the Study of the Bible and direct him in so laudable and worthy an Employment First I will demonstratively prove the Transcendent Excellency of these Writings in respect of the things which are Divine and have an immediate relation to Religion Thus they are the only Canon of our Faith the exact Standard of our Lives and they mark us out the Way to solid Comfort peace and Happiness These are the three things I will insist upon 1. This Holy Book is the Absolute and Perfect Rule of our Faith This comprises in it every thing that is the Object of our Belief the Maâ—â—â—r of our Assent Here we are taught to believeâ— a God an Immortal Independent All-sufficient Self-subsisting Spirit who is infinitely Wife powerful Just and Merciful who though he was ineffably happy in the fruition of his own immense and transcendent Perfections yet that he might communicate his Goodness to others was pleased to frame the World with all the excellent Furniture which we behold in it By the Word of the Lord the Heavens were made and all the Host of them by the Breath of his Mouth Psal. 33. 6. He laid the Foundations of the Earth and gave to the Sea his Decree and set a Compass on the Face of the Deep Psal. 104. 5. Prov. 8. 27 29. We are assured from these Writings that God's Providence governs the World and all things in it whether great or small Psal. 147. 8 c. Matth. 10. 29
Infallible This is that more sure Word of Prophecy which St. Peter preferreth before Eye-Witnesses and Voices from Heaven 2 Pet. 1. 16 c. Yea though an Angel from Heaven should preach any other Doctrine than what the Apostles preach'd and afterwards committed to Writing St. Paul pronounceth him accursed Gal. 1. 8. These Infallible Records these undoubted Oracles of the Holy Ghost in Scripture are the standing Rule of Belief to all christians even to the End of the World On this they may rely with Confidence as on an Unerring Guide for it is not like other Books which are made by Men and therefore are not void of Errors and Mistakes but the Author of it is God who is Truth it self and can neither deceive nor be deceived Thus the Canonical Books of the Old and New Testament are the Compleat and Absolute Rule of our Belief and of all Supernatural Truth 2. They are the Perfect Rule of Life and Manners they contain all things to be Done as well as to be Believed Here is the Decalogue the Sum of all our Duty towards God and Man and the Necessary Precepts of Life comprised in it are often repeated enlarged upon and explained through the whole Sacred Book To these are added the Evangelical Duties of Self-denial Mortification Poverty of Spirit Purity of Heart Brotherly Love Heavenly-Mindedness Circumspect Walking Redeeming the Time Abstaining from all appearance of Evil Giving no Offence to any and many others of the like Nature The Writings of the Gospel forbid us to be Carnal Sensual and Earthly and call upon us to converse with Spiritual and Celestial Objects to to set our Affections on things Above and to work our Minds to such a Temper that we may desire to depart out of this Body and to be with Christ which is far better than groveling here below And Christianity promotes this Heavenly-mindedness by giving us a Power over Our selves by restoring us to a Government of our Bodily Appetites and Passions so that the Soul thereby becomes Pure and Defecate purged from all mundane Dross and Filth fitted for Heavenly Joys and therefore most earnestly breathes and longs after them Here we learn that Christianity is repugnant in all things to Satan's Kingdom and designedly promotes the Kingdom of God it bids us not seek our selves and aim chiefly at worldly Respects but it enjoineth us to Humble and Debase our selves and to Glorify God in all to advance his Honour in the World and next to that to look after the Salvation of our own and others immortal Souls These are the Noble and Worthy Designs of Christianity and the Laws of it their Business is to take us off from those low and mean Projects which Men of the World carry on and to set the Soul of Man in a right Posture and to fix it on right Ends. The Christian Precepts reach to the Hearts of Men they restrain the secret Thoughts and inward Motions of the Mind they curb the inordinate Desires and Wishes they temper the Affections and Passions especially they forbid Revenge Malice Hatred and they direct us to love God and to bear Love to all Men for his Sake The Christian Laws give Rules for our Words and Speeches and will not allow them to be Idle and Vain much less Prophane and Impious but they command our Discourse to be always with Grace season'd with Salt to favour of Goodness and Piety and to be for the Edifying of those we converse with The Commandments of the Gospel do also govern the Outward Actions of our Lives and bid us be Holy in all manner of Conversation They enjoin Chastity and Continence Temperance and Sobriety they forbid Lust and Luxury Pride and Sensuality They teach Courtesy Affability Meekness Candour Gentleness towards our Brethren They bid us be Kind and Charitable to all and even to love our Enemies Christianity is a Religion that is exactly Just and gives the strictest Rules of dealing Honestly and Uprightly with our Neighbours Even Morality which is the very Foundation and Ground-work of All Religions is most Illustrious here Christianity hath the Impress of Reason Civility and all Acceptable Qualities It forbids nothing that is Fitting and Decorous it countenances all that is Manly and Generous it is agreeable to the Law of Nature and the Reason of Mankind In these Sacred Writings the Duty of Christians is set down not only as they are Single but as they stand in relation to others and as they are Members of the Community There are Peculiar Lessons for Persons in every Condition for Husbands and Wives for Masters and Servants for Parents and Children for Superiours Equals and Inferiours They are all provided here with Instructions and Directions proper to that State they are in They are very Remarkable Words which a Reverend Divine of our Church uttered Would Men apply their Minds saith he to study Scripture and observe their own and others Course of Life Experience would teach them that there is no Estate on Earth nor humane Business in Christendom this Day on foot but have a Ruled Cafe in Scripture for their Issue and Success This is a Great Truth and is no mean Demonstration of the Excellency of these Holy Writings which I am speaking of Here are also the most Notable Instances of all those Vertues and Graces which adorn the Life of Man Here is the Example of Abel's sincere and acceptable Devotion of Enoch's walking with God of Noah's untainted Faithfulness amidst the Temptations of the corrupt World of Abraham's Faith and Self-denial when he offered his only Son on the Altar of Ioseph's Resolved Chastity when he once and again resisted the lustful Solicitations of his Mistress Here is the Example of Moses's Publick Spirit who desired his Name might be blotted out of the Book of Life rather than that Nation should perish Here you read of Aaron's submissive Silence of Reuben's fraternal Commiseration of Rohab's Seasonable Wisdom which was the Effect of her Faith in concealing the Spies that were search'd for Here we may observe Phineas's Active Zeal Eli's Entire Submission to the Divine Pleasure Iob's Invincible Patience Iosiah's Early Piety his and Iehosaphat's Care to reform the Church Ionathan's entire Friendship Manasses and Peter's Repentance Iohn Baptist's Austerity the Centurion's Faith Stephen's Charity to his Enemies at his Death Briefly here is commemorated the Religious and Holy Demeanour of all Ranks and Degrees of Persons whether in Prosperity or Adversity whether in Youth Manhood or Old Age or in whatsoever Condition of Life they were placed Where can we find such glorious Atchievements as the Sacred History recounts unto us Where are there such Perfect Paterns of Vertue Where do you meet with such Noble Acts as some of the Holy Patriarchs Prophets and Apostles are celebrated for The Great Heroes spoken of in the Writings of the Pagans are generally but Ideas of Vertue and a kind of Harmless Romances to preach Goodness to Men. Virgil's Aeneas Xenophon's
have are not to be subjected to the Examination of the outward Testimony of the Scriptures but are above them Thus these bold Men out of a pretence of Inspiration vilify the Sacred Volume of the Bible Thus absurdly and irreligiously these deluded Persons out of an Enthusiastick Heat prefer their own private Spirit before the Holy Spirit of God speaking in the Scriptures The Men hold themselves to be Perfect but the Scripture must by no means be so it is weak and imperfect and ought to give way to the Inward Impressions in their Minds which according to them are that more sure Word of Prophecy whereunto they think they do well to give heed as unto a Light shining in a dark Place But we see that they are thereby led into gross Error and Darkness And as to this particular Perswasion concerning the Meanness of the Scriptures they therein as in several other things symbolize with the Church of Rome whence they had their Original They confound Natural Light or Reason with Revelation they hold that Pagans are in as good a Condition as Christians they make their private Dictates as Authentick as the Bible yea they must needs hold that there is no Infallible Rule of Truth or Practice but their own Notions and Sentiments which some of their Writers call Canonical I might observe to you that besides Iews Papists and Enthusiasts there are Others that deny the Excellency and Perfection of the Holy Scriptures as Atheists and mere Politicians who indeavour to perswade the World that all Religion is a Cheat and that This Book is so too Likewise the Generality of Hereticks Seducers and Impostors who it is no wonder debase that which they design to pervert But the bare mentioning of these Persons is sufficient to beget a Dislike of them with all that are Wise and Sober and who are convinc'd of the Scriptures perfection from those Topicks which I have propounded It may be said of most Books as Martial said of his There are some good and some bad things in them and some of a middle Nature But in this Divine Book there are no such Allays all is pure and uncorrupt entire and unmixed there are no Defects no Mistakes in this Infallible Volume given us from Heaven Shall the Turks then when they find a Leaf or any part of the Alcoran on the Ground take it up and kiss it and deposite it in some safe place affirming it to be a great Sin to suffer that wherein the Name of God and Mahomet's Laws are written to be trodden under Feet And shall not we Christians highly value and reverence the Sacred Volume of the Bible the Writings of the Old and New Testament which contain the Words of God Himself and the Laws of the Blessed Jesus which enrich us with that Sublime and Supernatural Learning which is the Rule of our Faith the Conduct of our Manners and the Comfort of our Lives CHAP. II. The Bible is furnish'd with all sorts ofHumane as well as Divine Learning Hebrew wherein the Old Testament was written is the Primitive Language of the World The True Origine of the World is plainly recorded in no other Writings but these The first Chapter of Genesis is a real History and records Matter of â—act It is largely proved that the Mosaâ—ck History gives us a particular Account of the first Rise of the several Nations and People of the Earth and of the Places of their Habitation Also the true Knowledg of the Original of Civil Government and the Increases of it and the diffâ—rent Changes it underwent is derived from these Writings The Courts of Judicature and the several kinds of Punishment among the Jews distinctly treated of The Government among the Heathen Nations The four Celebrated Monarchies or Empires of the World I Proceed now to the Second General Head of my Discourse viz. the Vniversal Vsefulness of the Bible as to things that are Temporal and Seculaâ— Not only all Religious Divine and Saving Knowledg is to be fetch'd hence but that likewise which is Natural and Humane and bâ—longs to the World and Arts. Many believe the former but can't be induc'd to credit the latter for they think the Bible was writ only for the saving of Mens Souls but that all other Knowledg and Discoveries are to be derived wholly from other Writers I have sometimes observ'd that Persons who have had a good Desire to Learning and were greedy Devourers of all other Authors yet have no regard to the Scriptures and fondly imagine there is no Improvement of Mens Notions no enlarging of their Understandings no Grounds of Excellent Literature from the Sacred Writ They perswade themselves that the Bible may serve well enough for the Use of those that study Divinity or make Sermons but that the Writings of Profane Authors must be wholly consulted for other things But this is a gross Surmise and possesses the unthinking Heads of those only that consider not the Matchless Antiquity of the Bible or that on a worse Account refuse to acquaint themselves with these Writings and care not for that Book which speaks so much of God and Religion and checks the Disorders of Mens Lives All honest industrious and impartial Enquirers into Learning know that the Scriptures are the Greatest Monument of Antiquity that is Extant in the whole World and particularly that the First and Earliest Inventions of things are to be known only from the Old Testament especially the five first Books of it In vain do you look for these in the Writings of other Men for though some of them relate very Antient Occurrences yet they are not so old as these and as for those Writers who pretend to some Greater Antiquity and have been so impudent as to think that they could impose upon the World they have been exploded by all Persons of Sobriety and serious Thoughts In Pagan Writers we have some wild Guesses at the Origine of things and the First Inventors of Arts but he that is desirous to have Certain and Infallible Information concerning these must consult the Writings of Moses and other Books of the Old Testament From these alone we learn what were the Antientest Usages in the World and what was the first Rise and Original of them Wherefore I may safely pronounce that no Man can have the just Repute of a Scholar unless he hath read and studied the Bible for in this one Book there is more Humane Learning than in all the Books of the World besides And therefore here by the way I cannot but look upon it as a very Scandalous Mistake that the knowledg and Study of the Holy Scriptures are for Divines only as if these were not to be skill'd in any Humane Learning They that talk after this rate understand not what the Study of Divinity and True Scholarship are for there is no Compleat Divine that is not well vers'd in Humane Literature and there is no Compleat Scholar that is not skill'd in
native Language of those that possess'd that Land to prove which he produces the Names of Persons and Places among them as Melchisedek Abimelek Kirjath-sepher Iericho c. and thence infers that Hebrew was the native Tongue of the Canaanites or Philistines And if this be true then the Great Selden and with him many others are mistaken who affirm that the Hebrew Tongue remained pure in the Family and Posterity of Abraham only and that Abraham brought that Tongue first into Canaan The contrary appears viz. that this Tongue was preserv'd even in Canaan But Monsieur Bochart goes too far when he adds that Hebrew was not retain'd in the Families of Heber and Abraham but that this latter learn'd this Tongue of the Canaanites when he lived with them in Canaan I do not see this clear'd by him and therefore I am enclined to believe that the Hebrew Tongue was both in Abraham's Family and among the Canaanites Though Abraham was a Chaldean and Chaldee was the Language of the Country yet by the singular Providence of God the Hebrew might be kept up and spoken by him Nor did this hinder his converse with the Chaldeans because the Chaldee is a Dialect of the Hebrew If it be objected that Canaan and consequently the Canaanites were from Cham who was a â—abel-Builder and how then was the Primitive Hebrew among them It may be hard to resolve this and perhaps it is the only considerable Objection against Bochart's Opinion I am not now obliged to shew why it was so but I am only concern'd to attend to the Matter of Fact Viz. that the Canaanites spoke Hebrew and consequently kept their Tongue notwithstanding the Confusion at Babel And that I may not wholly dismiss it without giving a Reason of it this might very well be because the Canaanite speaking Hebrew was as much a Barbarian and as little understood by another Family or Plantation as if God had infused a new Language or Idiom So that we need not wonder that Hebrew was the Language of the ungodly Canaanites Though truly if I may speak freely I do not see that this is firmly built on that Text in Isaiah before cited for 't is manifest that that is a Prophecy concerning the Conversion of the Gentiles and particularly the Egyptians to the True Religion and Worship viz. that of the Iews which was then in Being and consequently This and not the Antient Speech and Dialect of Canaan is here meant by the Language of Canaan Or supposing the very Speech of that Country to be meant yet we can't thence absolutely infer that the Canaanites spoke Hebrew but only that Hebrew is call'd the Language of Canaan which might be for this reason because the Israelites who spoke Hebrew had possess'd the Land of Canaan about eight hundred Years when this was said by Isaiah But this doth not prove the Language of the Jews and the Old Canaanites to be the same Yet notwithstanding this from what hath been before alledg'd we have good reason to conclude as several Learned Writers have done that the Hebrew Tongue was the same with the Language of Canaan i. e. the Language which the Canaanites spoke From all which laid together and compared with what hath been said we are confirm'd in this Assertion that Hebrew was the only Language that was in use before the Confusion of Babel and so was the First Tongue and the Mother of all other Eastern Tongues This is so evident that it hath been the universal belief of the Iews who are very positive here and it hath been held and defended by the Learnedest Christians who have treated on this Subject This is the Language which God himself spoke as is manifest from abundant Instances some of which have been referr'd to and there are many others as God's changing of the Names of Abram Sarai Iacob c. and several Names and Memorials in the forty Years abode of the Israelites in the Wilderness testify this This is the Antient and Holy Tongue that was used by our First Parents and without doubt it was immediately taught them by God for he that bestow'd upon them other excellent Benefits denied them not Speech Therefore this was a special Gift of the Creator this was one of the first Donatives conferr'd on Adam and Eve And it was enjoyed by them and by all the Antediluvians yea all Noah's Posterity till the Confusion at Babel In this first and antientest Language was the Pentateuch and even all the Old Testament written and that in those very Hebrew Letters which we have at this day for the Samaritan ones which by some are cried up for the Antientest are but a corrupt Imitation of these In this Holy Language and Characters both of his own Institution God would have the Sacred Mysteries of his Religion express'd and recorded In this Book alone are the first Names of Men and Beasts in that Tongue denoting their particular Natures and Qualities which I might have mentioned before to shew the Antiquity of this Tongue Nay we are to remember this that this first way of speaking among Mankind is no where preserved but in these Writings for after the Babylonian Captivity which was about three thousand and four hundred years after the Creation this Original Speech was no longer the Language of any particular Nation for the Captive Jews lost this Tongue at Babylon a Place fatal to Hebrew at first in the Confusion of Tongues and afterwards in this Peoples forgetting their Language there insomuch that at their Return home they could not understand the Book of their own Laws but by an Interpreter Neh. 8. 7 8. for they had chang'd their Hebrew into a Mixt Language compounded partly of Hebrew and partly of Chaldee which was afterwards call'd Syriack But in the Old Testament the pure Hebrew is kept entire and uncorrupted and is extant at this day in no Writings but these If any Grammarians and Criticks could say the like concerning the Greek or Latin Tongue that there is One Book wherein either of these in its first Purity is wholly contain'd they would be very lavish in their Encomiums of that Volume and the Prelation of it to all others should not want setting forth Behold here the Whole Hebrew Tongue and that in its native Lustre comprised in the Old Testament In no one Book upon Earth besides this is there lodged a Whole Language which should invite all Admirers and Lovers of Antient Literature to prize it and the Books written in it Certainly this is a high Commendation of these Sacred Writings and gives them the Preference to all others whatsoever Secondly They rightly claim this because they acquaint us with the true Origine of the World which we find recorded in no other Writings For tho the Beginning of all things and some Circumstances which appertain to it are obscurely intimated in some Pagan Historians and Poets and thereby as I have lately shew'd on another occasion Testimony is given
Olâ— Roman Laws that were fix'd up in publick were written on Plates of Brass as a great Number of good Latin Authors testify And â—ome to preserve what they writ imprinted Characters on Slices of Ivâ—ry thence call'd Libri Elephantini in Tacitus and Flavius Vopiscus Thus Sculpture was one antient way of Writing among Men of whiâ—â— the First Instances are to be found in the Holy Scripture And I doubt not but Aâ—oliab who wâ—â— the Chief Master of Engraving and that by the particular Inspiration of Heaven was the fiâ—â—â— Improver of this sort of Letters This was 〈◊〉 Primitive Writing of Mankind the First Lettâ—â—â— were cut and engraven which indeed may be fouâ—â— in the very Word for to grave is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is thence derived without doubt As hither to we have seen by Help of the Sacrâ—â— Records that Sculpture or Eâ—â—râ—tion was the anâ—â— entest sort of Characters so These likewise inâ—oâ— us that Painting was the next i. e. that Lettâ—â—â— were generally drawn and pouâ—trayed in some blaâ—â— or â—able kind of â—olouring And to this end iâ—â—stead of those Hard Materials which were madâ— use of in writing before there were others aâ—terwards found out of a more tractable Nature The Scripture doth not mention those that were 〈◊〉 seldom and little used as Leavâ—s of Trees espeâ—â—â—ally Palms which was the way â—f the Siâ—â—â— transmitting some of their Verses And that of old they wrote sometimes on Leaves not only of Trees but Flowers is more than once witnessed by Virgil and Ovid. Still to this Day we seem to retain the Memory of this antient way of Writing when we say a Leaf of Paper and Books in Folio Nor are the thin Coats or Rinds which were between the Bark and Body of Trees and were used in Writing of old as several relate and from whence came the Name of Liber at first mention'd by the Holy Writers because their Use continued but a little time and they were of little Service Much less is there any thing said of writing in Linen which yet Livy Pliny Vopiscus and others take notice of because this was used among the Indians and such remote People as the Sacred History had no occasion to speak of But those Materials for writing which were of constant Use and that among most Nations as Papyr and Parchment are either expresly mention'd or tacitely referr'd to The former was made of broad Rushes and Flags which grew in great abundance in Egypt of which the Prophet Isaiah foretelling the Confusion of that Country speaketh ch 19. v. 6 7. The Reeds and Flags shall wither the Paper-Reeds by the Brooks shall wither be driven away and be no more The Gnaroth the Materials for Writing which were so celebrated all the World over and which were the peculiar Commodity of Egypt and which brought in so great Revenues to that Nation these even these shall decay the Traffick of them shall cease Yea when 't is said that Moses was laid in an Ark of Bull-rushes Exod. 2. 3. a Great Critick tells us that the Papyrus is meant here and for this he quotes Lucan Conseritur bibulâ Memphitis cymba papyro And before him St. Ierom the most Critical of all the Fathers thought the Egyptian Rushes of which the first Paper was made are to be understood in this Place and therefore Gome which is the Word here used is rendred by him Papyrâ—â— And he it is likely had this from Iosepâ—us who acquaints us that the Ark in which Moses was secured was made of this great Flag growing on the Banks of Nile of which they made Leaves to write on and whence our Paper at this Day hath its Name It was divided into thin Flakes which were press'd and dried in the Sun and so were made serviceable to write upon in some tolerable manner Of this Pliny and several other Writers speak and thence Nile is call'd Papyriferus by Ovid. Parchment which was made of Sheep Skins or the thinner Skins of other Animals dress'd was another thing they writ upon The best of this sort was made at Pergamus and thence had its Name Pergamena but it was invented before Attalus King of Peragamus his time though the contrary hath been believ'd by some Men and was in use at the same time that the Egyptian Papyrus was only this was used for common Purposes and the other for more choice Writing and such as they designed should last a long time Therefore it is most probable that the Books of the Mosaick Law and the rest of the Old Testament were transcrib'd into this Moses writ the Words of the Law gnal sepher upon a Book Deut. 31. 24. i. e. on Parchment saith Ionathan the Chaldee Paraphrast on the place for so he and other Learned Jews understood the Text. This is meant by Megillah a Roll Ezra 6. 2. and Megillah sepher a Roll of a Book Jer. 36. 2. and Gillaion a Roll Isa. 8. 1. and a Scroll rolled together Isa. 34. 4. for it was Parchment which is of some Consistency not thin and weak Paper that was capable of being thus rolled up To this Herodotus refers when he saith that writing on Skins was used by the Barbarians meaning the Eastern People especially the Iews And Iosepâ—us avoucheth that the Books of the Old Testament were written in Sheets of Parchment exactly joined and fastned together of which Testimony of his I have spoken in another Place It is the general Opinion of Interpreters that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant Writing Parchments 2 Tim. 4. 13. but I have heretofore proposed another Sense of that Word and therefore I make no use of this Place here It is likely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scroll rolled together Rev. 6. 14. refers to this And though I will not aver that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render Paper 2 Ioh. v. 12. is to be understood Parchment yet it is not wholly improbable for this was the usual Word to signify any thing that they writ upon whether Egyptian Reeds or Leaves of Lead or Gold or Stone or Wood or any of the other writing Materials before specified The Matter whatever it was was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Charta from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this from the Hebrew Charath seulpsit exaravit for this was a general Term and signified any thing that had Characters engraven or written upon it But the Scripture hath not only taken notice of the Materials on which they wrote of old but of the Instruments with which they form'd their Letters on them I mean here such as were of common Use and therefore we must not expect that it should say any thing of the Rubrica mention'd by Persius and others which serv'd sometimes instead of Pen and Ink. With this they writ oâ— rather mark'd their Titles of Books whence that of Iuvenal
contain'd and here are those Choice Materials which no other Histories furnish us with But I should be endless if I should enlarge here by particularizing therefore I will not launch out but only commend to the Reader the Learned Endeavours of Strigelius in his Commentaries on the Books of Samuel Kings Chronicles where he will be amply convinc'd of the unparallell'd Diversity Multiplicity and Peculiar Excellency of the Historical Examples in Scripture The Antientest Poetry is in the Old Testament for as Moses was the first Historian so he is the first Poet that is â—xtant A Proof of this we have in that Eucharistick Song which he composed upon his passing the Red Sea and is recorded in Exod. 15. An Admirable Hymn it is and in Hexameter Verse if Iosephus may be Judg in this Matter and if a Christian Father may be credited who had more Hebrew than most of the Writers of the Church in his time yea more than all of them except Origen But whether this be true or no this is without Controversy that there is no Piece of Poetry in the World that hath the Priority of this of Moses for Orpheus who is reckon'd by the Pagans as the First Poet was according to the most favourable Computation of some of their Historians three hundred Years after Moses and Homer was towards six hundred Besides this Divine Hymn there are other Antient ones of the like nature recorded in the same Authentick Writings viz. Deborah's Song Iudg. 5. which hath many Noble Flights of Poetry and that of Hannah the Mother of Samuel 1 Sam. 2. 1 c. which hath Excellent Poetick Raptures And here by the way I will offer this Conjecture that perhaps from Miriam's bearing her part in Moses's Song Exod. 15â— 20 21. and from these other Womens Poetick Inspiration which came to be celebrated among the neighbouring Nations the Poets who as I have largely shew'd elsewhere have frequent References to the Old Testament took occasion to report that Poetry was of Female Extraction and that Calliope one of that Sex was the Author of their Faculty Other famous Instances there are here of this Sacred Art as David's Incomparable Elegy on the Death of Saul and Ionathan 2 Sam. 1. 16 c. that Gratulatory Hymn in the 12th Chapter of Isaiah Hezekiah's Song of Praise in the 38th of the same Prophet Habakkuk's Lofty Description of the Divine Majesty and Greatness in Poetick Numbers chap. 3. the Stile of which is far more sublime and majestick than any of Orpheus or Pindar's Odes I appeal to any Man of Skill and that hath a right Poetick Genius whether this be not true And as there are these single Hymns and Songs so there are Just Poems for of the Books of the Old Testament there are six that are composed and writ in Verse viz. the Books of Iob the Psalms Proverbs Ecclesiastes Canticles Lamentations As to the Nature of the Hebrew Poesy and the Kinds of Verses which are in the Bible the Learned Mersennus and others have given us some Account of them but it is very short and mean and much of it is mere Surmise and therefore I will not trouble the Reader with it A late Writer hath attempted to prove that the Hebrew Verse or Poetry of the Old Testament is in Rhythm which I believe is true in many Places and if the Pronuntiation and Sound were the very same now that they were when these Poetick Books were composed we should observe the Cadence in them more frequently But he goes too far in asserting that all the Hebrew Poesy in Scripture is Rhythmed for they were not so exact at first though the Verses end with the same Sound sometimes yet generally they took a Liberty Upon Examination we may find this to be true and I may have occasion to say something further of it when I come to speak particularly of the Psalms But the other Assertion viz. that the Psalms and other Pieces of Hebrew Poetry are always Rhythmical necessarily infers a great many Faults and Mistakes in the Scripture it supposes several Places to be corrupted and mangled for we do not find all the Poetry of the Bible to be such at this day and consequently subverts the Truth and Authority of the Bible which is by no means to be allowed of All that I will add under this Head is that even among the Gentiles the first and antientest Writers were Poets Strabo undertakes to shew that Poetry was before Prose and that this is but an Imitation of that It can't be denied that the First Philosophers writ in Verse as Orpheus parmenides Empedocles Theognis Phocylides c. and thence as One of the Learnedest Men of our Age observes the Moral Precepts of the Philosophers were call'd of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Carmina The Grecian Oracles were delivered in Verse Concerning the Agathyrsi we are told by Aristotle that their Laws were all in Metre Concerning the Old Germans Tacitus relates that their very Records and Annals were in Verse And all this it is probable was in Emulation of the First Sacred Writers the Penmen of the Old Testament in whose Writings there are several things dictated in Measure and some entire Books are altogether Metrical for it was the Design of the Holy Ghost to delight as well as profit With Poetry let us join Musick it being of so near Affinity with it and the First Inventer of this also is to be known only from the Scripture which informs us that Iubal the Son of Lamech the sixth from Adam was the Father of such as handle the Harp and Organ Gen. 4. 21. From whose Name some have thought the Iubilee was called because it was proclaim'd with Musick The poets tell us that Apollo and Mercury were the first Authors of it by whom it is not improbable they meant Moses who first gives an Account of the Original of this Art and might well be represented by Apollo because of his Singular Wisdom and by Mercury because he was the First Interpreter of the Divine Will in his Writings and on other Accounts merited that Name as I have evidenc'd in another Place Perhaps the Story of Pythagoras's finding our Musical Notes from the Strokes of the Hammers upon the Smith's Anvil was suggested from this that the first Musical Instrumeâ—â—â— were made of Iron and Brass the Metals of the Smith and Brasier Or if I should guessâ— it a downright Mistake of Tuâ—al for Iubal Sons of the same Father a Smith for a Musician or that it was suggested from the Musick of their Nameâ— Tuâ—al and Iubal having some affinity in the Sound it would be hard to disprove it But that which is certain is this that as the First Inventers oâ— other things are recorded in Scripture so particularly is he that found out Musick and by the Harp and the Organ all other Musical Inâ—trumentâ— are meant whether Pulsative or Pneumatick And it is not improbable that the
former of which wore a Mitre Mitsnepheth Exod. 29. 6. 39. 28. and the latter Bonnets Migbanoth which were of of fine Linen Exod. 29. 9. 39. 28. as well as the Mitre and are said to be bound upon their Heads for that is the true Import of the Hebrew Word in the forecited Place in Exodus and in Lev. 8. 13. which plainly shews that these Mitres and Bonnets were of the Nature of Turbants and so were the same with the Tsaniph which was a Covering rolled up in Folds and tied about the Head from tsanaph circumvolvere circumligare And indeed Tsaniph if we exactly enquire into it will be found to be the same Word with Mitsnepheth only this latter is with a Mem Heemantick in the beginning and a Tau in the End of it If I had time I could shew that other Ornaments were borrow'd from the Jews and that what God himself enjoined the High Priests was afterwards used by the Eastern Princes As to the antient Head-Covering of Women I had occasion given me to speak of it when I discours'd on 1 Cor. 15. 29. therefore now I shall only speak of what was meer Ornament the most eminent of which sort was their Frontal Iewel which though it was fastned on their Foreheads hung down lower and thence is call'd Nezem Haaph a Nose-Iewel Isa. 3. 21. Gemma in fronte pendens as the Vulgar Latin renders it and St. Ierom tells us that the Women in his time had Rings or Jewels hung from their Foreheads dangling over the Nose Nor was this of old reputed an immodest and unbecoming Ornament for we find that Rebekah was presented in the Name of her absent Lover with this Forehead-Pendant as a Pledg of his Conjugal Faith and Love Gen. 24. 22. For it is a Vulgar Errour yea 't is a Mistake which I find hath prevail'd among some Learned Writers that Part of the Love-Token which was sent Rebekah was an Ear-Ring there is no ground at all for it for in express Terms it is said that the Nezem Zahab the Iewel of Gold as 't is call'd in this v. 22. which our Translators render a Golden Ear-ring was put gnal Aphah upon her Nose v. 47. or as our Translators themselves render it upon her Face for the Word Aph is largely taken sometimes for the Face But we never find that it is taken for the Ear and therefore this place can't be meant of an Ear-ring yea our Translators themselves acknowledg as much when gnal Aphah is rendered by them upon her Face wherefore there was no reason to render Nezem an Ear-ring at the same Time and in the same Place Besides the Women wore that sort of Ornament by Couples and consequently we may gather thence that this Golden Nezem which was sent to Rebekah was no Ear-ring but a Pendulous Jewel upon her Face or Forehead Isaac had more of Generosity and Courtship in him than to make an offer to his Mistress of a Half-Present The truth then of the Matter is this they had of old Forehead-Ornaments as well as those that they wore in their Ears The plain and unquestionable Difference between these is observable in Ezek. 16. 12. I put a Iewel on thy Forehead and Ear-rings in thine Ears The Nezem gnal Aph the Iewel on the Forehead or on the Nose or Face for 't is the same with Gen. 24. 47. is distinguish'd from the Ear-Ornaments the Rings and Pendants that hung at that part Some have thought and St. Augustin was of that number that the Nezem before mention'd Gen. 24. 22. and the Nose-Iewels mention'd Isa. 3. were Rings in their Nostrils for as this Father observes there was such a Custom among some of the African Women and others since that time tell us the like of some of the Eastern People Particularly a Modern Traveller informs us that at this Day not only in Persia but other Oriental Regions it is usual with the Women to bore their Nostrils and wear Pendants there But whatever may be the Custom at this Day there is no Author that makes mention of it as practis'd of old by the People of the East and particularly of Syria and Iudea Therefore we may conclude that the Nezem Haaph was a Jewel for the Forehead but had its Denomination from its hanging above or over the Nose So much of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nose-Ornament as Symmachus renders it and very properly whereas the LXX most absurdly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that too in the forenamed Place in Ezekiel where it is plainly distinguish'd from the Ear-Ornament I thought therefore I was obliged to give you a true and exact Account of the Original Word And truly if we observe what large Searches Eustathius and Servius make into a single Word in Homer and Virgil and how busily and concernedly other Critical Commentators on Prophane Authors dive into some dubious Expressions which occur in them we cannot think this present Criticizing or any other undertaken in this Discourse upon the Words in this Holy Book to be superfluous and impertinent unless we can perswade our selves that the Terms which the Holy Ghost makes use of in this Sacred Volume are not as well worth our enquiring into as those in other Authors Another Ornamental Furniture which I will name and which of all others is most frequently mention'd in the Books of the Old Testament is that which is appropriated to the Ears Concerning which these useful Remarks may be made Firâ—â— we may take notice of the Words whereby this Pendulous Ornament is express'd The Word Nezamim the Plural of the former Word Nezem is not only a general Term for Jewels but it is particularly used concerning those which are woâ—â— in the Ears Gen. 35. 4. Exod. 32. 2. and accordingly are render'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Seventy Interpreters Another Word is used in Isa. 3. 20. viz. Lechashim from lacash to whisper or mutter also to charm because these are the Ornaments of that part the Ear which is most affected and wrought upon in Charms and by which the Inchantment is receiv'd But the more particular and restrained Word is Gnagil Numb 31. 50. Rotula sphaerula a round Ring from Gnagol Circulus and the Plural Gnagilim we read in Ezek. 16. 12. which is render'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rotulae by the LXX Ear-rings had this Denomination because of their circular Figure and the Jewels and Pearls which hung at thâ—m were known by this Name because they hung at these Circles these round Wires of Gold put into the Ears These then are the Ear-Ornaments properly so call'd being peculiar to this part alone and no other It seems they antiently chose the lower part of the Ear as the fittest Place to have little Incisions made in it because it is spungy and flexible and will safely admit of these soft Penetrations and indeed it seems as it were to be made to receive some Ornament to
of the pure Hebrew Text which tells us that Anab found the Mules c. i. e. he caused the first Engendring of Horses and She-Asses together whence 〈◊〉 that unnatural breed of Creatures call'd Mules And if you will believe the Rabbins he was of a 〈◊〉 and incestuous Stock himself Here by the way the Learned may enquire whether there be not some probability that Homer's Eneti from whom came the Race of wild Mules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not corruptly named from this Anah or 〈◊〉 for so the Seventy Interpreters express his Name But this is the thing that I observe at present 〈◊〉 the Sacred History takes notice even of small Occurrences and thereby lets us see that it is very full and particular in giving an Account of the first Inventions of things It is true other Authors have attempted to discover this and to 〈◊〉 us with the History of the Rise of Sciences and the Founders of them Herodotus Diodorus 〈◊〉 Strabo Plutarch Porphyrius Tully Varro 〈◊〉 give us some light into these things but it is dark in respect of the clear Discoveries in the Old Testament Out of these foresaid Writers Poly done Virgil hath given us a pitiful short Account of the Inventers of Arts and other useful things among Men. Saturn Ceres Pallas and other Gods and Goddesses among the Pagans are assigned the first Founders of them All this is feigned Antiquity unless so far as it hath some reference to the Holy Scriptures and under those disguised Names points at the Persons who are mention'd in this Inspired Book Hence and from no other Writings the first Original of things is to be had and it must needs be so because all the best and antientest Authors have borrow'd from the Old Testament It is granted that Arts and Professions received their Improvement and Perfection afterwards and therefore we cannot expect that these should be found in Scripture but the first Rise of them was among the early Posterity of Adam and Noah and therefore the first mention of them is found here and no where else Some of these are but little and mean things I know but yet 't is certain they are as great as the Greatest Criticks take notice of sometimes and spend much time about in Other Authors This moreover is to be said that here we are Certain of what we read we are Sure the thing is so which we are not in Other Writers But before I speak of that let me insist a little upon This that it is a singular Commendation of the Authors and Penmen of the Old Testament but especially of Moses that being the First Writers they borrow from none but Other Writers are beholden to them It may be observ'd that Writers in all Faculties have shewed themselves not backward in imitating others that writ before them or in 〈◊〉 terms of Filching from them This we may see in the Poets all the Greek ones take many things out of Homer and he himself was a Filcher no less than they for you may descry Poâ—tick Theft in the very Entrance of his Iliads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was stolen from an Antienter Poet Orpheus besides that he borrowed the main things in that Poem from Dares the Phrygian and Dicâ—ys the Cretian who wrote before him of the Trojan War Nay Suidas tells us that he took a great part of his Poem form Corinnus a Trojan Poet Scholar of Palamedes And as for Aristophanes he borrows much from Euripides as an observant Eye cannot but take notice As for the Latin Poets they have particular Authors in whose Steps they tread Virgil in his Eclogues and Bucolicks strives to resemble Theocritus in his Goorgicks Hesiod and Aratus and in his Aeneids Homer Horace writes in imitation of the Greek Lyricks and the he calls these Imitators servum pecus yet he is pleas'd to follow Anacreon and especially Pindar Plauâ—us and Tcrence are Emulators of Epicharmus and Menander In brief AElian and others look upon all Poets after Homer to be but his Apes Amongst Orators the chiefest of them think fit to borrow or steal from one another as Tully from Demosthenes and he from Pericles and this last from Pisistratus In Philosophy it were easy to observe the same and Seneca frankly confesseth it If any of the Moraâ—ists saith he hath an Excellent Saying I make it mine Thus he speaks in excuse of himself for using several of Epicurus's Sentences and that very frequently Before him Plato stole from Heraclitus Pythagoras and Socrates saith Hesychius And if we may believe Athenaeus the greatest part of Plato's Dialogues was taken from Aristippus and Antislhenes Among the Historians there is the same Trade carried on Iustin is a downright Plagiary taking all from Trogus Pompeius Apion transcribes many entire Sentences and other considerable Passages out of Polybius Plutarch and others and takes no notice of their belonging to those Persons but sets them down as his own for which Reason he is stiled by Scaliger alienorum laborum fucus a Drone that lived upon others Labours Solinus almost transcribes Pliny his Polyhistor is but a Variation of the other 's Natural History and Pliny himself acknowledgeth that he gather'd his Book out of a great Number of Authors Greek and Latin So in Ecclesiastical History Eusebius took all or most of Iulius Africanus an Excellent Writer and the first Christian Chronologer his Book de Temporibus into his Chronicon In Canon Law Balsamon all along transcribes Zonaras on the Councils In Medicks Avicenna borrows from Galen and Galen from Hippocrates So in Divinity St. Hilary's Commentaries are for the most part taken out of Origen Theophylact is a constant lmitator or Transcriber rather of Chrysostom and Oâ—cumâ—nius takes from him very largely If we should descend to Modern Writers and those very excellent ones too we may espy the same thing practised by them Tasso is beholden to Virgil for much of his Model and Characters Galatinus stole all from Porchetus a Franciscan from a Carthusian Monk Isidore Clarius transcribes whole Pages out of Sebastian Munster and we know of a Learned English Paraphrast and Annotator who hath often conferr'd Notes with a Belgick one You will find Monsieur Le Iay complaining that Bishop Walton stole from him his Polyglotts Thus the best Authors are beholden to one another and indeed there is very good Reason for it sometimes and you cannot expect it should be otherwise for they find it requisite to borrow of those who have treated of the same Argument both because they have said those things which cannot be omitted on the Subject and also sometimes because they are naturally inclined to imbrace the very same Notions and Sentimentâ— This then is an Epidemick Fault and who is there that is not in part guilty But we are speaking now of a Book and of Authors where nothing of this nature can happen for the Old Testament which is the Writings we speak of was as to a great
History both domestieâ— and foreign All that are conversant in this way of Study complain and that justly of the erroneous Misrepresentations of Passages of all sorts among Historians and of our Darkness and Ignorance by reason of these But no such thing is to be fear'd or so much as suspected in the Sacred History because God himself speaks there and therefore we have the surâ—â— ground for our Faith that we can desire There is no Authority so firm as that which is Divine there is no Testimony so strong and valid as that which is from the Holy Spirit And such is that of the Holy Scriptures and consequently it most justly challengeth yea commandeth our Faith and Assent This is the singular Pre-eminence and Advantage which this Book hath above all others that the Penmen of it were directed by the unerring Spirit of God This alone is sufficient to determine and six us it being the most stable as well as the most proper Basis of our Belief even where things that are very Improbable are propounded to us to be assented to Besides as to the seeming Improbability of some things that are related in the Historical Part of the Bible this ought not to hinder us from giving Credit to them Many Persons are wont to look upon these Passages and Stories as Strange and almost Incredible which they observe are not sutable to the Manners Customs Arts and Conversation of the World as it is at present and thence they are enclined to think that there were no such things heretofore But these Men do not well consider nor distinguish between those times and these which are exceedingly Different And moreover if they suspend their Belief of some things which they read in the Old Testament because they see other things now things of a Different Nature they may as well disbelieve all the Other Histories of the Antients that are extant which yet we see they are very backward to do And they have good Reason on their Side because the World is not now as it was then and therefore we must not expect that the things which we read of in those times should be fully conformable and agreeable to what occurs in these latter Days For this Reason a very Solid and Judicious Writer hath defended the Antient History of the Greeks and Latins whereof whatever is strange is in Herodotus and Pliny shewing that though some fabulous Narrations and many gross Mistakes and Errors are intermingled the Strangeness of some Passages which we meet with in them proceeds from the Diversity of Times the Posture of the World having much changed since those things happened Let us make use of the same Reasoning in the present case and when we find several Strange Unusual and Surprizing Matters in the Writings of the Old Testament impute this to the Antientness of them and the great Discrepancy between those Days and these we now live in If we do so there will be no Impediment to our steady Belief of the Truth of them Nay if we weigh things well we shall see it is ridiculous to expect that the Guises and Manners of the World should be the same now that they were 4 or 5000 Years ago for there must needs be new things when the Numbers of Persons are so vastly increased when the Difference of Climes produces such Diversity of Dispositions when Casualty Necessity Industry Wit c. are the Occasions of so many new Occurrences Let this be remembred and seriously thought of and it will dispel our vain Scruples and Disbelief Or if there be any remaining the former Consideration will throughly extirpate them i. e. if we call to mind the Undoubted Certainty and Infallibility of the Scripture which is its peculiar Prerogative and Excellency 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 attompted 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 To demonstrate yet further the Excellency of these Holy Writings I will enter upon the Third way of Proof which I proposed that is I will give you a Particular Account of the several Books contained in the Old and New Testament and I will shew all along the particular Usefulness and Excellency of them I begin first with the Old Testament which is divided by the Jews into three general Parts first Torah the Law which contains the five Books of Moses then Nebiim the Prophets which comprehends the Books of Ioshua Iudges first and second Book of Samuel the first and second of the Kings Isaiah Ieremiah Ezekiel the twelve Small Prophets all which make the second Volume then the Chetubim the Holy Writers in which are included the Psalms Proverbs Iob Canticles Ruth Lamentations Ecclesiastes Esther Daniel Ezra Nehemiah Chronicles and these made the third Volume The Books of this last Rank were written say the Jewish Doctors by the Inspiration of the Spirit but the Writers were not admitted into the Degree of Prophets because they had no Vision but their Senses remained perfect and entire all the while only the Holy Spirit stirr'd them up and dictated such and such things to them which they writ down For you must know that the Old Jews thought nothing to be right Prophecy but what was conveyed in Dreams or Visions But though this be a Rabbinical Conceit and hereby they strike David and some others out of the Number of the Prophets who were the Chief of them yet the Partition of the Old Testament as it may be rightly understood is not altogether to be rejected nay it seems to be allowed of by our Saviour himself Luke 24. 44. where he tells his Apostles that all things must be fulfilled which were written concerning him in the whole Old Testament viz. in the Law of Moses and in the Prophets and in the Psalms under these last comprising all the other Parts of the Hagiographa Or you may divide the Books as they stand in their order in the
wonderful Efficacy of the Holy Spirit in those Days the Rejection of the Unbelieving Jews the utter Destruction of their City Temple and whole Nation by the Romans for their rejecting and crucifying the Messias and other particular things belonging to the times of the Gospel which none of the Lesser Prophets speak of but this Malachi is the last of these Prophets yea of all the Prophets of that Dispensation After him ceased Vision and Prophecy in Israel until Christ's appearing when Zachary Simeon Mary Elizabeth Anna were illuminated with the Prophetick Spirit He prophesied about 300 Years before our Saviour's time reproving the Jews for their Ungrateful and Wicked Living after their Return from Babylon particularly he chargeth them with Rebellion Sacrilege Adultery Profaneness Infidelity but especially he reprehends the Priests for being Careless and Scandalous in their Ministry which one thing was sufficient to give Authority to others to be Vicious At the same time he forgets not to take notice of and incourage the Pious Remnâ—nt in that corrupted Age who feared the Lord and thought upon his Name whose Godly Converse and Associating with one another in that debauched time he assures them were registred in a Book of Remembrance by God himself This Prophet who had pointed before at the Messias to be exhibited for he expresly â—aith He shall suddenly come to his Temple now shuts up his Prophecy and indeed all the Prophecies of the Old Testament with an Exhortation to remember the Law i. e. to live according to its holy Rules and Injunctions and with a Promise of the Coming of the Lord who was to be usher'd in by Elijah the Prophet i. e. by Iohn the Baptist who came in the Spirit and Power of Elias Luke 1. 17. And so this Close of the Old Testament refers to the New to which I now hasten CHAP. X. An Account of the Writings of the Four Evangelists the peculiar Time Order Stile Design of their Gospels The Act 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 NEXT follow the Sacred Books of the New Testament the Evangelical Novels the New Laws of Christianity the True Authenticks which present us with the actual Discoveries of the Glorious Light of the Gospel and of the Blessed Author of it These were writ in Greek for the same Reason that Ioseph the Jew chose to write his Books not in his own Language but in this because as he saith himself in his Preface to the Iewish War he would have them read and understood by Greeks and Romans and all Persons So Aelian was a Roman yet writ his Books of Animals and Various History c. in Greek because this was the Universal Language at that time These Writings of the New Testament are either Histories or Epistles The Histories are the Four Gospels and the Acts of the Apostles As for the former the Writings of the Four Evangelists there were none of them extant whilest Christ was on Earth for till his being taken up to Heaven which was the Consummation of all he had before done and suffer'd they could not make the Evangelical History perfect But afterwards some of the Apostles and Disciples resolving according to their Master's Order to go and preach in foreign Regions and to disperse the Christian Religion over all the World put forth the History of the Gospel in Writing before they went about this great Work St. Matthew was the first Inspired Person that committed the Evangelical Transactions to Writing which he did about eight Years after Christ's Passion A. D. 42. He alone of all the Evangelists say St. Ierom Eusebius St. Augustine Chrysostom and most of the Antient Writers of the Church wrote his Gospel first in Hebrew which partly appears from this that some of the Hebrew Words are explained by the Person who translated it into Greek who it is probable was St. Matthew himself as the Antients generally agree and so the Hebrew and Greek Copies are both of them the Originals Then St. Mark and St. Luke writ their Gospels the one about ten tho others say twenty the other about twenty some say thirty Years after our Saviour's Death and there are some that invert the Order and give the Priority to St. Luke But all agree that St. Iohn was the last of the Evangelists and wrote towards the latter end of the first Century But as for the Punctual Time when the Evangelists put forth the Gospels it is doubtful and I do not find any certain ground whereoâ— we may â—ix a satisfactory resolution of the Doubtâ—punc This may be observ'd that St. Matthew and St. Iohn were Eye-witnesses of what they wrote 〈◊〉 St. Mark and St. Luke had what they wrote from the relation of others Particularly St. Mark who was St. Peter's Companion composed his Gospel by his Order and Direction and with his especial Approbation saith Eusebius Again it is to be observ'd that tho every Evangelist relates nothing but the Truth yet no one of them relates the Whole Truth concerning Christ's Life and Actions Tho the Substance of the Gospel be contain'd in every one of these Writers yet some Particulars are found in one that do not occur in another which makes it necessary to consult them all and to compare them together As for St. Matthew and St. Mark we may take notice that they do not always observe the Order of Time and the true Sâ—ries of the Matter especially the former of these is not curious in this particular But as for thâ— other two Evangelists they are very punctual and inviolably observe the Order of things as they happen'd excepting only that Parenthesis for such it is in Luke 3. 19 20. concerning Herod Of all the Evangelists St. Luke is the fullest and gives the compleatest mosâ— circumstantial and orderly Relation of things which he himself takes notice of in his Preface to his Gospel in those Words to Theophilus It seâ—med good to me having had perfect Vnderstanding of all things from the very first to write unto thee in order And yet though his Gospel be ample and more methodical in the Narrative or History than the rest yet he is but brief in relating things that our Saviour did till the last Year of his Preaching St. Matthew having been full in them and in some other things he hath need of a supply from the rest of the Evangelists and more especially from St. Iohn whose Gospel from the Beginning of the 14th Chapter to the End of the 17th contains those Excellent Discourses of our Saviour before his Passion which were wholly
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
Acts and Works of Holiness Wherefore he offers several Plain Marks and Tokens whereby they may certainly know whether they be Real Christians truly Religious and the Children of God The Sum of all he propounds is this that if they love God and their Brethren and demonstrate this Love by the proper and geâ—â—ine Fruits of it then they may conclude they are Christians indeed otherwise they are mere strangers to Christianty and to all Religion they deceive themselves and there is no Truth in them This the Beloved Disciple and Divine Amorist inculâ—ates with that Spirit Warmth and Earnestness which so Weighty a Subject deserves His second Epistle is written to the Elect Lady and her Children that is saith St. Ierom to some Eminent Select Church in Asia and to all the Christians belonging to it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians and Curia with the Romans are of the same Import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly Perhaps Ephesus is meant saith a Learned Man which was the Metropolis of Asia and so may more signally be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is the general Opinion of the Antients and Moderns that a person not a Church 〈◊〉 meant here and that St. Iohn the Evangelist not another Presbyter of that Name as St. Ierom thinks writes to a Vertuous Lady who was an 〈◊〉 Servant of Christ a very Godly and Religions Woman or it may be her Proper Name was Elect as a Learned Critick hath conjectured Which may seem the more probable because the word hath no Article prefix'd to it It was usual with our Saviour himself as the Evangelical Writings inform us to make his Applications to those of this Sex to cherish and commend their Vertues It is particularly recorded that of the Chief Women afterwards call'd Honourable Women not a few were St. Paul's Proselytes And to descend lower we read that St. Ierom took great Pains in instructing the Roman Ladies and in commending and incouraging their Study of the Holy Scriptures Yea many of his Writings were directed and dedicated to Noble Women Widows and Virgins as Paula Eustochium Salvina Celantia and several others that were Roman Ladies and of noble Extraction Such is our Elect here who is the only Person of that Sex to whom an Inspired Epistle is written She is commended for her vertuous bringing up her Children she is exhorted to abide in the Doctrine of Christ to perservere in the Truth and to be careful to avoid all Delusions of False Teachers But chiefly the Apostle beseecheth this Noble Matron to practise the great and indispensable Commandment of Christian Love and Charity His third Epistle was writ to Gaius a Converted Iew or Gentile as others think because he hath a Roman Name a Man of a fair Estate and who had been very bountiful and hospitable to the Saints The Design of the Epistle is to own and commend his Hospitality especially his seasonable Beneâ—icence and Charity to Strangers to those that were Exiles for the Cause of Christianity and to stir him up to continue in the Exercise of the same Charity and Liberality to the distressed Brethren Demetrius is propounded as an eminent Example of this for which and all other Vertues he had the good Report of all Men yea and of the Truth it self that is as he was spoken well of by every one so he really deserv'd it On the other side he complains of the Uncharitable Insolent and Ambitious Diotrephes a Prating Opposer not only of him and his Doctrine but of all the true Servants of Iesus The General Epistle of Iude or Iudas as we render it in Iohn 14. 22. it being the same Name with that of the Traitor for it is no unusual thing for good and bad Men to have the same Names as in the Old Testament Eliab Iehu Hananiah c. in the New Testament Simon Iohn Ananias are Instances of this This Epistle I say of this Good Apostle with a Bad Man's Name was written to all Christian Churches or at least to all the Iewish Christians Dispersed the same to whom St. Iames and St. Peter wrote wherein he exhorts them to contend for the Faith against those Dreaming Hereticks and Seducers that were at that time crept into the Church whose Erroneous Tenents and Ungodly Practices he here particularly deciphers and from the Examples of God's Vengeance on other Great Offenders infers the Certainty of these Mens Ruine In short this Epistle hath all the Marks of a true Apostolick Spirit and is of the same Argument with the second Epistle of St. Peter and is a kind of Epitome of it and therefore I need not be very Particular in rehearsing the Contents The last Book of the New Testament is the Revelation of St. John the Divine which Epithet is signally given to him here because of the Divinity and Sublimity of his Raptures because he of all the Apostles had the greatest Communications of Divine Mysteries It may be referr'd either to the Historical Books or to the Epistles to the former because it is a Prophetick History of the State of the Church from the Apostles times to the end of the World to the latter because it is in the Form of an Epistle after the three first Verses by way of Preface viz. to the Seven Churches of Asia at first planted by and now under the Government of St. Iohn and as it begins so it ends after the usual way of concluding Epistles The Grace of our Lord Iesus â—brist be with you all Amm. Concerning the precise time when St. Iohn receiv'd and when he wrote this Revelation there is some Dispute but the most probable if not the most generally received Opinion is that he being â—â—nish'd into Patmos an Isle in the Archipelago situated about forty Miles from the Continent of Asia by Domitian under whom was the Second persecution this Revelation was deliver'd to him about the middle of the Emperor's Reign but at several times and that he committed it to Writing about the latter end of it As to the Visions themselves I will not here particularly inâ—ist upon any of them only in general it is commonly said and believed that the Vision of the Seals sets forth the State of the Church under the Heathen Persecâ—tions from Nero to the end of Dioclesian's Persecâ—tion the Vision of the Trumpets which follows that shews the Calamity of the Church by Herâ—sies Schisms and Persecutions afterwards in the times succeeding the Pagan Roman Emperors viz. under Papacy And then the Vials tell what Vengeance befals the Papal Antichrist and all the Churches Enemies So that the Seals Trumpets and Vials give an Account of the three Grand Periods of the Church There is great Probability of this but I must add and I will offer it to the Reader as a thing necessary to be taken notice of in order to the right understanding of this Book that the Order of Time and History is
Close of it when Christ shall come to Judgment Thus I have attempted to evince the Perfection of Scripture by enumerating all the Books of both TESTAMENTS and giving you a brief Account of them These Excellent and Incomparable Books are the True Pandects indeed the Books that comprehend all that treat of every thing that is necessary They are the most Valuable Collection of Writings under Heaven they are of all the Books in the World the most worthy of all Acceptation because they are our Infallible Rule and Surest Guide to Wisdom Holiness and Blessedness to the Attainment of the most Desirable Things here and of the most Eligible hereafter If this and all that I have said before do not prove them to be Compleats and Perfect I despair of ever telling you what will 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 Kings 4. 32. 33. Objections drawn from Jam. 4. 5. from Luke 11. 49. from Acts 20. 35. from Judev. 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 But tho this be a clear and demonstated Truth yet it is question'd and doubted of by some Wherefore the Fourth General Undertaking which I propounded was this to clear the Point of those Objections which are wont to be brought against it and to shew that notwithstanding these the Prefection of Scripture is unshaken First Some tell us that there is a considerable Number of Books mention'd or quoted in Scripture as the Books of the Covenant the Book of the Wars of the Lord the Book of Iasher c. which seem to have been once a Part of this Holy Volume but now are lost Among the Fathers St. Chrysostom who is followed by Theophilact is of this Opinion Bellarmine and several of the Papists hold it Yea some Protestants acknowledg as much Calvin and Musculus and our Whitaker encline this way And Drusius is very angry with any Man that denies that there any Books of Holy Scripture missing Now if this be true there is ground to complain of a Defect and Imperfection in the Sacred Writings by reason of the loss of these Books That therefore which I am to undertake here is to shew that there are no Books mentioned in Scripture as belonging to it but what are now to be found in it and are really a Part of it and consequently that the Holy Writings are not Defective that the Body of Sacred Scripture is not Maimed and Imperfect First As to the Book of the Covenant mention'd in Exod. 24. 7. which some fancy is lost it is not any distinct Book from the Body of the Iewish Laws If we impartially weigh the Place we shall find that it is no other than a Collection or Volume of those several Injunctions and Institutions which we read in the foregoing Chapters viz. 20 21 22 23. which God delivered to Moses on the Mount It is the very same with the Book of the Law Deâ—t 31. 9. That which hath caused a different Perswasion in some is this that these Laws are call'd a Book but I shall make it evident afterwards that this Appellation is of a great latitude and is applied to any sort of Writing by the Hebrews Secondly As for the Book of the Wars of the Lord Numb 21. 14. which is thought to be now wanting the Answer given by some is that this was an Apocrypbal Author and so cannot be said to belong to the Holy Scriptures and consequently the loss of this Book doth not argue the Imperfection of the Bible But tho this way of Solution be tolerable when made use of as to some Other Books hereafter mentioned yet I think there is no need at all of using it here because it is not unlikely according to the Judgment of our Learned English Rabâ—i that Moses refers here to himself and a Book of his own composing for we read that upon the Discomfiture of Amalek God commanded Moses to write it for a Memorial in a Book Exod. 17. 14. and as it follows to rehearse it in the Ears of Joshua So that it may seem to have been some Book of Directions written by Moses for Ioshua's managing of the Wars after him Thus this Learned Writer makes this Book only to be of private use and dictated by an Ordinary not a Divine Spirit wherefore it cannot be one of the Books of the Bible And if this be true then though it be lost yet no Canonical Scripture is lost hereby But from what I shall propound I think it will be found reasonable to believe that the Book in this Place mention'd is one of the received Books of the Old Testament i. e. it is the Book of Iudges which deservedly hath the Name of the Book of the Wars of the Lord because it recounts those Warlike Enterprizes which those Heroâ—ck Spirits stirr'd up by God in an extraordinary Manner were famous for Or Milchamoth Iehovah the Wars of the Lord are as much as the Great Wonderful and Renowned Wars for perhaps the Name of God is used here as in several other Place to augment the Sense and to express the Greatness and Excellency of the Thing fought by the Valiant Iews To any one that consults the Text together with the 26th v. of that Chapter it will plainly appear that this Passage particularly refers to the 11th Chapter of Iudges v. 15 16 17. But if you ask how Moses who was dead long before could write this I answer though he undoubtedly writ the Book of Numbers as well as the rest of the Pentateuch yet some few Passages in this and the other Books may reasonably be supposed to be inserted afterwards by some other Inspired Persons as I have had Occasion to advertise before Ezra it is likely revising this Book added this of what God did in the Red Sea and at the Brooks of Arnon And to give yet more ample Satisfaction to this Scruple I desire it may be observed that though we translate the Text thus It is said in the Book of the Wars c. yet in the Original the Verb is in the future Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diceture it shall be said and so we may look upon it as a Prophecy of Moses He here foretels that afterwards it shall be commemorated how God fought for his People When there shall be at solemn Times a Rehearsal of the Jewish Wars then this Passage shall be call'd to mind and made mention of And then we must look upon these two Verses not as cited
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
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
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
before it It is not sit that the same Word should have two diverse Readings in the same Verse In v. 6 8 9. let living Creatures be taken out of the Margin and be set in the Text it self in the Place of Beasts which is not a sit Word for those that are represented by that Vision especially when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is the word which is rightly translated the Beast in this Book In ch 11. v. 17. those Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not rightly rendred which art and wast and art to come but thus who is and was and is to come In ch 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 13. is translated Wonders in the 14th Miracles which ought to be corrected for the Reason so often given viz. because the same Greek Word should be rendred by the same English one if there be no apparent Cause for the contrary In ch 14. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with them their Works follow with them In ch 16. v. 12. the way of the Kings who are from the Risings of the Sun is the true and literal Version of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in our present English Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is absorp'd These are the several Places which I conceive ought to be altered and translated more exactly I say not this to impair or derogate from the Credit and Honour of our English Translation much less to condemn the Present Edition or to expose the Scriptures themselves but my Design is to represent them in their native Excellency and Purity and to contribute by this Critical Essay towards so worthy an End For it is certain that nothing can more commend the Holy Writ than an Exact Translation i. e. such a one as faithfully represents to us the Express Text of Scripture Wherefore I humbly offer the forementioned Places to the Consideration of the Learned and Judicious and leave the whole or part to be approved or rejected as they shall think fit Perhaps when our Church-Affairs are settled this will not seem unworthy of the Thoughts of a Convocation who I question not will see that the Revising and Correcting of our English Translation of the Bible in all or in most of those Places and in several others which I have not here propounded is very requisite It is my judgment that as out of the Vulgar Latin and the Modern Latin Versions one entire one might be made in that Language that should be generally used in Quotations among the Orthodox Learned so a New English Translation might be composed out of this Last Edition as to the main but with such New Alterations and Amendments as should render the Stile and Sense in many Places more accurate and should make it acceptable to the most Curious English Readers And here I advise that the Marginal Notes of the Present English Bible be often consulted because the best and most genuine Translations of Words are frequently put there But in the foregoing Animadversions I have taken no notice of those different Significations of Words which are placed there I have only offer'd those that have not hitherto been observed In the last Place I might add something concerning the Division of the Bible into Chapters and Verses It is not to be doubted that Moses the Prophets Evangelists and Apostles writ their Books without any such Partition and this was the way of all other Writers of old But it appears that the Books of the Prophets were divided afterwards into Parashes before our Saviour's Time and this distribution of them is often mention'd in the Talmuds This was done by the Jews for the more methodical reading of them in the Synagogues Some of the Greek Fathers take notice of this Distribution and consequently it was made before their Time for they mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament which signify the same thing and Ierom speaks of a Pericope of Ieremiah Yea if I mistake not this sort of Sections or Parashes is mention'd in Acts 8. 32. and is call'd there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Books of the Evanglists and Apostles were afterwards divided into certain Sections by some of the Primitive Bishops and Pastors for the more convenient reading of them herein imitating the Iews who had done the same in the Old Testament These are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eastern Fathers and Lectiones by the Latin Ones They were the same that we call Chapters Verses were also antient but not the same that are at present nor were all the Books so divided St. Ierom tells us he distributed the Books of the Chronicles and that of Ezekiel into Verses And some of thâ— Books of the New Testament were thus divided particularly the Epistle to the Galatians was parted into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Origen as Ierom informs us But it is certain that all these Partitions whether into Chapters or Verses wâ—re very much different from what we have at this Day To this purpose 't is observable as Heinsius and some other Criticks out of Suidas relate that the New Testament was divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so far as I can gather from the Account which they give of these two the former of these was the division of a Book into Chapters and the latter into Verses or some such small Portion though at this Day there is a quite different Sense of the Words for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the greater division and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser As to the Division of the whole Bible consisting of 39 Books of the Old Testament and 27 of the New into distinct Chapters as they are now among us viz. 779 in the Old Testament and 260 in the New it was made by Lanfrank Archbishop of Canterbury about the Year 1060 others say by Stephen Langton who was Archbishop of the same See in K. Iohn's Time about the Year 1200. It is said by others that Cardinal Hugo twenty or thirty Years afterwards was the first that contrived the Distinction of Chapters of the Old Testament for fitting the Hebrew Text to the Concordance of the Bible which he was Author of The dividing of Chapters into Verses was more lately being the Work of the Industrious and Learned Robert Stephens about eightscore Years since But whoever were the first Authors of this Division of the Bible into Chapters and Verses it is certain that it is not rightly made The beginning of the 10th Chap. of Isaiah should not be cut of from the 9th Chapter for it belongs to it and at the Close of the 5th v. of the 10th Chap. which is so now the 9th should end And many other Chapters in the Old Testament are ill divided But especially in the New Testament one may see that the distinction of Chapters and Verses now in
Knowledg and Insight into these Divine Truths which are here contain'd is the Effect of observing and practising the Holy Precepts of this Book This then we ought to urge upon our selves to come to the reading of Scripture with defecate and purged Minds with Love to what it dictates and with Obedience to it This should be our principal Care to live well and to walk according to this Excellent Rule All our Religion and the whole Conduct of our Actions in this World depend upon the Scriptures therefore let us be directed and govern'd by the Infallible Maxims Precepts Promises and Threatnings of this Book We see Men live by Custom by the Dictates of Others or by their Own Opinions which oftentimes prove erroneous and lead them into unwarrantable Practices But they would not be thus misguided if they consulted These Lively Oracles of God this sure Word of Prophecy if they regulated their Actions by this Exact Canon And hereby we are certain to improve our Knowledg in this Holy Book for by living according to it we shall the better understand it by minding the Practical Contents of it we shall have a full Discovery of its Principles and Doctrines Lastly That we may attain to a right understanding of the Sense of Scripture that we may have a due Perception of the Meaning of what is deliver'd here let us most earnestly invoke the Divine Aid and Assistance He that reads this Book without Prayer can never expect to be bless'd with a compleat Knowledg of it For it is the sole Work of the Divine Spirit to illuminate our Minds effectually There is required the special Help of this Heavenly Instructor to direct us into Truth wherefore he is call'd the Spirit of Truth and the Vnction from the Holy One whereby we know all things The same Spirit that endited these Holy Writings must enlighten our Minds to understand them Which I find thus expressed in the Words of our Church The Revelation of the Holy Ghost inspireth the true meaning of the Scripture into us in truth we cannot without it attain true Saving-knowledg And a Learned and Pious Son of our Mother gives his Suffrage in these Words Wicked Men however learned do not know the Scriptures because they feel them not and because they are not understood but with the same Spirit that writ them Seeing then a Spiritual Illumination is requisite in order to the comprehending of Scripture-Truths we ought with great Fervour and Zeal to request it we ought with a singular Devotion to repair to this Infallible Teacher and with mighty Importunity beseech him to open our Eyes that we may behold wondrous things out of the Divine Law and to conduct our Reasons aright in our Enquiry into this Sacred Volume And He that commands us to implore his Help will certainly vouchsafe it to all sincere and devout Supplicants The Eyes of our Understanding shall be irradiated with a Celestial Beam and we shall feel an internal Operation of the Spirit on our Hearts communicating Light and Wisdom By the Assistance of this Blessed Guide we shall not miscarry in our Searches and Endeavours This Divine Book shall be laid open to us and we shall have its Mysteries and Depths disclosed to us so far as is convenient for us and no rational Man ought to desire any more Yea as it is with some of those that have studied for the Phâ—losophick Elixar though they attain not to it yet in their impetuous Search after it they find out many Excellent Things admirably useful for Mankind which are a Recompence of their Labours so though we may fall short of some Grand Secrets which are treasured up in this Inspired Volume yet we shall not faâ—l of some Choice Discoveries that will make us amends for our most laborious Enquiries We shall mightily improve our Knowledg and we shall likewise be under the special Benediction of Heaven The Rabbins tell us that when R. Ionathan writ his Targum on the Bible if at any time the least Fly lit upon his Paper it was presently consumed with Fire from Heaven But though this be Romantick and after the rate of the Rabbins yet it is a sober Trutlâ— that God will protect us in reading and studying the Holy Scriptures Whilest we are thus employed nothing shall disturb or hurt us the Divine Arm will defend and prosper us and we shall peruse this Book with that happy Success which we pray'd for In short by continual conversing with this Book which is the only one that hath no Errata's we shall know how to correct all the Failures of our Notions and of our Lives we shall enrich our Minds with a Stock of Excellent Principles and we shall be throughly furnish'd unto all good Works we shall be conducted to the highest Improvements of Knowledg and Sanctity in this Life and to the most Conâ—â—mmate Happiness in another FINIS Books written by the Reverend Mr. John Edwards AN Enquiry into several 〈◊〉 Texts of the Old and New Testament which contain some Difficulty in them with a Probable Resolution of them In two Volumes in 8â— A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. I. with a Continued Illustration of several Difficult Texts throughout the whole Work A Discourse conâ—â—rning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. II. wherein the Author 's former Undertaking is further prosecuted viz. An Enquiry into several Remarkable Texts which contain some Difficulty in them A Discoeurs concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. III. treating of the Excellency and Perfection of the Holy Scriptures and illustrating several difficult Texts occurring in this Undertaking All sold by Ionathan Robinson Iohn Taylor and Iohn Wyat. * Plataic †Panegyr Plataic ‡ Plataic * Orat. 2. ad Nicocl †Panegyr Orat. ‖ Orat. ad Philip. ‡ Panegyr ad Philip. Epist. ad Philip. Epist. ad Mitylen * Panegyr Orat. †Plataic Orat. 1. ‖ Orat. ad Philip. * Panegyr Orat. Plataic Orat. bis †Olynth 1. ‖ Philip. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. in Protrept †Gen. 9. 27. * Deut. 28. 49 c. †1 Kings 13. 2. * Antiqu. 1. 11. c. 1. †Dr. Jackson * Dan. 2. †Temporum conscius totius Mundi Polyhistor Epist. ad Paulin. * Ver. 2. †Ver. 20. ‖ Ver. 5. * Ibid. * John 21. 18. †Ver. 22. * Earum rerum quae foâ—â—uitae putantur praedictio atque praesentio De Divinat l. 1. * Lib. 3. c. 8. * Colloqu Mensal * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. cont Celâ— l. 6. * Lib. 1. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pelus Ep. l. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. Dialog cum Tryph. †Arnob. lib. 1. ‖ Sozom. l. 1. c. 11. ‖‖ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 2.
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-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
that they might obtain by it the love and grace of God And in other places the Miracles of our Saviour are owned and confess'd to be true Thus even this Great Impostor and Enemy to Christianity bears Witness to the Blessed Iesus Thus the Alcoran acknowledgeth the Gospel to be Divine and True CHAP. XIII The Testimonies before-mention'd briefly summed up An Objection viz. That some remarkable Passages relating to the History of Christ in the New-Testament are not so much as mention'd by either Jewish or Gentile Historians fully answered by considering that I. A great part of our Saviour's Life was spent in privacy 2. No Historians either Jews or Heathens take notice of all Occurrences 3. They wilfully conceal or mis-represent some things out of Design This shew'd in several Particulars 4. Pagan Historians out of mere Contempt omit many things which the Gospel Records 5. Yea sometimes out of mere Hatred and Spight 6. Some Pieces of Pagan History are lost 7. Some of these that are extant are defective THese are the Testimonies of professed Adversaries to Christianity whereby the History of Christ and his Followers is abundantly confirmed Even those who are averse to the Gospel attest and sometimes approve of the chief things related in those holy Writings Among the Iews we have Philo an excellent Platonist of Alexandria who flouâ—ish'd soon after Christ and lived in the times of the Apostles We have Iosephus a Jewish Historâ—an some say a Priest who writ about forty Years after and had great opportunities of acquainting himself with the Christian as well as the Jewish Affairs We have the Talmudick Doctors and Writers some of which lived near those Times and give their suffrage most freely to the matters of Fact recorded in the Gospel Among Pagans we have their Emperors Augustus Tiberius Caius Caligula Trajan Adrian Alexander Severus we have their Deputies and Officers Lentulus Pilate Pliny we have their noted Historians Philosophers and Learned Writers as the aforesaid Pliny the Proconsul in Asia in his Epistles his Uncle of the same name who flourish'd in Vespasian's time in his natural History Cornelius Tacitus a famous Roman Orator and Historian in his Books of History and Annals Plutarch a Priest of Apollo Pythius loved by Trajan and made Consul by him in several of his Teatises Lucian in his Dialogues all which four flourish'd in the Emperor Trajan's time Suetonius in his Caesars Dion Cassius in his Roman History the former of which lived in Adrian's time whose Secretary he was the latter in Alexander Severus's towards the middle of the Third Century We have besides all these those four sworn Enemies of Christianity Iulian Celsus Porphyrius Hierocles whose Writings attest the Truth of many things which the New-Testament speaks of We have Macrobius if we may reckon him an Heathen Author in his Saturnalia and Lampridius in his Lives of the Emperors We have their Women also the Sibylls whose Testimony concerning Christ is not contemptible Lastly as we have the joint assent of Iews and Gentiles so of Mâ—â—omet himself in the Azoara's of his Law which give suffrage to the Evangelical Writings Thus we have all the Witnesses that can be dâ—sired and expected and we have all the Evidence and Proof that can be had These things need not to have been insisted on or so much as mention'd if some Ill-minded Men who pretend to knowledge in History had not question'd several Relations in the New-Testament because they say they are not to be found in the History either of Pagans or Iews To obviate the Cavils of these Men I designedly undertook to shew you the Concurrence of Scripture and Heathen Authors to discover the Harmony between the History of the Gospel and the Accounts which are given us in Jewish Story In these you may meet with the most considerable Passages which you read in the Books of the new-New-Testament viz. The Tax in Augustus's time the appearing of the Star Herod's putting to death the young Children at Bethlehem the Account of our Saviour's Persons Life Actions c. all which have been particularly insisted upon I have shew'd you that all these memorable things are related by the Enemies of Christianity as well as by the Evangelists and Apostles themselves who had so great love of it But here it may be Objected thus granting that these remarkable Passages related in the New-Testament are mentioned in Pagan and Jewish Historians yet others as remarkable are not Now if there were such things and if they were publickly known What was the reason they were not recorded by those who made it their business to transmit such Occurrences to Posterity Why do not the Pagan Historians of that Age mention Christ's and the Apostles Miracles and all the great and notable things mention'd in the New-Testament This very thing disparageth the Evangelical Records and causeth us to suspect that they are fabulous for if they were not other Historians yea all the Historians of those Times would make mention of them as well as the Evangelists do I will stifle this cavelling Objection by offering these following things to your Consideration which will fully satisfie you that there is no ground at all for this which they alledge I. This is to be considered that from the time soon after Christ's Nativity till the Eighth Year of his Age there could be no History expected concerning him for he was all that time in Egypt therefore you have not one word of him for all that space of time in the four Evangelists And if these say nothing of him there is no reason to expect that other Historians should When he returned into Iudea he lived retired from that time till he was Thirty Years old only it is said that he went to Ierusalem with his Parents and disputed in the Temple with the Doctors and then presently he came home to Nazareth and there lived obscurely Here was no matter for History thus far And afterwards he was but three Years and a half employed in Action so that 't is no wonder the Pagan and Jewish Writers could afford to say but little of our Saviouâ— and his Doings there being so great a part of his Life spent in privacy 2. You must remember this that there are many considerable Things and Persons besides those we have been speaking of which some chief Historians among the Iews and Heathens take no notice of therefore you are not to marvel that some of those things before mentioned are not spoken of by them That Obscurity of the Sun at Iulius Caesar's death which lasted a whole Year is not recorded by any but Ovid Virgil and Pliny yet ten Historians or more in the after Age wrote Caesar's Life and gave an Account of his fatal End and of several things that followed The like Prodigy Cedâ—enus reports to have happened in Iustinian's time but there were almost twenty considerable Writers from Iustinian's time till Cedâ—enus that mention no such thing Or if these Examples be
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
calls the Life of Man the Pilgrimage or Sojourning of a Stranger gives it also the Denomination of a Warfare Arrianus very excellently descants on this Aphorism that every Man's Life is a kind of Militia and that we are with all Diligence and Faithfulness to discharge the Office of Souldiers the chief Part of which is to do all that our Commander bids us Another famous Moralist adorns this Subject with noble Reflections upon it Reckon upon this saith he that God is our Commander and Chief Captain that this Life is a Military Expedition that every Man is to be an Armed Souldier c. Seneca hath the same Conceptions of Humane Life and once and again resembles it to the State of War and the Exploits of Martial Men. As soon as we come into the World we open the Campagne and in a short time after we draw into a Line of Battle and we are continually making use of our Ammunition and Artillery till at length Death raises the Camp and discharges us from our Warfare Several Passages might be produced out of other Pagan Writers who frequently fall into this Comparison and use this Excellent Metaphor and very finely illustrate it but what I have said is sufficient to shew what I aim at viz. that there are the same Phrases and Expressions in the Holy Scriptures that there are in other Authors This I will further make good in another Excellent Notion and Maxim viz. that Good and Vertuous Men are Free but that all Vitious Persons are Slaves The Stile of Scripture runs this way not only in the Old Testament where David desires to be upheld by the free Spirit of God i. e. by such a Divine and Generous Principle as would make him act with the greatest Freedom in the ways of Religion and where Sinners and Ungodly Men are stiled Prisoners and Captives once and again as in Zech. 9. 11. Isa. 42. 6 7. ch 49. 8 9. ch 61. 1. Nor is it to be doubted whether these Places speak of such Persons seeing our Saviour himself alledges one of them which is of the same Nature with the rest to this Purpose and tells us it is his Office to proclaim Liberty to these Captives Luke 4. 18. i. e. to offer Pardon to Sinners But in the New Testament also and there chiefly this is the Language of the Holy Ghost the Freedom that accompanies Holiness and the Servitude of Sin are expresly declared in those Words of Christ The Truth shall make you free John 8. 32. Whosoever committeth Sin is the Servant of Sin ver 34. If the Son shall make you free ye shall be free indeed ver 36. The whole sixth Chapter to the Romans treats of this very thing the Service of Sin and the Freedom from it by Christ. The Servants of Sin mentioned here by St. Paul are the same with the Spirits in Prison whom St. Peter speaks of as I have proved in another Place and have shewed the Inconsistency of other Interpretations Whilst Men continue in their Sins and addict themselves to their Vices their Spirits their Souls are deservedly said to be in Prison their Persons are in Custody they live in Durance and Thraldom they are continually in Bonds and Chains they are fetter'd Slaves and Vassals They may perhaps flatter themselves and vaunt of Freedom but they are Prisoners still they promise Liberty but are themselves Servants of Corruption Whereas on the contrary True Religion enstates Men in a real and substantial Freedom Christianity is the perfect Law of Liberty Where the Spirit of the Lord is where Evangelical Sanctity is there is Liberty In short no Man that loves to be vicious and lives in the practice of Sin can be said to be a Free-man for he is wholly at the command of his Lusts There is not a greater Slave in Algiers or Tripoli than such an one This not only the Sacred Scriptures but Heathen Writers inculcate Tully defends that Maxim Quòd omnes sapientes liberi stulti servi and enlarges on it most admirably This Zeno and all the Stoicks maintain'd as we learn from Laertius and Isocrates more than once in his Orations to Demonicus and Nicocles speaks thus So doth Epictetus who expresly asserts that Vice and Immorality are the greatest Drudgery and Slavery So doth Arrianus who tells us that he is a Freeman who lives as he willeth i. e. who makes the Rational Dictates of his Will the Rule of his Life which none but a Good Man doth Horace's admirable Character of a Free-man is worth the consulting Quisnam igitur Liber Sapiens sibique imperiosus Quem neque pauperies neque mors neque vincula terrent Responsare cupidinibus contemnere honores Fortis in seipso totus teres atque rotundus And more he hath to the same purpose which acquaints us what Apprehensions the Moralists had of Freedom Free-men saith Euripides are very rare in the World for there is scarcely a Man to be found who is not a Slave to his Wealth or Fortune or some other thing A Man that extremely loves his Money is a Golden Slave in Socrates's Language That is the worst kind of Servitude saith Boethius when the Souls of Men are given up to Vice and are faln from the possession of their own Reason There is no Man saith Seneca can be said to be Free that is a Slave to his corporeal and sensual Part. You see saith he in another Place what a base and pernicious Slavery that Man hath brought himself into who suffers unlawful Pleasures and Sorrows those unconstant and impotent Mistresses to domineer over him by turns Thus 't is the Stile of the Pagan as well as Inspired Writers that Goodness is the true Freedom and that Vice is real Bondage and Slavery So that Other Notion that Good Men are only Wise and that Sinners are Fools is the Language both of Scripture and Profane Writers Moses assures the Israelites that to keep and do God's Commandments is their Wisdom and Understanding Deut. 4. 6. with which is parallel Iob 28. 28. The Fear of the Lord that is Wisdom and to depart from Evil is Understanding But on the contrary he that is destitute of the true and saving Knowledg and Fear of God is a Fool in the Stile of Holy Writ The Fool hath said in his Heart There is no God And the following Words acquaint us that this Fool is one of a Vicious and Corrupt Life This their Way is their Folly saith the same Pious King And his Royal Son had learn'd to speak the same Language whence in the Book of Proverbs Wicked Men and Fools are Synonymous they are such Fools as make a mock of Sin So in the New Testament the Man that studied nothing but his Unlawful Gain and Pleasure is pronounc'd a Fool by Him who throughly understood the right Measures of Wisdom and Folly This is
Cyrus Curtius's Alexander Plinty's Trajan are rather Ingenious Portraictures and Images of Worthy Princes than Real Characters of them They represent rather what they should be than what they are They imitate some Limners who study not to draw the Face exactly like that of the Person they are to pourtray so they make it Fair they think it is enough But the Sacred Writers have not done so they have no ways flattered or misrepresented the Originals they drew They have set them before us in their proper Features native Lineaments and genuine Colours What we read of the Worthies mention'd in the Bible is Certainly True and Real Matter of Fact Such was their Incomparable Spirit that they did braver and greater Actions than Others ever thought of witness the matchless Valour Fortitude and Conduct of Ioshua Iephthah Gideon yea of those Masculine Women Deborah and Iael witness all the Other Eminent Instances of Heroick Undertakings in the Sacred Records witness those Exact Paterns those Accurate Examples of the rest of the Vertues which we read of these And to illustrate and set off these there are added very Signal and Memorable Examples of all sorts of Vices as of Cain's Persidious Murdering his Brother Laban's Fraud and Ingratitude Esau's unruly Appetite Reuben and Iudah's Incest Pharaoh's impious Obstinacy Abimelech's unnatural Cruelty to his Brethren Dinah's wanton gadding Amnon's Rape Achitophel's evil Policy Shimei's Railing Haman's revengeful Pride Rabshakeh's Blasphemy Belshazzar's sacrilegious Debauchery Potiphar's Wife is an Example of the Impudence and Outragiousness of Lust when it is repulsed Eli is an Instance of Fond Indulgence to his Children Absalom Achitophel Sheba and Zimri of Treason and Rebellion Samson and Solomon of an Vndue Love of Women And in the New Testament the Hypocrisy of the Pharisees the Treachery of Iudas the Timorous Compliance of Pilate the Malice of the Jews against our Saviour the Apostacy of Demas the Ambition of Diotrephes are notorious And innumerable other Examples there are of all manner of Immorality and Wickedness And with these are mixed the most Signal Instances of the Punishment of Vice and the Reward of Vertue Here are abundant Proofs of God's Extreme Severity and Vengeance against profligate Offenders and here are as frequent Tokens and Assurances of the Divine Love and Kindness towards those that lead a holy and religious Life Here are set before us the most Conspicuous Acts of God's Providence in reference both to Bad Men and Good that by the former we may be discouraged yea deterred from continuing in the ways of Vice and that by the latter we may be incouraged yea as 't were bribed to be Vertuous and Good Here we may observe and admire God's Wonderful Care of his Servants in all Ages of the World and here we may take notice of the Variety of those Evils and Miseries which he inflicteth on those who wilfully decline his Service and give themselves up to their Lusts. There are no where such Eminent Examples of this Nature to be found as these which we meet with in the Sacred Volume of the Bible No other Writings can produce such Remarkable Discoveries of God's Will towards Men and of his Dealings with them Wherefore These must needs be the Best Conduct of our Lives and Actions the Best Reformers of our Ways and Manners Which is the Meaning of the Psalmist in Psaâ— 1 19. 9. Wherewith shall a young Man cleanse his way By taking heed thereto according to thy Word i. e. by making the Holy Scripture his Rule and by adjusting all his Actions to it If the Youthful and Passionate Sinner may be reclaimed and reformed by attending to God's Word and that only the Pentateuch or the Laws of Moses for this was all the Inspired Scripture extant at that time which we certainly know of then we cannot despair of the Success and happy Influence of the whole Body of the Scriptures upon Others It will throughly change and amend their Lives by making a full Discovery to them of all their Lusts and evil Affections by representing Sin to them in its own native Desormity and by setting before them the Beauties and Excellencies of a Religious Life by being a Faithful Monitor and Guide to them whenever they undertake any thing by shewing them the true Boundaries of Good and Evil and by directing them how to accomplish the one and to avoid the other The Sum of all is that these Inspired Writings acquaint us with the Whole Will of God whether it refers to our Belief or to our Practice and consequently that not only our Faith but our Manners are to be regulated by this Holy Book Especially by the Principles and Laws of the New Testament they will more conspicuously be exalted and all Righteousness and Godliness more visibly promoted in our Lives For here is the most Perfect and Consummate Exemplar of Holiness in the Evangelical Writings the Blessed Iesus still speaks and lives In these you may hear what he said and see what he did and know how you are to conform your Lives according to His. Whence you have Reason to infer that as these Writings are the Compleat Canon of our Faith so they are the Adequate Rule of our Actions Nay although we should suppose some Mistakes in them by the Fault of Transcribers which yet no Man can certainly prove nay it is not by any means to be allowed and therefore it is the most culpable thing in Sir N. Knatchbull that he is several times finding Faults in the Transcribers of the New Testament which if we once grant we bid farewel to the Certainty of Scripture But if we should I say suppose some Slips in the Copying out of the Books yet still they retain the same Character because those supposed Mistakes are not of Moment and belong not to Faith or Manners Neither do the Obscurity or Difficulty of Scripture hinder it from being our Rule because all the Matters in it which relate to our Salvation are clear and easy For when I say it is an Adequate Rule of Faith and Manners the Meaning is that it is so as to such Matters of Faith and Manners as are Necessary to be believed and practised by us Now nothing is Necessary but what is absolutely requisite to our Salvation This then is the thing which we maintain that the Scriptures contain in them either in express Terms or by just Consequence all things to be asserted and done by us in order to our being Saved The Reason of which is evident namely because the End for which the Scriptures were written was this to direct us how to be Saved This is the grand Design of it and therefore there must be in it all things that are requisite to this great End and Design Which is expressed thus in the Words of Our Church Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that
Church's Hands by the Prophets and Apostles shall by her be deliver'd over to her Children to the World's End which way of Transmission is the great Prop of our Religion Besides the Apostle enjoins the Thessalonians to hold fast the Traditions which they had been taught whether by Word or his Epistle for he had used two ways of delivering the Truth to them namely Preaching and Writing and other Apostles committed the chief and necessary Heads of their Doctrine to Writing So that the Traditions meant here are the Revealed Truths of the Gospel delivered by the Apostles and Evangelists and are no other than what Christ deliver'd to them according to that of St. Paul I delivered to you that which also I received whence they have the Name of Traditions i. e. they are Evangelical Doctrines delivered to us from those that were taught them by Christ. And whether they were imparted by Word or by Epistle by Preaching or Writing they are the same the same as to substance the otherwise there may be some difference But that which we condemn and that most justly the Papists for is this that they magnify and rely upon Traditions which have no affinity with the Doctrine of Christ and the Apostles yea which contradict it in many things and yet they equalize these with the Word of God and sometimes prefer them and the Authority of the Church before that of the Sacred Writings of the Old and New Testament Thus One saith The Church sometimes doth things contrary to the Scriptures sometimes besides them therefore the Church is the Rule and Standard of the things that are delivered in the Scriptures and therefore we believe the Church though she acts counter to the formal Decisions of the Scriptures And an other Famous Doctor gives it for good Divinity that the Decrees and Determinations of a Council are binding though they be not confirmed by any probable Testimony of Scripture nay though they be beyond and above the Determination of Scripture Thus the Holy Writings of the Bible are most impiously disparaged and vilisied by the Pontificians Whereas there is nothing defective or redundant nothing wanting or superfluous in these Writings they assert in the open face of the World that they are short and imperfect and therefore have need of being supplied by Traditions which in some things are of greater Value and Authority than they Again that the Church of Rome oppugneth or rather denieth the Perfection of the Scriptures might be evinced from their constant care and endeavour to keep them in an Vnknown Tongue It is true they have translated them But 1. There was a kind of necessity of doing it the Protestants having turned them into so many Tongues By this means they were compelled as it werâ— to let some of their people see what the Bible was in their own Language But 2. It is so corruptly translated that it is made to patronize several of their Superstitious Follies and Errors And yet 3. They dare not commit these Translations to common View Although in all Countries where People were converted to Christianity in elder times the Scripture was turned into their Language and every one was permitted yea exhorted to read it as is proved by many Writers the Learned Dr. Stillingfleet particularly yet the Church of Rome denieth the common People the Use of it as a thing hurtful and pernicious The Bible as some Bad Book is tolerated to be read with great Caution and Restriction in some Countries only and by some Persons It is like the Sibyls Prophecies of old among the Romans not to be look'd into without the permission and Authority of the Senate none can read it without a Licence from their Superiours so dangerous a thing is the Bible From this Practice the People generally imbibe a strong Prejudice against the Scriptures and believe they cannot be good for them because the Pope and their Pastors tell them they are not Wherefore as one who was once of the Communion of the Church of â—ome hath well observed As soon as ever any Man imbraces Popery he presently throws the Bible out of his Hands as altogether useless to say no worse Which unreasonable and wicked Behaviour of theirs was one great Reason or Motive as he professeth of his returning to the Church of England again For what Considerate Man can think That to be a True Church which teacheth its Members to slight and reject the Word of God which is the Source of all Divine Truth and without which we can neither believe nor practise aright we can neither have Comfort here nor arrive to Happiness hereafter This indeed is not only to null â—â—e Perfection of Scripture but to abolish the whole Body of Scripture it self A third sort of Persons that are Opposers of the Perfection of Scripture are Enthusiasts and such who act out of a truly Fanatick Principle Such were the Familists heretofore whose Pretences to the Spirit were so high that they excluded and renounced the Letter of Scripture which according to their Stile was a dark Lanthorn a liveless Carcass a Book shut up and seal'd with seven Seals the Scabbard not the Sword of the Spirit or if it be a Sword it is the Sword of Antichrist wherewith he kills Christ. This was the impious Jargon of these High-flown Men who made no other Use of the Bible than to Allegorize it and to turn it all into Mystery These have been followed by Others of a like Fanatick Spirit who have made it a great part of their Religion to despise and reproach the Sacred Writ A late Enthusiast or rather one that pretends to be such but designs the Overthrow of all Religion tells the World that the Bible is founded in Imagination that God's Revelations in Scripture are ever according to the Fancy of the Prophets or other Persons he spoke to and that all the Phrases and Speeches all the Discoveries and Manifestations yea all the Historical Passages in the Old and New Testament are adapted to these The Quaker comes next and refuseth to own the Scripture to be the Word of God and the Perfect Rule by which we are to direct our Lives It is a great Error and Falsity saith one of the most considerable Persons of that Perswasion that the Scriptures are a filled up Canon and the only Rule of Faith and Obedience in all things and that no more Scriptures are to be writ or given forth from the Spirit of the Lord. With whom agrees another of as great Repute among that Tribe I see no Necessity saith he of believing that the Canon of Scripture is filled up And again The Scriptures saith he are not to be esteemed the Principal Ground of all Truth and Knowledg nor yet the Adequate Primary Rule of Faith and Manners but they are only a Secondary Rule subordinate to the Spirit And accordingly he adds That the inward Inspirations and Revelations which Men
find more Work and much more to his Advantage in the Writings of the Old Testament especially of the Five Books of Moses than in all the Mouldy Manuscripts and Records in the whole World besides Therefore you will find Mr. Selden as Great an Antiquary as this last Age afforded continually conversing with these Sacred Records and presenting the World with the Noblest and most Useful Pieces of Antiquity from thence Here we learn what they did in the Primitive Age of the World how things went before and immediately after the Flood The Scriptures give the Oldest Account and Discovery of things All Curious Observations of the First Times all Antient Notions and Inventions are to be met with here So that if you look upon the Bible but as an Antient Book of Learning we are invited to study it We are furnish'd here with some of the most desirable Antiquities of the Babylonians Persians Egyptians Arabians Syrians Canaanites Phoenicians Jews Greeks Romans and several other Nations On which very Account alone the Bible is the best Book that a true Lover of Learning can take into his hand Briefly from the whole I make this Conclusion that no Man can be a Consummate Scholar without reading the Scriptures which are the Source even of all Humane Learning But as the Antiquity and the Vniversal Learning contain'd in this Book so the Certainty of it gives it the preference to all others What we meet with here we are sure is true whatever is related as said or done in so many Ages past we have reason to yield a full Assent to because the Penmen of this Book were divinely inspired and therefore could not err in what they deliver'd This we cannot say of any other Writers for we find them to be uncertain and lubricous and they too often take up Stories on trust or invent them as they please As for the Writings of the Poets the best of them are mere Fictions Yea One that knew the Nature of an Heroick Poem very well tells us that Fable is the chief thing in it it is the very Soul and Life of it Thus it is in Homer and Virgil's Poems and generally the other Poetick Writers as Orpheus Hesiod c. are fabulous Rhapsodists Even the Father of Latin Poetry whom I just now mention'd brings Eneas and Dido together though he lived several Ages before her And many such Historical Incongruities and fabulous Inconsistencies the Poets put us off with instead of true Relations Yea professed Historians are full of Uncertainties and Contradictions every where Xenophon avers that Cyrus the first Persian Monarch died peaceably in his Bed but Herodotus and Iustin say he was vanquish'd in Battel by Tomyâ—is Queen of Scytâ—ia who caused his Head to be cut off and thrown into a Vessel full of Blood Some tell us that Alexander the Great died of Drunkenness others that he was poisoned Hannibal poison'd himself saith Iustin he was kill'd by his Servants saith Plutarch but this Author also acknowledges that he drank Bulls Blood and thereby procured his Dissolution The same Writer sets down the several Opinions concerning the Deaths of Romulus and Scipio Africanus and makes this Observation that the Deaths of Great Men are uncertainly reported Athenâ—us saith of Plato that he was eaten up of Lice by his frequent eating of Figs which he so exceedingly loved that he was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is contradicted by others Some say Aristotle drowned himself in Euripus because he could not find out the Cause of its ebbing and flowing others would perswade us that he poisoned himself but some affirm he died a natural Death There is scarce any Philosopher but dies twice or thrice in Laertius Nor is there almost any Life in Plutarch without two or three Deaths as a Learned Man hath observed To pass to other Historians from whom we might think to have better and certainer Information Antiochus in the Book of Maccabees died three several Deaths 1 st In his Bed at Babylon 1 Mac. 6. 8 16. 2dly He was stoned in the Temple of Nanea 2 Mac. 1. 15 16. 3dly He died on the Mountains by a Fall out of his Chariot 2 Mac. 9. 28. There were different Reports concerning Iulian's Death but the respective Historians are consident in them all He was killed by one of his own Souldiers saith Socrates by a Demon saith Callistus who wrote in Verse of the War at that time with the Persians It is probable that he died by a Stroke which a Christian Souldier gave him according to Sozomen but none knows whence that Stroke came according to Theodoret. Eusebius and Zosimus speak diversly concerning the Life and Death of Constantine the Great Procopius gives an Account of Iustinian contrary to what all other Historians do And before this we find the Fathers differing about the Character of Nicolas the Deacon Clemens of Alexandria and Theodoret say he lived a chaste Life but that being reprimanded by the Apostles for his Jealousy towards his Wife he thereupon brought her out and exposed her to any one But Tertullian and Epiphanius affirm that he allowed of and practised all Obscenity and Lewdness and the promiscuous Use of Women The Person who goes under the Name of St. George was a Cappadocian Tribune a great Hero and at last a Martyr say some he was an Heretick an Arian Bishop of Alexandria say others there was no such Man say a third sort If we should look into our own British Concerns there we shall find History very dark and uncertain nothing is tolerably related of this Country till Iulius Caesar's time and then and afterwards we are involv'd in great Uncertainties and we can look no where but things are diversly reported Great Men die several Deaths and the Lives and Actions of Persons are variously represented King Edward sirnamed Ironsides his Death is four or five ways related in our Chronicles and so is King Iohn's Some Writers tell us that King Richard the Second died of Famine by Force others that he voluntarily famish'd himself Some say he was kill'd with the Blow of a Poll-Ax on his Head others that he escaped out of Prison and led a solitary Life in Scotland and there expired Concerning King Henry the 5th it is said by some that he was poâ—soned by others that he died of a Pleurisy by others that a Palsey and Cramp took away his Life and there are others that considently report his Death was by St. Anthony's Fire Yea our Writers are often grosly mistaken about Matters of very late Occurrence as Baker Heylin Fuâ—â—er professed Historians tell us that Richard Sutton a single Man founded the Hospital at the Charterhouse whereas his Christian Name was Thomas and 〈◊〉 was a married Man So Mr. Hooker died in holy Celibacy say Gauden and Fuller but the contrary is known to be too true But I should be infinite if I should undertake to set before you the palpable Mistakes and Misreports in
his numerous Host the Marvelous Securing and Protecting of the Israelites in the Arabian Desarts the strange Miracles wrought for the sustaining and preserving of them the Promulging of the Law to them on Mount Sinai which consisted of Moral Precepts Civil or Judicial Constitutions and Ceremonial Rites for the celebrating and performing of which latter a Tabernacle was erected as Rich and Stately as their present Condition would permit by the particular Appointment and Direction of God Briefly this Book represents the Church of God afflicted and preserved it shews that he is pleas'd to suffer it to be reduced to the greatest Straits and Calamities and that even then he guards it by his Providence and in good time delivers it But as before when I mention'd the General Contents of the Book of Genesis I particularly insisted on the Creation so now having given a brief Scheme of this second Book I will stay to enlarge upon a particular Subject of it which is very Considerable and Remarkable viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as One calls it the Tenfold Plague wherewith God testified his Wrath and Anger against the Egyptians Ten times the Israelites were detained by Pharaoh and so many times God inflicted Remarkable Judgments on him and his People The first was a severe Infliction on their Waters that Element which is so useful and necessary to Man The Divine Displeasure began to exert it self here by turning all their Rivers Ponds Pools and Streams into Blood The dreadful Consequences of which were these as you find them enumerated Exod 7. 21. first they had no Water to drink and quench their Thirst with Secondly their Fish their great and almost only Food died and Thirdly the Rivers stank by reason of the putrified Waters and dead Fish So direful was this Plague on their Waters which they honour'd above all other Elements as the first Cause and Principle of all things in World and especially their River Nile was gloried in and worship'd as a God This the Learned and Religious Philo gives as the Reason of inflicting this Punishment God sent a Curse on that which they most prized and valued That which they excessively admired proved a Plague to them God punish'd them in that which was most regarded by them and was indeed most serviceable to them Again this is to be observed that the Blood of the murder'd Infants who had been drown'd by one of the Pharaoh's Command is here represented by these Bloody Waters Here the merciless Tyrant may see the just Retaliation of that Crime The Rivers being chang'd into this Colour accuse the Egyptians of the inhumane Slaughter of the innocent Babes and let them know that their Plagues deservedly begun with these first of all Yea here we may take notice of an Horrible Omen these Red Rivers were an unhappy but just Presage of the Fate which they should afterwards undergo in the Sea of that Denomination If any Object here How could the Magicians turn the Waters into Blood v. 22. after Moses and Aaâ—on had done so before them I Answer the Universal Terms used in this Relation are to be restrained and understood with some Exception than which nothing is more common in Scripture i. e. when 't is said all the Rivers and other Waters were stained with Blood the meaning is that very few Places were free from this Infection The Magicians then might repeat this Plague in Goshen and some certain Parts of Egypt where it had not taken effect before When this First Plague was removed God sent a Second viz. Frogs Which in part tormented the Egyptians after the same manner that the former did for they were of an extraordinary Nature and so we must suppose all the other Creatures hereafter named to be and infected the Waters which were lately healed and recovered so that there was no drinking of them or making use of them to any other Purpose But whereas the former Plague was only on this Element this present one was every where No Place was exempted from this Croaking Vermin They overspread their Fields they crept into their Houses they lodg'd themselves in their Beds All Places were filled with them all Meats and Drinks bred them Certainly this must needs be a very Affrighting as well as a Noisom Punishment whilst these Animals were moving and living and they were no less so â—fterwards when they lay dead and putrifying all â—ver the Land When this Plague was taken away a Third succeeded in its room an Innumerable Company of Lice which miserably infested both Men and Beasts What these Kinnim were we do not certainly know we have no such Creature perhaps in these Countries But this we know that these Loathsom Insects were such a peculiar Sort of Creatures that the Egyptian Sorcerers had not power to produce the like and therefore they signally call'd them the Finger of God Exod. 8. 19. This also we know that this Crawling Vermin was excessively troublesom painful and tormenting and lastly from this kind of Punishment we know this is to be inferred that God whensoever he pleases can give Commission even to the Least the Vilest and most Despicable Animals to execute his Wrath on Offenders As appears also by the Fourth Plague viz. Swarmâ— of Flies with which he further vex'd the Egyptians Beelzebub was let loose among them and his Buzzing Crew would not suffer them to be at ease The Hebrew Word Gnarob is rendered by Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dog-fly but 't is probable that the true genuine Word in the First Traslation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Vulgar Latin renders it omne genus Muscarum a Swarm of all manner of Flies So according to Aquila's Version it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Iosephus stretches the Word further and interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild Beasts of all Sorts and Shapes such as no man ever saw before as he adds Yea R. Solomon and some other Jewish Expositors think that all kinds of wild Beasts especially Serpents and Scorpions and such venomous Creatures are meant The Author of the Book of Wisdom understood the Word thus as appears from what he saith Ch. 11. v. 15 16. For the foolish Devices of their Wickedness wherewith being deceived they worshipp'd Serpents and vile Beasts God sent a Multitude of Beasts upon them for Vengeance that they might know that wherewithal a Man sinneth by the same also shall he be punish'd But the exactest Enquirers into the Original Word conclude that it signifies a gather'd Mixture of several Sorts of Insects or little flying Animals such as Beetles Hornets Bees Wasps Gnats and more especially â—lies Perhaps Grotius is in the right that Gnaroâ— is not of Hebrew Extraction but is an Egyptian Word as was that whereby the Frogs were named and signifies peculiarly with them a Heap or Swarm of Flies The vast Number of these was sufficiently troublesome but that was not all these Multitudes of Insects
recorded in the last Chapter of this Book for either as we said before concerning Moses they were written by him through a Prophetick Spirit that foresaw these things or else they were added by some other Inspired Writer So perhaps were those Words unto this Day ch 4. v. 9. ch 5. v. 9. though it is not necessary at all to believe so for Ioshua relating some Passages that happen'd a good while before he wrote this Book which was a little before his Death might speak after this manner very well And some few other Words may seem to have been inserted after Ioshua's Death but that the Main was written by Himself there is no ground of questioning The History of the Iudges followeth which relates the State of the Iewish People in the Land of Canaan in the time of the Iudges from Ioshua's Death until Eli that is about three hundred Years These Iudges were Men of Heroick Spirits raised up by God out of the several Tribes to govern the People and to deliver them from their present Dangers They were Supream Rulers but Temporary and some of them were Types of our Blessed Saviour and Deliverer In the time of this peculiar Polity of the Israelites there were very Notable Occurrences which are faithfully recorded in this Book Here we are acquainted with the gross Impiety and Wickedness of that new Generation which came up after Ioshua's Death here are recorded to their perpetual Infamy their Intimate Converse with those Idolatrous People that were left remaining in that Land their Approving of their Superstitious and Irreligious Customs and their Serving their Gods Here is a particular Account of the Corruption of their Manners of their Prophane and Scandalous Practices which occasion'd the very Heathens to open their Mouths against them yea to blaspheme God whose Name they were call'd by Here also we have a brief View of the Different Dispensations of Heaven towards this People sometimes Relieving and Delivering them at other tâ—mes most severely Chastising them and causing them to groan under Tyrants and Oppressors Here are contain'd in this History most admirable Examples of God's Displeasure against Apostates and such as revolt from the True Religion and here are on the contrary as memorable Instances of his Rewarding those that adhere to Him and his Cause and hold fast their Integrity in the worst and most perillous Times Here are most amply displayed his Love and Care of his Church in stirring up so many Eminent Worthies and Champions to fight for her and to push them on by no less than an Extraordinary Impulse of Spirit to enterprize and effect such Mighty Things for the welfare of his Chosen Servants To conclude here and in the Book of Ioshua occurs such a plenty of Antient Rites Customs and Practices relating both to Peace and War to Civil and Religious Matters as is able to stock an Antiquary of the first Size We are not certain who was the Penman of this Book It was written by Samuel say the Talmudists and it may be after one of the Books of Samuel and then 't is no wonder if some things are here mention'd or referr'd to that are spoken of there Others say it was not composed till Ezrâ—'s Time by Ezra The Book of Ruth is an Appendix to that of the Iudges in whose time the Things were done that are here related Particularly a little before Eli's Time they happen'd then it was that there being a Famine in Canaan Elimelech and his Wife Naomi and their Sons went into the Land of Moab and there these latter were married one to Ruth and the other to Orphah After ten Years were expired Elimelech and his Sons died whereupon Naomi and her Daughter-in-Law Ruth for the other Daughter stay'd behind returned to their own Country and coming to Bethlehem were kindly received by Boaz their Kinsman The Particulars of this kind Reception and Entertainment are set down here and the Close was that he married Ruth who bare to him Obed who was the Grand-father of David It is true this is but a Private History yet as it is such it contains in it many things worthy of our observation viz. the Difference of Children in their Affection and Regards to their Parents Orphah with great Ease and Willingness left Naomi but Ruth clave unto her the Prudent Instructions and Wise Demeanour of that Excellent Matron towards her Daughter the young Widow Though I must needs add with reference to Ruth's Behaviour that her Boldness and almost endangering of her Chastity are not to be Examples to others for Modesty and Shamefacedness are the proper Qualities of that Sex Wedlock is not to be sought after by them with such peril And therefore this daring Fact of this Venturous Widow is to be look'd upon as an extraordinary Instance and not to be imitated by other Females Here is remarkable the Merciful Providence of God towards the Afflicted the Widows and Fatherless the Reward of Constancy and Obedience the Blessing of God upon those that fear him and trust in him Besides here are observable the Antient Right of Kinsmen and of Redemption and the Manner of buying the Inheritance of the Deceased with other Things of great Antiquity Nay this is more than Private History as will appear if we consider that this Pious Woman Ruth was the Mother of Obed the Father of Iesse the Father of David of whom our Lord Christ came and therefore you find her inserted into his Genealogy by St. Matthew Again Ruth a Moabitish Woman of the Posterity of the Daughters of Lot was a Type or rather indeed an Eminent Instance of the Calling of the Gentiles into the Church which is a Thing of no private Concern but of the largest Extent imaginable The Two Books of Samuel are Publick Histories the former whereof contains Things done under the two last Iudges Eli and Samuel and under the first King who was Saul as also the Acts of David whilest he lived under Saul Here is a Narrative of the Change of the Iudges into Kings of the Republick or Aristocracy of the Iews into a Monarchy and of the Great and Many Evils which they suffer'd as consequent upon it all worthy of our serious Perusal and Consideration Here is an Account of their New King 's being deposed by God viz. for his rash and prophane Sacrificing and his wilful disobeying the express Command of God concerning the total Destruction of the Amalekites and whatever belonged to them The latter Book â—s wholly spent in the History of King David's Reign that is his Acts after Saul's Death These â—re either his Military Acts his Troublesom and Dangerous and sometimes Successful Enterprizes in War or his Political Acts shew'd in the wise Administration of Civil Government or his Ecclesiâ—â—tical and Religious Undertakings which respect 〈◊〉 Church of God in those Days With these are mixed the great Failings and Miscarriages of that King which are as particularly recorded as his other Acts and as
St. Ierom Ambrose Hilary Cyril Let us then forget his Faults when we study his Books wherein it is certain there are no Errata's he being an Interpreter of the Holy Ghost unto us and when he utter'd these things being a Friend and Favourite of God But suppose we knew certainly which we do not and cannot but have sufficient ground for the contrary that he was at last cast off yet I do not see how this doth necessarily invalidate his Writings God might if he pleas'd make use of a Bad Man to pen some Part of the Bible as he thought fit to call Iudas to the Apostleship and to be an Eminent Preacher of the Gospel Therefore though we should grant that Solomon was an Apostate yet this is no direct Argument against the Validity and Authority of his Writings But there being such great Probability not to say Reasons on the other side we need not fly to this Answer but on good ground perswade our selves that Solomon who was once 〈◊〉 with Sacred Wisdom never loâ—t it wholly and consequently that we ought not to be prejudiced against what he hath writ by reason of his gross Fallings and Miscarriages Next we are to speak of the Books of the Prophets Of those who propheâ—â—ed after the Diviâ—ion of the ten Tribes from the other two but before the Captivity of either Isaiah is the first and most eminent He was of the Blood Royal his Father Amoz being Brother to Azariah King of Iudâ—â— He was an old Prophet having been in that Employment under four Kings of Iudah as he tells us himself and all this time which was about threescore Years he faithfully discharged the Part of a True Prophet in an impartial reproving of the Vices and Disorders of the Age he lived in 〈◊〉 a free and open displaying the Judgments of God which were impendent on that Nation yet not forgetting to threaten and denounce Vengeance on those Foreign and Strange People who were instrumental in inâ—â—â—cting these Judgments and who for their crying Enormities deserv'd to be destroy'd viz. Aslyrians Egyptians Ethiopians Moabites Edomites Tyrians Arabians in a most Pathetick Exhortation to Repentance and in setting before them the Promises of Mercy and Dâ—liverance This last especially he is most famous for clearly foretelling the Deliverance of the Jews from their Captivity in Babylon by the Hand of Cyrus King of Persia and this he expresly mention'd an hundred Years before it came to pass But his Predictions concerning the Messias are the most remarkable of all He in plain Terms â—oretels not only the Coming of Christ in the Flesh but all the Great and Memorable Passages which belonged to him He speaks as clearly and distinctly of these as if our Saviour had blessed the World with his Presence at that very time when he wrote his Prophecy He seems to speak saith St. Ierom rather of things past than to come and he may be call'd an Evangelist rather than â— Prophet Which is the Reason without doubt of the so frequent Citations which are made of this Book in the New Testament for you may observe that Christ himself his Evangelists and Apostles have quoted about threescore Places out of it Iâ— reading of this Book then we read the Gospel it self we antedate the New Testament by the Writings of this Evangelical Prophet I have intimated before that he is the most Eloquent of all the Prophets He was the Hebrew Demosthenes as Grotius rightly stiles him the Purity of Hebraism is to be seen in him as in the other that of Atticism He useth many Schemes and Figures but none is more remarkable than that for which that Athenian Orator was so applauded saith Quintilian his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Excellent Art of adding Gravity Force and Vehemence to what he saith he continually Exaggerates and Amplifies the Matter which he undertakes He had above other Prophets an Advantage of improving his Stile by reason of his Noble Descent and conversing with Men of great Parts and Elocution But the maiâ— thing wherein he excels the rest of the Prophets is this that he saith more of our Lord Christ than all of them put together This is his Pecâ—liar Excellency that he makes so early a Discovery of the Advent of our Blessed Lord and of the Great Mysteries of the Gospel Ieremiah was another Antient Prophet he beginning to prophesy in the thirteenth Year of King Iosiah and continuing in that sacred Employment till the last Year of King Zedekiah He saw the Captivity of the Kingdom of Samaria and after that the total Destruction of the Kingdom of Iudah and of the Temple Part of this famous Prophecy yea most of it was after the Captivity of Israel and before that of Iudah from chap. 1. to ch 44. and part of it was in the time of the latter Captivity this Prophet being not carried captive with the other Jews but remaining in Iudea and afterwards carried into Egypt from chap. 44 to the end In the whole are comprized many things of great Worth and Moment for here wefind this Divine Prophet laying open the Sins of the Kingdom of Iudah with an unparallell'd Freedom and Boldness and reminding them of the Severe Judgments which had befallen the ten Tribes for the very same Offences and Miscarriages Here this Weeping Prophet this Iewish Heraclitus most passionately laments the miserable Condition which they were plunging themselves into and withal directs them how to prevent it namely by a speedy reforming of their Lives But at last he more peremptorily proclaims God's Wrath and Vengeance against them foreseeing and foretelling the Grievous Calamities which were approaching particularly the Seventy Years Captivity in Chaldaea which began as some think with the carrying away of those of Iudah He also disswades them from breaking Faith with the Chaldeans after they were conquered by them and sheweth how unsuccessful thâ—y should be in their revolting from them to the Egyptians But even then he foretels their happy Return and Deliverance and likewise the Just Recompence which Babylon Moab the Philistines and other Enemies of the Church should meet with in due time Here are also several Intimations concerning Christ the Blessed Messias and Redeemer and concerning his Kingdom and Government in the times of the Gospel Here are many Remarkable Visions and Types wherein are represented things of the highest Nature And lastly here are sundry Historical Passages of considerable Moment which relate to those times So that the whole Book is of Inestimable Worth and such as is not to be found any where but in the Sacred Volume His Lamentations which are in Hebrew Verse and are so contrived that in the four first Chapters every Verse excepting one begins with a Hebrew Letter in the Alphabetick Order were written on the Death of that Religious Prince Iosiah which appears from what is recorded in a Chron. 35. 25. Jeremiah lamented for Josiah and all the singing Men and
not always observ'd here things are not related constantly in a certain continued Method and Series nor are we to understand or take them as written so A great and prevailing Mistake it hath been to think that the Course and Order of Time are duly and all along observ'd in these Writings Whereas to a considerate Person it will appear that there is no such thing and that the Chapters are not writ and disposed in any Method This because it may be look'd upon and censured as a New Notion I will make good thus the Day of Iudgment is represented and described three or four times in these Visions and Revelations as first at the opening of the Sixth Seal ch 6. v. 12 to the end where the Description of the Last Day agrees exactly with others in the New Testament especially that of our Saviour in Mat. 24. and therefore to allegorize it where there is no Occasion for it is unreasonable If it be said that the Disorder of the Sun Moon and Stars which is here spoken of signifies sometimes temporal Judgments as the Destruction of Babylon Isa. 13. 10. and of Egypt Ezek. 32. 7. I answer that though it doth so yet these Remarkable Judgments and Devastations were Figures and Representations of the Last and Terrible one and were so design'd by Heaven and therefore this may well be set forth to us by the Holy Ghost in this manner nay the darkning of the Sun and Moon and the like Expressions are but Metaphorical in those former Instances but here are Proper Natural and Real and therefore ought so to be understood in this Place Again St. Iohn hath another Revelation of this Great Day in the End of the 11th Chapter from ver 15 to the Close of the Chapter but especially those plain Words in ver 18. Thy Wrath is come and the time of the Dead that they should be judged place it beyond all doubt that the Final Iudgment of the last Day is here meant Again the Seventh Vial mention'd Rev. 16. 17. which contains the Last Plague is no other than the Indignation and Punishment of That Day as appears from the Prodigies which accompany it and particularly from what is said ver 20. Every Island fled away and the Mountains were not found which expresses the terrible Dissolution of the World at that time Besides that it is observable in the Conclusion of the preceding Vial which made way for this last that Christ saith I come as a Thief v. 15. which manner of Expression is particularly applied and made use of when the Day of Iudgment is spoken of Mat. 24. 43. 1 Thess. 5. 2 4 2 Pet. 3. 10. And lastly in the 20th Chapter from the 11th Verse to the end there is another Vision of this Last and General Appearance of the World as is universally acknowledg'd by Interpreters and therefore we need not stand to clear it Now from all this it is evident that there is not observed in the Visions of this Book an Historical Order or Course of Time for if there were the General Day of Doom which is the last thing of all could not be represented here three or four times This must have come in the shutting up of all when all other things were past whereas now we see it is represented in the Beginning in the Middle and in the End of these Revelations Which if it be well attended to is one admirable Key to open the Secrets of this Book for hence we understand that this Prophecy is not what it hath been thought to be one Entire Historical Narration of what shall be and that first one thing is foretold and then what follows that in time is next set down and so on in order No the Day of Judgement being thrice at least inserted shews that the Visions of this Book end and then begin again and then have a Period and commence again and after that the same or the like Scene is opened and things of the same Nature are repeated Which is a most evident Argument that this Book consists of Three or Four Grand Prophecies or Prophetick Representations of the Condition of Christ's Church from the time when this was â—â—nned to the Consummation of all things Here are represented by different Types Prophetick Symbols and Visions the most remarkable things which happen on the Stage of the World and theâ— are these three the Troubles and Persecutions which â—befal the Servants of the most High the â—â—liverâ—â—de of them out of those Trials and God's 〈◊〉 â—â—â—â—shing of their Enemies These you will 〈◊〉 set forth and illustrated by diverse Schemes and Apparitions by different and reiterated Reâ—â—esentations And the Reason why things tho the same are diversly represented i. e. in diffeâ—â—nt Visions over and over again and why they are express'd in different Terms and Words the â—â—â—son I say why they are so often repeated is â—â—â—use they so often come to pass in the several Ages of the World by the wise Disposal of Proviâ—â—noâ— These Prophecies have been and they â—â—all be yet fulfilled for the State of the Church as to the Cruelty of its Enemies and Persecutors and the Wonderful Deliverance from them and Avenging their Cause upon their Heads is the same in different Ages until the time when Babyâ—â—â— shall fall and never rise again To use the Words of a most Eminent and Learned Bishop of our own One may easily see saith he that Rome is here intended and not Pagan but Christian Rome which is degenerated into an Idolatrous and Tyrannical State It is easy to see in the Book of the Revelation that the Roman Church is doomed in due time to Destruction You see then how Useful this Book is you may be convinc'd of the Truth of what is said in the Beginning of it Blessed is he that readeth and they that hear the Words of this Propheoy ch 1. v. 3. Thâ— we cannot so clearly descny the Particular and 〈◊〉 dividual Things times and Personâ— contain'd in tâ—â— tho this last Book of the Holy Scripture be in this Respect the Obscurest of them all tho in some Places there be as many Mysteries as Words yet thus far it is properly Revelation that herein the State of the Christian Church and the Particular Methods of God's Providence towards it in all times are plainly revealed and discovered to us plainly I say because they are so often repeated that it is impossible to mistake them As Pharaâ—â—'s Dream was doubled to shew the Certainty of the things represented Gen. 41. 32. so these Prophecies and Visions are doubled and tribbled yea more than so to assure us of the Certain Truth and Reality of these Events to confirm us in this Perswasion that tho the Church of Christ here on Earth be often troubled and persecuted yet she hath her times of Restoration and Reviving and there is a time of Vengeance and Recompence to her Enemies even in this World but more especially at the
Imperfect I answer 1. It is true there is an Epistle to the Laodicâ—ans which goes under St. Paul's Name but it is generally voted to be Spâ—rioâ—s and Counterfeit 2. The Apostle in that Place to the Colossians speaks not of an Epistle to the Laodiceans buâ— from Laodicea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be â—ranâ—â—â—ted otherwise Yet I know 〈◊〉 how it comes to pass that so sharp a Critick as Sir N. Kâ—aâ—chbull holds it was an Epistle written by the Apostle to the Laodicâ—ans and saith it is lost Hiâ— Critical Genius fail'd him here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries no such Sense with it As he himself illustrates the Phrase it should be an Epistle not 〈◊〉 but of th◠〈◊〉 for he saith this way of speaking is frequent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stoicks or those that â—elong'd in the Stoa According to this Idiom whicâ—â—his Learned Gentleman alledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be an â—pistle of the Laodiceans and then 't is nothing to his purpose unless he could have proved that of the Laodiceans or of Laodicea is the same with to Laodioea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â—endred by the Old Latin ea qua est Laodicensiurn which Version this Learned Man produces and applauds as if it were on his side but I conceive the â—mport of the Latin is not what he represents it to be viz. the Epistle which was written to the Laodiceans by the apostle At least there is no necessity of making this Construction for it may as well signify an Epistle written from Laodicea by the Apostle If it be demanded what Epistle this was and conâ—â—quently what Epistle is here meant The Answer is that it is probable it is the first Epistle to Timothy that being written from Laodiâ—ea as you will find in the Close of it Or 3. if he speaks of an Epistle brought to the Colossians from Laodicea it being wrote to the Christians of that Place by St. Paul it may be the Epistle to the Ephesians because Laodicea was a Church within the Circuit of the Ephesian Church which was the Metropolitan of all Asia And Ephesus being the chief City of this Proconsular Asia this Epistle may refer to all the Province As to the Ground and Occasion of producing an Epistle to the Laodiceans perhaps it was this St. Paul order'd that his Epistle to the Colossians should be read in the Church of the Laodiceans which was near to Colosse Col. 4. 16. And we must remember this that though Colosse was a considerable City yet Laodicea was more considerable in that Province But it is likely there were more Christians in the former than in the latter and that moved the Apostle to direct his Epistle to the Colossians but withal he enjoins it to be read in the Church of Laodicea the chief City Now it being read there it was said to be an Epistle to the Laodiceans whence in time some feigned this Epistle which is now extant This I conceive may be the Cause of the Mistake and Forgery Lastly if after all we should suppose though I see no Reason for it that the Epistle which St. Paul here speaks of is lost yet if the Substance of it be contain'd in the Other Epistles or in the rest of the Books of the New Testament which we have the Scripture is not maimed and therefore the Objectors have no Reason to cavil against it as Imperfect and Defective But an Objection of another Nature is shaped oâ—t of 1 Cor. 7. 6. I speak this of permission and not of Commandment And v. 12. To the rest speak I nâ—â— the Lord And v. 25. I have no Commandment of the Lord yet I give my Iudgment And 2 Cor. 8. 8. I speak not by Commandment And again Chap. 11. v. 17. I speak not after the Lord. From all which Texts they gather that there is something in St. Paul's Epistles that is not divinely dictated He acknowledgeth as much himself say they and we ought to give credit to him And if it be thus wherein doth this Part of Scripture excel any other Writings I will return a distinct Answer to the several Quotations The first speaks of the mutual rendering that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. required in the Conjugal State and the Apostle shews the Extent of the Obligation of this Advice which he gives about it I speak this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of Permission that is I herein permit you to do as you shall see Occasion as you shall find your selves disposed If you can refrain in those Circumstances I mention then do so but if not I allow you to act otherwise I speak to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Commandment i. e. in a peremptory way I am not positive I do not command you I have no Absolute Injunction to lay upon you in this Matter If you can forbear you had best to do so but I have no Authority to force it upon you Thus the Apostle lets them see how far his Doctrine obliges and what Authority it hath And this he speaks as an Inspired Person So that it is ridiculous to collect hence that he was not Inspired when he wrote this Passage in his Epistle The Second Place speaks of Divorce or the Separation of married Persons in case of unequal Marriages viz. between Christians and Infidels These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rest which he now distinctly applies his Discourse to To these saith he speak I i. e. I as an Apostle I as a Person divinely enlightn'd declare this that their best course is to live together and not to think of parting This is that which I say to those who are married to Unbelievers and I say it by immediate Revelation â—rom God That is the true Meaning of Speak I And any considerate Man that well weighs the Words cannot but discern it It follows and not the Lord i. e. God hath given us no express Command about this We find nothing of it in Moses's Law which was from the Lord himself The Apostle refers here to what he had said before in this Chapter about Married Persons v. 2 3. which was according to the Mosaick Law Exod. 21. 10. and a Law before that viz. in Genesis ch 2. v. 24. which obligeth the Married Couple to be faithful to one another But here saith he in our present Case the Lord hath left no positive and Absolute Precept or Prohibition Or it may have respect also to Christ our Lord and then the meaning of I speak and not the Lord is this what I now deliver to you is not from our B. Saviour directly It is not expresly set down in the Gospel as spoken by Him when he was here on Earth but I gather it from the general Doctrine of the Gospel and I make this Collection and Inference by the
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—
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
part of it extant before there were any Writers in the World and so it was utterly impossible to borrow from Others This is the Peculiar Excellency of this Book this is the Particular Commendation of these Writings that they were the First of all and could not be taken from any else These Holy Scriptures borrow from none unless you will say they do so from Themselves as the 18th Psalm is taken out of 2 Sam. 22. or this out of that The Evangelists borrow from one another The Virgin Mary's Magnificat refers in several Places of it to Hannab's Song 1 Sam. 2 and St. Paul takes some things out of his Epistle to the Epbesians and puts them into that which he wrote to the Colossians and so st Iude may be said to borrow from St. Peter but this is not the Plagiarism which Other Writers are guilty of and which is an Argument of their Wants and Defects whereas the Holy Spirit supplied the Penmen of the Bible both with Matter and Words In the Old Testament especially and more particularly in the Books of Moses there is nothing at second hand all is fresh and new thâ— things there spoken of were never delivered by any Writer before But most of the Profane Historians began when the Holy History was just ending And Herodotus himself the Father of History writ not till Ezra and Nehemiah's time The Greeâ— Historians go no further back than the Persjan Eâ—piâ—e and most of the Roman History takes not its Rise so high Indeed the Egyptians boasted that they had been ruled by Kings above ten thousand Years as Herodotus relates and thence perhaps it was that one of their Pharaoh's which was the common Name of all their Kings bragg'd that he was the Son of antient Kings Isa. 19. 11. The Chinoises pretend to give an Account of Passages almost three thousand Years before Christ and we are told by Martinius in his Atlas that they preserve a continued History compiled from their Annual Exploits of four thousand and five hundred Years yea they have if we may credit the younger Vossius Writers antienter than Moses But these high Flights are exploded by all Considerate Men and upon a View of whatever Pretences are made by Others they conclude that Moses was the Antientest Writer and that the earliest Discovery of Transactions and Occurrences in the World is to be learnt from him alone Some of the Wisest Pagans had a hint of this and travell'd into the Eastern Countries to acquaint themselves with these Records And it was observ'd long since by Plato as I took notice before that the Oldest and most Barbarous Tongues meaning the Hebrew and Chaldee were very requisite for the finding out the first Beginnings of things for the first Names of them which are now grown obsolete by length of time are preserved in those Languages they being the antientest of all In the Hebrew especially are to be found the Primitive Origines of things and most of the Pagan Historiâ—â—s have borrowed from these And so have their Poâ—ts Orators and Philosophers as a great Number of the Christian Fathers whom I have particularly quoted in another Place to evince the Authority of the Scriptures have largely proved In a word all other Antient Writings refer to these or suppose them this Inspired Volume alone being the Fountain from whence either they or we can derive any Truth and Certainty And as there is the Antientest Learning so there is All Learning I speak now of that which is Humane and is reckon'd the Accomplishment of Rational Persons and all the kinds of it in this Book of Books Here is not only Prose but Verse here are not only Poems but Histories Annals Chronicles Here are things Profound and Mystical and here are others that at the first sight are Intelligible and Clear here are Prophecies Visions Revelations for even in the Narratives which are given of These there are some things serviceable to promote the Study of Humanity here are Proverbs Adagies Emblems Parables Apologues Paradoxes Riddles and here are also Plain Questions and Answers Propositions Discourses Sermons Orations Letters Epistles Colloquies Debates Disputations Here are Maxims of Law and Reason Rules of Iustice and Equity Examples of Keen Wit and Deep Politicks Matters of Church and State Publick and Private Affairs and all manner of Subjects either treated of or referr'd unto Thus the Bible is excellently sitted to entertain any Persons as they are Students and Scholars for here is a Treasury of all Good Letters here are laid up all things that conduce to Humane Knowledg Porphyrius is said to have writ a Book of Homer's Philosophy wherein he attempts to prove that he was as much a Philosopher as a Poet and no less a Person than Maximus Tyrius affirms him to be the Prince of Philosophers and another Grave Author undertakes to shew that the Seeds of all Arts are to be found in Homer's Works This is said by his Admirers to inhanse his Credit and Repute but far greater things and more justly may be pronounced concerning these Famous Records of Learning and Antiquity With more Reason may we maintain that the chiefest Arts and Inventions are originally in the Sacred Volume and that the Foundations of all Humane Learning and Science are laid here for though these are not the chief things designed in this Book it being writ to higher Purposes yet they are occasionally interspersed every where and a Studious Enquirer cannot miss of them It is rationally and undeniably to be inferr'd from the Particulars above-mention'd though many more might have been added that the Bible is the most Compleat Book and hath All Learning in it This truly deserves the Name which Diodore the Sicilian gives his History that is it is indeed a Library an Universal one and contains All Books in it As the Writers of it were Persons of Several Conditions Kings Noblemen Priests Prophets c. so the Matters of it are Various and Different and by reading and studying these Writings we may Commence in all Arts and Sciences we may be accomplish'd Grammarians Criticks Chronologers Historians Poets Orators Disputants Lawyers Statesmen Preachers Prophets Many valuable Monuments of Learning have been lost The famous Library of Alexandria which contain'd six or seven hundred thousand Volumes and that of Constantinople which consisted of an hundred and twenty thousand perished by Fire And the Works of Varro the Learnedsâ— Man of all the Romans are extinct And many others might be reckon'd up besides those that Historians say nothing of But having the Scriâ—ture Hacatub as the Jews rightly call'd it by way of Eminence the most Excellent Writings in the World fraught with all manner of useful Literature we may afford to be without the other for this is a certain Verity that if we have the Bible we want no Book And more particularly I have made it appear that the Choicest Antiquities are to be found here A prying Antiquary may
and went after Strange Gods and Strange Women And we never read in Scripture that he repented either of his Idolatry or his Whoredoms Is it likely that this Gross Apostate was inspired by the Holy Ghost Is it probahle that he had the Honour of being one of the Penmen of Sacred Writ Answ. It is true Solomon was as great a Reproach to the True Religion as ever any Person was if we consider all his Circumstances His Sins were of a very High Nature his Faults were most Heinous and Scandalous and that Man is half guilty of them that endeavours to excuse them A most provoking Crime it was in him that had been so highly favour'd of God to give himself up to his Lusts a most horrid Offence it was even in his old Age in the close of his Life as if now his Years had made him Decrepid and Idolatrous too to bow down to Idols But shall we think that Solomon bowed so low that he could not rise again that he fell and never recovered himself I confess no meaner a Man than St. Augustin seems to be of this Opinion This Hard Father of Infants was as harsh against Solomon pronouncing him a Person wholly cast out of God's Favour and never received to Mercy again and some Other Fathers as St Cyprian and Prosper question his Salvation Bellarmin and Pererius positively conclude he was damned but then we find three others of that Communion and of the same Order peremptorily asserting the contrary Maldonate declares he doth not know what to determine Of which Mind it seems was that Archbishop of Toledo who â—aus'd King Solomon to be painted on the Walls of his Chappel half in Hell and half in Heaven But to wave the Opinions and Censures of Particular Persons at present it is generally the Judgment of the Christian Church that Solomon repented and was saved And there are such Reasons as these to induce us to believe it 1. There is no absolute concluding from the Greatness of his Sins that he repented not and that he was damned for we are assured that King Manasseâ— was a Greater Sinner than ever he was for unto all manner of Idolatry he added the Diabolical Practices of Witchcraft and Inchantment 2 Chron. 33. 3 c. and yet his hearty Repentance and Turning unto God are recorded v. 12 13 19. Yea David Solomon's own Parent was a very Heinous Criminal if the Sins of Studied Murder which we do not find his Son guilty of and Adultery could make him such and yet such was the Divine Goodness that upon his humble Acknowledgment of these Crimes and reforming his Ways he was acquitted of these Offences And why may not the same Mercy be shew'd to the Son and what ground have we to exclude him from partaking of it upon his unfeigned Repentance 2. That he did repent and was saved may be gather'd from 2 Chron. 11. 17. where the walking in the Way of David and Solomon is mention'd as walking Holily and so as is Acceptable to God Upon which Passage a Judicious Writer hath these Words This very Place and Passage saith he may resolve that Solomon was no more finally cast away for his Idolatry than David was for his Adultery and Murder We see that David and Solomon are here joined together their way of Walking is represented as the same as much as to tell us that as David was a Man after God's own Heart excepting the Murder of Vriah and Debauching his Wife so was his Son Solomon excepting the latter Part of his Life 3. Solomon's Book of Ecclesiastes as hath been suggested already is a plain Testimony of his Repentance Here he bewails his former Follies here he makes a Publick Retractation of them and doth as it were Penance for them before all the World We may therefore sâ—fely vote him a True Penitent a Real Convert at last and now a Saint in Heaven 4. In express Words according to the Septuagint his Repentance is recorded Prov. 24. 32. Afterwards or at last I repented Or if this Version be not admitted and although we cannot produce an Express Text though that is not necessary for it is not any where recorded that Lot repented of his Incest or that some Others whose Salvation we question not were heartily sorry for their Miscarriages yet there is ground to believe his Conversion not only from what hath been said but from what we are able further to alledg 5. Therefore we must consider that this Inspired Secretary of the Holy Spirit was of the Number of the Prophets concerning whom our Infallible Teacher saith that they are all in the Kingdom of God Luke 13. 28. It is not to be question'd but that those Prophets who were made use of by God in so Extraordinary a manner as to be Sacred Writers of the Bible were all admitted into the Kingdom of Heaven and are placed in the Mansions of Glory Besides such Persons as these who spake as they were moved by the Holy Ghost are pronounced Holy Men of God by St. Peter 2 Ep ch 1. v. 21. None had that Honour but those who were of Real Saâ—ctity i. e. the Prophecy of Scripture which he speaks of in that place was vouchsafed to none but such And therefore though Solomon's Repentance be not expresly recorded yet when we know that he was one of the most Eminent Penmen of the Sacred Scripture we have Reason to think that notwithstanding God suffer'd him for a time to fall into those scandalous Sins yet he return'd afterwards to him by unfeigned Repentance and was Renewed and Reformed and died a Holy and Righteous Person 6. This is evident from that Promise which God made to Solomon 2 Sam. 7. 15. My Mercy shall not depart away from him Which is commented upon by the wise Son of Sirach speaking of this King's Follies and Extravagancies and the sad Events of them The Lord saith he will never leave off his Mercy neither shall any of his Works perish neither will he abolish the Posterity of his Elect and the Seed of him that loveth him he will not take away Ecclesiastic 47. 22. Whence we may rationally gather that Solomon was not cast off by God but still continued in his Favour Some argue from his Name Agur which they say implies his former Failings and his being Reclaimed Others think his Name Iedidiah Beloved of the Lord is a good Intimation that he became a True Penitent and was saved And some conceive that because he was a Type of the Blessed Iesus he could not miscarry But whether these have any Weight or no I am confident no considerate Person can deny the Force of the Reasons before alledged We may from them alone conclude that Solomon was not finally rejected by God yea that he was upon his hearty Repentance received into Favour and is now in the Number of the Blessed And this was the Judgment of those Antient and Learned Writers of the Church