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
Authority of them equal with that of the Bible For as the Canonical Scriptures were dictated by Divine Inspiration so these Laws they hold were from God Himself and are of the same Authority with those Scriptures They make no difference between the Inspired Writings of the Old Testament and the Books of Mishnaioth or the Talmuds which are in truth an Amassment only of the Traditions of the Jews and of the Diverse Decisions of the Schools of Hillel and Shammai of the Different Determinations of R. Akiba and R. Eliezer of R. Simeon and R. Ioshua c. bandying against one another or rather if we speak plainer they are a Rhapsody of Idle Dreams Groundless Fables Cursed Errors Superstitious Rites and Practices yea if we should instance in the Babylonick Talmud of Horrid Blasphemies against Christ of Obloquies against the Mosaick Law it self and of Contradictions even to the Law of Nature These are part of the Books so highly prized by the Jewish Masters these go along with their Oral Law which was first given by God himself and consequently is of the same Original with the Canon of Scripture But they go yet higher for they do not only equalize these Traditions with Scripture but they prefer them before it They do not only say in a Proverbial Manner that they cannot stand upon the Foundation of the Written Law without the Help of the Vnwritten one i. e. the Oral Law which they talk of and that the Words of the Law as they are found in the Text are poor and wanting but as they are expounded by the Doctors have great Riches and abundance in them And again that very Great and Weighty Matters depend upon these Little Traditions which they contend for but they are so bold and presumptuous as to proceed further and give a far Greater Deference to these Traditions and Doctrines of their Wise Men as they call them than to the Holy Scriptures themselves For they tell us that their Doctors have done more good viz. as to strengthning and confirming of Religion by their own Sayings than by the Words of this Holy Book it self And accordingly their Advice is My Son attend more to what the Scribes say than to what is said by the Law though I know this may admit of another Sense viz. that we ought to look more to the Sense of the Law than the bare Letter of it But that in the Talmud is plain and can have no other Meaning To read the Holy Scripture and to be studious in searching out the Sense of it is good and not good i. e. it is not of any considerable Advantage but to turn over the Mishnah Night and Day is a Vertue which will have a great Reward hereafter and to learn the Gemara is an incomparable Vertue Yea the Jews blasphemously say that God himself studies in the Talmud every Day Here you see they prefer their Delivered Law before the Written one they make the Infallible Scriptures truckle to the Fabulous Traditions of the Mishnah To this purpose it is a Noted Saying of the Hebrew Rabbies that the Text of the Bible is like Water the Mishnah like Wine and the Six Books of the Talmud are like the Sweetest Honey'd Wine Thus to magnify the Traditions of their Fathers they vilify the Scriptures They are not content with the Rites and Injunctions written in the Law which in way of Contempt they call the Precepts of the Law but they admire those most which are taken from their Wise Men which they call the Precepts of the Rabbins and which are summarily contain'd in the Talmud these they hold to be of greater Value than the other The Persons that are skill'd in these are sliled by them Tannaim Profound Masters and Doctors but they that study the Scriptures only are but Karaim Poor Readers and Men of the Letter All this shews how these Men depretiate the Written Word of God and exalt above it their Oral Law which is a mere Fiction and Forgery as to the pretence of its being given to Moses by God and therefore is not owned by the Karaint among them who stick close to the Text nor by some of their Perushim their sobrest sort of Expositors who think those Traditions are derogatory to the Holy Scriptures Secondly Papists as well as Ieâ—s disparage the Holy Scriptures and deny its Perfection Nor by the way is this the only thing wherein they agree with the Jews a great Part of their Religion being no other than Jewish Rites and Ceremonies These Modern Talmudists will not own the Sufficiency of the Sacred Writings they have their Cabala the Doctrine Received from their Ancestors they are for their Oral Law delivered from one to another they supply the defect of Scripture so they are wont to speak with their Traditions They are of the same Mind with the Jews that there must be a Fence made about the Law that it must be hedged in with Traditions The Scripture is not a Perfect Rule of Faith and Manners say they but the things which are necessary to Salvation are partly contained in the Scripture and partly in unwritten Traditions A very absurd and wild Doctrine because they have no way to prove any thing to be necessary to Salvation but by proving it to be found in the Scripture Whatever was or is necessary for the Universal Church is revealed in these Writings and no New Doctrine necessary to Salvation is delivered since to the Church or any particular Person But notwithstanding the Absurdity of this Tenent they hold it fast and make it a Great Article of their Belief For they are taught by an Oecumenical Council as they repute it that Unwritten Traditions are of equal Authority with the Scriptures that they are to be received with the same pious Affection and Reverence those are the words wherewith the Infallible Writings of the Prophets and Apostles are to be entertained and consequently they are to be made a Rule of Faith equal with the Scriptures But they rest not here they not only equal Humane and Ecclesiastical Traditions with the Written Word of God but following the Steps of the Old Talmudists they proceed yet further preferring Traditions before Scripture Thus a Renowned Divine in their Church tells us plainly that Traditions are exceeding necessary for the welfare of the Church yea that they are more requisite than the Scripture it self and this he endeavours to make good With him concur several others of their Writers whom we find extolling Traditions but at the same time speaking very meanly and slightly of the Holy Writ Hence they blasphemously call it a Nose of Wax and a Leaden Rule and many such vilifying Terms are used by Pighius and Melchior Canus and other Great Doctors of that Church We deny not the Usefulness nay even the Necessity nay the Perpetuity of Tradition viz. That Tradition whereby the Doctrines which were entrusted in the
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
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
Alah nor Chi Alon nor Chi gnolam but Chi Elohim or Chi El take which you please that is referr'd to here by the Poet for these are the very words used in Scripture and we read that one of them especially is the express form of Swearing among the Hebrews Which is the thing I alledged this passage for viz. To let you see how Pagan Writers have frequent references to the Book of God and particularly the Name of the True God and to the Customs and Usages there spoken of and thereby do in some measure give testimony to the Truth and Reality of those Writings I would offer to the Learned another Notion in prosecution of the Subject I have been so long upon I am of the Opinion that from The frequent mention of Horns in the Old Testament the Heathens borrow'd the like expression and apply'd it in that very sense in which 't is used in those Holy Writings The Hebrew Keren whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Cornu and the German and English Horn signifies Might Strength Fortitude as also Ioy Safety Prosperity whence you read of the Horn of Salvation 2 Sam. 22. 3. Psal. 18. 2. and the exalting lifting up and setting 〈◊〉 the Horn 1 Sam. 2. 1. Ps. 75. 4 10. Ps. 89. 17. Ps. 112. 9. Lam. 2. 17. Zach. 1. 21. On the contrary cutting off the Horn signifies debasing degrading a mournful unsafe afflicted Condition 〈◊〉 is clear from Ps. 75 10. Ier. 48. 25. Lam. 2. 3. And defiling the Horn is of the same import 〈◊〉 16. 5. From the signification of the Verb Kuran we may be partly confirmed in this sense of the Noun Keren for 't is said of Moses's Face that it shone Ex. 34. 29. it was very Bright and Glorious The vulgar Latin renders it it was Horn'd and thence was said before Moses is â—sually Pictured with Horns But we must unâ—â—rstand it spoken Metaphorically viz. of those â—ays or Beams of Light which darted from his face and which were as 't were Horns of Light So in Hab. 3. 4. by Horns is meant Brightness or Light and it is so expresly interpreted in that rerse The Radiency the Splendour of Moses's Face was very great and is rightly called by the Apostle the Glory of his Countenance 2 Cor. 3. 7. So that hence we may gather that the word imports Outward Glory And as this word Keren signifies more generally Power Grandeur Ourward Glory and Prosperity so it more particularly denotes Kingly Power Soveraign Dominiou and Empire the Greatness and Splendor of Crowned Heads Whence by the way I propound it as probable that from the Eastern words Karan and Keren are derived the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Imperator and the Latin Corona Thus Horn is applied in 1 Sam. 2. 10. He shall give strength unto his King and exalt the Horn of his Annointed And in the Psalms you will find that this word hath particular reference to David as King Ps. 89. 24. 91. 10. So in Ps. 132. 17. 't is spoken of him as the Lord 's Annointed and 't is joyn'd with a Crown in the next verse In the Book of Daniel this Language is very common in the 7th and 8th Chapters a Horn and Horns signifie Princely Dominion and the Persons that exercis'd it and in the latter of these Chapters those two Horn'd Beasts a Ram and a Goat are Representatives of Kings and Kingdoms It is in express words said in two places Horns are Kings Dan. 7. 24. 8. 7. Now from this particular stile and idiom of the Ancient Holy Book of the Scriptures the Heathen Writers learnt to speak after the same manner Not only in a general way was the word Horn used by some of their Authors to express Vigour Spirit Strength and Power but more especially and signally they makâ— use of it to signifie Supream Power and Dignity such as that of their Gods and of their Kings Thus Corniger was the Epithet of Iupiter Hammon and we may inform our selves from several Writers that he was commonly pictured with Horns which had its rise I conceive from the like representation of Great Ones in the Old Testament as you have heard I know other Reasons are alledg'd as that of Servius who thinks this Iupiter had that Title and was represented Horned because of his Winding Oracles because his Answers had as many crooked Turnings as a Ram's Horn. Macrobius and some others tell us that this Hammon was no other than the Sun whose Beams are Cornute whose Rays are in the fashion of Horns If the Moon had been meant then I confess the Epithet of Horned had been very Natural But I don't think that the Metaphorical Horns of the Sun which are its Rays were thought of here by the Antients Wherefore I look upon these as mean and trifling Reasons But the true occasion if I mistake not of their describing Iupiter Hammon with Horns and of representing other Gods as Pan and Bacchus after the same manner was this that they complied with the Stile of the Sacred Writings as was an usual thing with them which set forth Great Power Magnificence and Glory especially Kingly Power and Greatness by the expression of Horns This suited well with their Gods who were Great Folks and generally Deified Kings We read that a Ram and a Goat are Symbols of Regal Strength in the Prophetick Writings in imitation of which it is probable Iupiter Hammon was worshipp'd in Afsrick in the shape of an Image which had partly the proportions of a Ram and partly of a Goat And from the same Original viz. the Holy Scriptures it was that Antiently the Pagan Kings and Monarchs were represented and stiled Horned as we may satisfie our selves from several Authors It is well known that Alexander the Great was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicornis of which some give this Reason because say they of the amplitude of his Empire which was extended to both the extream Horns of the World East and West Others say he would have been thought to be the Son of Iupiter Hammon who was Cornute and accordingly they drew Alexander so And there are other Reasons assign'd by Authors why this Great Conquerour had the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they seem to be far fetch'd and not to give us the true and genuine account of it which I take to be this viz. That this Title was derived to the Gentiles from the frequent Language and Phraseology of the Old Testament which expresses Kingly Power by Horns and more especially from the Prophecy of Daniel where the Grecian Monarchy is deseribed by a He Goat an Horn'd Animal and the first King of that third Monarchy viz. Alexander the Great is signified by Keren Chazuth a Notable Horn Dan. 8. 5. a Great and Visible Horn as the Hebrew word properly signifies And again he is call'd in the same Chapter the Great Horn v. 21. All Interpreters agree in
whose Lives they record The Old Patriarchs owned themselves to be Pilgrims Gen. 47. 9. The Days of the Years of my Pilgrimage c. And that you may not think it is meant only of their travelling from Place to Place in those Days you will find this was said by some of their Posterity after they were possess'd of the Promised Land and were no longer in the unsettled Condition of their Predecessors We are Strangers before thee and Sojourners as were all our Fathers saith the Pious King 1 Chron. 29. 15. And in the next Words he lets us know what he means Our Days on Earth are as a Shadow and there is no abiding so that the whole Race of Mankind are all equally Pilgrims and Sojourners in this World they are Strangers in the Earth as the same devout Man often acknowledgeth and this World is stiled by him the House of his Pilgrimage After the same manner St. Peter speaks calling this Life the time of our sojourning here and he exhorts the converted Jews to whom he writes to deport themselves as Strangers and Pilgrims 1 Pet. 2. 11. which I confess may have a more particular Reference to their being expell'd out of Iudea their native Country and dwelling in a strange Place whence he stiles them scattered Strangers in the beginning of the Epistle but notwithstanding this the Apostle might apply it to them in the more general Notion and as they with all other Christians are Pilgrims travelling to another World With respect to which the other great Apostle saith Here we have no continuing City but we seek one to come Heb. 13. 14. We have no fix'd Habitation we have no settled Place of Abode we with other holy Men before us must confess we are Pilgrims Heb. 11. 13. We belong to another Country we are Citizens of the Ierusalem that is above We look as all the holy Pilgrims heretofore did for a City which hath Foundations whose Builder and Maker is God Heb. 11. 10. We are passing through this World to that Heavenly Metropolis we are travelling with our Caravan to that New Ierusalem that Holy Land and our Thoughts our Wishes our Desires our Conversation are there already Again that it may appear that Heathen Writers and the Holy Scripture have the same way of Expression I will shew that they both agree to say the Life of Man is a Warfare Thus it is called in the ancient Book of Iob ch 7. 1. for the word Tsaba though it be rendred by us an appointed time is as capable if not more of being translated a Warfare And so St. Ierom renders it The Life of Man is a Warfare on Earth And again cb 14. 14. The Days of our Warfare are the Term of Man's Life Such Holy Iob found it to be The War was warm the Service was hot the Battel was furious and he was set in the Front of it Though this great Heroick Warrior fainted in the Conflict sometimes yet his Valour was very eminent and he fought it out resolutely and won the Day and was signally rewarded by the great Arbiter of Battel the Lord of Hosts It cannot escape our Observation that several Military Expressions are used by the Holy Ghost in Scripture to set forth the Duties and Offices of Man's Life and to let us know that it is a continual Combate and Fight Yea Tsaba militare is applied to the Ecclesiastick Function and Ministry of the Levites in the Tabernacle their Service or Waiting is call'd a Warfare Numb 8. 25. and in the Verse before a warring a Warfare if we render it exactly according to the Hebrew Especially this way of Speaking is applicable to the troublesome and afflictive Part of Man's Life which is rightly call'd by St. Paul the Fight of Afflictions Heb. 10. 32. And with regard to this without doubt those comfortable Words were spoken to Ierusalem Her War is accomplished Isa. 40. 2. But more eminently in the New Testament this Mode of Speech is observable where Christianity is represented as a Warfare and the Christian Church as Militant here on Earth St. Paul is pleased to stile our Saviour the Captain of our Salvation and himself and all his Fellow-Christians Souldiers and those especially who were assistant to him in the sacred Ministry of the Gospel his Fellow-Souldiers He exhorts Timothy to war the good Warfare and to fight the good Fight of Faith and that in imitation of himself who had fought this good Fight though these latter Expressions refer more peculiarly to the Olympick Combates as you shall hear afterwards You read of the Weapons of Righteousness as well as of Unrighteousness belonging to this Spiritual War And these Weapons which are call'd the whole Armour of God are particularly enumerated by the Apostle Eph. 6. 13 14. I could observe to you in that Exhortation of St. Iames Submit your selves to God resist the Devil and he will flee from you that there are three Military Terms 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject to your Commander observe his Orders look for the Signal of Battel from him keep the Station that is set you be obedient to the Discipline of War in all things be ruled by your General for as St. Paul saith very appositely when he is speaking of the Christian Souldier He that warreth must concern himself in nothing else but the pleasing of him who hath chosen him to be a Souldier 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withstand oppose engage the Enemy be sure you give him Battel make a resolute and vigorous Onset charge through his whole Body make a Lane through his thickest Troops 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be put to Flight he shall certainly be routed and defeated and never be able to rally again and so Victory at last crowns the Combate But St. Paul more briefly tells us what is the Employment of a Christian Souldier when he saith Indure Hardness as a good Souldier of Iesus Christ for in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lets us understand that he is one that is to fare hardly that he is to be inured to Difficulties and Perils to tedious Marches and continual Watchings to Hunger and Thirst and infinite Fatigues and that he must converse with Dangers and Death Every Battel of the Warrior is with confused Noise and Garments roll'd in Blood The Life of a Christian Souldier is painful and laborious because he is to be exercised in denying himself in crossing his sensual Appetite in submitting to the hardest Duties and undergoing the greatest Sufferings Temptations and Persecutions He must be continually sweating toiling striving fighting grappling with Foes of all kinds and encountring all sorts of Hardships Thus a Christian is a Spiritual Souldier thus Christianity is a Holy War thus the Life of Man is a Warfare And this is that which all the Great Masters of Morals inculcate in their Writings One of the chiefest of them who
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
sometimes very Emphatical The Repetitions which some think to be needless Tautologies are very useful as well as elâ—gant What is more frequent in Homer the Father of Poets There you meet with Verses and Half-verses over and over again and the Commentators on those Places tell us that his frequent using the same Words is an Argument that his Stile is Natural and Genuine as in common Discourse we are wont to say the same things again and again and that it sheweth the Intenseness and Earnestness of the Speaker that it argues the Necessity of the Matter as well as the Certainty of it that it is to conciliate Attention and that sometimes it is a great Ornament and Elegancy besides that it was the Mode of speaking then in use and accordingly is to be found in all Good Authors more or less Why then should we not satisfy our selves after the same manner when we find the same things repeated in the Bible especially in the Old Testament and more particularly in the Books of Moses which far exceed Homer in Antiquity That Reiteration of the Words in Gen. 1. 27. God created Man in his own Image in the Image of God created he him should not offend us nor that in Moses's Song in Exod. 15. 16. Till thy People pass over O Lord till thy People pass over nor those many Reduplications in the Song of Deborah and Barak I will sing unto the Lord I will sing unto the Lord God of Israel Judg. 5. 3. The Mountains melted from before the Lord from before the Lord God of Israel ver 5. The Inhabitants of the Villages ceased they ceased in Israel until that I Deborah arose that I arose a Mother in Israel ver 7. Awake awake Deborah awake awake ver 12. The Kings came and fought then fought the Kings ver 19. The River of Kishon swept them away that antient River the River Kishon v. 21. At her Feet he bowed he fell and lay down at her Feet he bowed he fell where he bowed there he fell down dead ver 27. To Sisera a Prey of divers Colours a Prey of divers Colours of Needle-work of divers Colours of Needle-work of both sides ver 30. This Repeating and Reduplicating the Words is so far from being any Blemish to this Antient Song that it is to be accounted a great Elegancy and a singular Grace to it This Anadiplosis is deemed a very becoming Figure and might have been mentioned with those before in the best Classical Writers and there is no Reason why it should not be so here If the repeating the same thing be in them a Sign of the Naturalness of the Stile and of the Seriousness and Fervour of the Speakers of the Weightiness of the Subject and the like we cannot deny it to be the same in these Antient Writings of the Bible It is observable that as in the Sacred History of this Book so in Homer the Messenger whether he be sent from God or Man relates his Errand verbatim in the same Words and Syllables usually that it was delivered to him so that he alters it not in the least In this as in several other things that Antient Poet comes near to the Simplicity of the Stile of Scripture I could remark unto you also that that excellent Emperor Antoninus hath many things in his Book which are conformable to the Stile of the Holy Writ and seem to resemble it His way of Writing is like an Emperor Short but Pithy and Sententious Many things are not express'd which must be supplied and understood He sometimes useth Words and Phrases as he pleaseth not as Other Writers are wont He hath unusual ways of expressing himself and sometimes he coins Words as it was his Royal Prerogative to do so with Money He hath several abrupt and incoherent Periods he is generally neglectful and not studied This is some Resemblance of the Stile of Holy Scripture where there is a Princely Brevity wherein more is contain'd than express'd where are as I shall shew you anon either New Words or those which are usual are applied in a New and unheard of manner The Stile seems in sundry Places to be inconsistent and independant and in most Places it is careless and no ways elaborate But as no Wife Critick ever defamed the Emperor for his particular Strain of Writing so neither can any Man of Judgment disparage the Penmen of Holy Scripture whom he doth as 't were imitate In brief the Bible hath something in it of all manner of Stiles and partakes of the Excellencies of all Authors and where you see any Defect in the strict Rules of Grammar even there it is not unlike to Other Writers This may satisfy us amidst the Cavils of some Censurers of Scripture that it hath in it the same Phrases and Modes of Speaking and manner of using them that are in the best Greek and Latin Writings Let us come then to the Reading of Scripture as we see Men do to Homer and Virgil. This is a fair Request any Man will say and it must needs be granted Now you see that if any thing less Grammatical or Elegant occurs in those Writers the Course which is taken is this Lexicons and Dictionaries are consulted the Masters of Grammar and Rhetorick are advised with Interpreters are search'd into Other Authors are compared with these and their Business is to reconcile them and to make Sense of these Poets and by all means to make them speak well And shall we not do thus with the Sacred Writings Shall we not indeavour by all those Ways to vindicate the Credit of them and to justify the Propriety and Excellency of their Stile when we are able to do it by Great Examples from the Best and most Celebrated Writers among the Moral Philosophers Orators Poets Historians The Worthy Knight beforementined hath done his Part here very laudably he hath salv'd the Grammar of the New Testament in many Places and hath shewed that its Stile where it seems to be strange and uncouth is parallel with very Good and Approved Authors And lastly if any find fault with the Holy Writings because they are immethodical because neither the Mosaick Law nor other Parts of the Old Testament nor the Christian Doctrine in the New are reduced to Method and Artificial Order the like Answer may be given viz. that this was not the way of Other Writers in those Times It is evident that it was not the old way of the Iews their Books of Religion and Morals were not Orderly disposed but generally made up of Historical Passages and Wise Aphorisms and Sentences And as for the Gentiles most of their Learning was not more accurate and reduced You can descry nothing in their Writings of that Method and Order which have since been observed But my Business here chiefly is not to consider whether the Scripture be Methodized but to defend the Propriety of its Language Or rather it is not my Business now because I have
sufficiently dispatch'd it I hope I have let you see that those are no impartial Judges of Scripture-Stile who cry out of its Barbarisms but the Truth is they betray both their Ignorance and Irreligion at once in giving such a Judgment of it their Ignorance in that they shew themselves unacquainted with the Best Authors who are not always wont to bind themselves to the strict Observation of Grammatical Rules To this purpose the Learned Henry Stephens's Animadversions and Appendix at the End of his Thesaurus Gr. L. are worthy of the Perusal of all Curious Persons that would be fully acquainted with the Genius of the Attick Phrase and Idiom and the reading of these will abundantly satisfy them that the New Testament is like other Greek Writers and that the most Classick Greek Authors speak in the same strain that this doth This Accomplish'd Critick shews that there are pure Atticisms sometimes in these Holy Writings and particularly that an Ellipsis which is so frequent in them is a common Atticism in the best Grecians If those who raise Objections against the Stile of the New Testament would converse with These they might see that those Passages which seem not so proper or elegant in Scripture and that whatever looks like Soloecisms and favours of Rudeness or Defect of Language in these Holy Writings may be parallelled with what they meet with in the most Applauded Authors Their Irreligion likewise is discovered in this that nothing pleaseth them in the Holy Book and that what is not thought Improper or Rude in other Writings is accounted such in These yea that what are Soloecisms in a Sacred Writer are look'd upon as Atticisms and Elegancies in a Profane One. Having hitherto been in pursuance of this that the Holy Scripture hath many things in it according to the Strain of Other Writers I am to pass to the next Proposition CHAP. VII The Scripture-Stile hath some things in it that are not in common with Other Writers but are proper and peculiar to it self The LXX's Greek Version and the New Testament have words that are not extant in any other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 3. was coin'd by the Evangelist It s true Signification enquired into Inward Goodness or Righteousness is express'd by Terms which are unknown to other Writers Instances of several other Peculiar ways of Speaking Some Profane Authors differ from the rest as to the use of some particular Words and Phrases Ecclesiastical Writers have Words proper to themselves The Difficulty of Scripture proceeds partly from the Different Acception of Words which we meet with there Many Instances in the Old and New Testament The various Significations of the Word Spirit enumerated and reduc'd to distinct Heads The Author confines himself to the Hebrew Verbs of the Old Testament and shews how Different the Senses of the same words are and endeavours to remove the Ambiguity of them in the several Texts which he cites and to determine the Sense which is Proper to those particular Places The like he attempts in those Texts where Hebrew Nouns of a different meaning occur THE Third Proposition is That the Scripture-Stile hath some things in it that are not in common with Other Writers but are Proper and Peculiar to it self For though it is true some Other Authors have words proper to themselves which are not found in others thus in Pindar Plato Isocrates Homer Aristophanes Hippocrates c. there are some particular Words and Phrases peculiar to them alone yet the Bible hath Words and Expressions which are not to be met with in any of these nor in any other Writers The Original Hebrew hath greater choice of Words than any Book extant in that Language it is the most Copious Vocabulary that is in the World and all Hebrew Writers of note borrow from this The Septuagint have words peculiar to themselves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to them and was made on purpose to answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Writers of the New Testament took it from them They also made the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 4. 9. to express the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 2. 5. is of their coining and the Apostle thought fit to use it Tit. 2. 14. And some have thought the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies Sleep or Slumber Isa. 29. 10. was made by them as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is also used by the Apostle Rom. 11. 8. The New Testament in Greek hath words never heard of before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord's Prayer a word which was first used by the Evangelists And St. Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Angels Salutation of the Virgin Mary Luk. 1. 28. is a new Greek word which the Evangelist himself made as some have thought but that is a Mistake because the Apocryphal Writer had used it before Eccles. 18. 17. Yet this is not to be denied that the word is no where to be found in any other Greek Author i. e. any Prophane one but St. Paul useth it viz. the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive Voice have a peculiar Signification in Mat. 5. 24. Rom. 5. 10. 1 Câ—r 11. 7. 2. Cor. 5. 20. which is in no other Writer saith Grotius upon Mat. 5. 24. That likewise in Mark 14. 3. and Iohn 12. 3. is scarcely used by any Writer whatsoever and therefore the Grammarians and Criticks know not well how to assign the meaning of it some deriving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word there used and joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it denotes that Ointment to have been faithfully prepared and compounded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this Etymology is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true pure not adulterated approved it being rightly and faithfully made This is according to the Syriac Version and 't is approved of by St. Ierom and Theophylact Others think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latin having it Spicata and so it is translated Spikenard by us Beza and Camerarius are of this Opinion and think the Ointment had this Name because it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spicis nardi that is of the choicest part of Nard A third fort among whom Casaubon is Chief tell us that it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potabilis à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies such a Liquid Ointment as might be drank And lastly some have thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were call'd so from a place viz Opis a City not far from Babylon whence
have studied to impair the Truth and Authority of the Holy Scriptures and particularly of Moses's Writings have exposed this Place as disagreeing with the rest of the Sacred Story concerning the first Rise and Propagation of the World But this is a very shallow and vain Attempt and grounded chiefly on Prejudice and Ill-will against the Inspired Volume of Scripture I have made it clear that there is no Absurdity or any thing that looks like it in the words above-mentioned and I defy that Man who pretends to give any Satisfactory Answer to the Particulars which I have offered in defence of them Again 't is said That none save Caleb and Joshua should come into the Land of Canaan Numb 14. 30. and yet we read that Eleazar and others entred into that Land Ios. 14. 1. Chap. 22. 13. This is objected by some as a Passage in Scripture derogatory to the Truth of it But if we will read the Holy Book with the same Candour and Ingenuity wherewith we read other Authors we shall not be offended at this or the like Passages For nothing is more common in the most serious and considerate Writers than to speak things by way of Restriction and Limitation as those words are spoken and yet to leave them to be understood with some Latitude which shall afterwards be express'd and explain'd when they speak of the same Matter So here we read that none but Caleb and Ioshua entred into the Land of Promise this being spoken of the Chief Leaders that had that Privilege and Honour but then if we consult other places where this thing is more particularly related we shall find that a Larger meaning was not excluded We cannot think that the Tribe of Levi were denied entrance into that blessed Land because 't is evident from the History that they murmured not and 't is as evident that 't was threatned to the Murmurers only that they should not see the Land which God swore unto their Fathers Numb 14. 22 23. therefore Eleazar and Phineas being Priests are excepted Again it cannot be meant of those that at that time were gone to spy the Land of Canaan for they were none of the Murmurers and therefore that Threatning before cited doth not reach them and consequently those words are consistent with what we read in other places relating to this matter But That in 1 Sam. 16. 22 23. is cried out against as an unanswerable Repugnancy to Chap. 17. 55. for in the former we are told that David came to Court and stood before King Saul i. e. waited continually upon him and play'd upon the Hart before him and was greatly beloved of him and became his Aymour-bearer and yet in the latter we read that Saul did not know David but ask'd who he was Whose Son is this Youth These seem to be very repugnant to one another but there is really no such thing all is clear and obvious for in Chap. 17. 15. it is said David went and returned from Saul to feed his Father's Sheep at Bethlehem He stay'd not long at Court either because he liked not that manner of Life or because Saul was weary of him David then having been absent from Saul a considerable time and following a Country-Life and now appearing perhaps in his Shepherd's Weeds it is no wonder that Saul did not well know him This I think is sufficient of it self and clears the Text of all Contradiction though I know there are other Solutions used by the Learned as that of our English Rabbi Saul saith he asked whose Son David was not that he was ignorant who he was but he only enquired who that was that had such a Son The question is not of David's Person but Parentage So Lightfoot Others are more Curious in their Objections as thus Whereas the Diameter in respect of the Circumference is as seven to two and twenty this is not observ'd in 2 Chron. 4. 2. speaking of the brazen Laver and by consequence the Geometry of Scripture is faulty In answer to these men who are such Well-willers to the Mathematicks I say first That the Proportion of a Diameter to its Circle is not exactly as seven to two and twenty therefore these Gentlemen are not exact themselves Secondly I say this that the Scripture oftentimes speaks after the Vulgar manner as I have shew'd elsewhere and it is likely it doth so here and then we must not expect Accuracy of Words or Things The Bible was not calculated for them only that can square a Circle or that understand all the Mysteries of Algebra Thirdly If this doth not satisfy I answer that the Circumference of the brazen Sea was not exactly Round but it may be towards an Oval Figure which makes some alteration as to the Proportion of the Diameter It was ten Cubits from brim to brim and a Line of thirty Cubits did compass it round about saith the Text but if it had been quite orbicular the Circumference must have been one and thirty Cubits Or perhaps in this place as in several others a round Number is express'd and the remainder being so small and inconsiderable is omitted But further 't is Objected that this Molten Sea or Laver is said to contain 2000 Baths 1 Kings 7. 26. but in 1 Chron. 4. 5. we read that it received and held 3000 Baths therefore some infer that one of these places is faulty and ought to be corrected I answer there is no need of it because both these are consistent The Laver was of that vast dimension that it could hold 3000 Baths of Water but it generally and usually contain'd but 2000. In a Synagogue of the Jews at Amsterdam there is one of these Lavers and thence we may solve the seeming difficulty they fill it up to the Neck but not higher but if they would fill it higher it would contain much more The Neck is large and of another figure and is capable of receiving a third part more Another Place which they alledg cannot they will tell you be answer'd any of these ways for it plainly Contradicts another place of Scripture It is said of Asa 2 Chron. 14. 5. he took away the high Places but in 1 Kings 15. 14. it is expresly recorded that the high Places were not removed by him I answer first there were two sorts of high Places namely some where they worship'd Idols and False Gods others where they worship'd the True God The former were taken away as is intimated to us when 't is said he took away the high Places and Images i. e. the high Places where those Images were adored but the latter were not taken away the Reformation which he had set on foot had not gone so far Besides 't is observable that he took away the high Places out of all the Cities of Judah which signifies to us that he removed them out of all the Chief Places of his Kingdom though he had not time to effect it in some other less considerable places
of it Anah's Invention of Mules Writers borrow from one another The Bible only is the Book that is beholden to no other Here is the Antientest Learning in the World and that of all Kinds 'T is common with Authors to contradict themselves and one another they are uncertain lubricous and fabuâ—ous But the Divine Writers alone are certain and infallible How strange and improbable soever some of the Contents of this Holy Book may seem to be they justly command our firm Assent to them p. 263 CHAP. VII A particular Distribution of the several Books of the Old Testament Genesis the first of them together with the four following ones being written by Moses his ample Character or Panegyrick is attempted wherein there is a full Account of his Birth Education Flight from Court retired Life his Return to Egypt his conducting of the Israelites thence his immediate Converse with God in the Mount his delivering the Law his Divine Eloquence his Humility and Meekness his Sufferings his Miracles and his particular Fitness to write these Books A Summary of the several Heads contain'd in Genesis to which is added a brief but distinct View of the Six Days Works wherein is explained the Mosaick Draught of the Origine of all things and at the same time the bold Hypotheses of a late Writer designed to confront the First Chapter of the Bible are exposed and refuted The Contents of the Book of Exodus to which is adjoined a short Comment on the Ten Plagues of Egypt A Rehearsal of the remarkable Particulars treated of in Leviticus Numbers Deuteronomy That Moses was the Pen-man and Author of the Pentateuch notwithstanding what some have lately objected against it p. 305 CHAP. VIII A short Survey of the Books of Joshua Judges Ruth which is a Supplement to the History of the Iudges Samuel the Kings Chronicles Ezra which is a Continuation of the Chronicles Nehemiah Esther The Author Stile Composure Matter of the Book of Job discuss'd An Enquiry into the Penmen Subjects Kinds Titles Poetick Meter and Rhythm of the Psalms p. 350 CHAP. IX The Book of Proverbs why so call'd The transcendent Excellency of these Divine and Inspired Aphorisms Some Instances of the Different Application of the Similitudes used by this Author The Book of Ecclesiastes why so entituled The Admirable Subject of it succinctly displayed The particular Nature of the Canticle or Mystical Song of Solomon briefly set forth It is evinc'd from very cogent Arguments that Solomon died in the Favour of God and was saved The Books of the Four Great Prophets Isaiah Jeremiah with his Lamentations Ezekiel Daniel are described So are those of the Twelve Lesser Prophets Hosea c. p. 379 CHAP. X. An Account of the Writings of the Four Evangelists the peculiar Time Order Stile Design of their Gospels The Acts of the Apostles shew'd to be an Incomparable History of the Primitive Church The Epistles of St. Paul particularly delineated He is proved to be the Author of the Epistle to the Hebrews An Enquiry into the Nature of this Apostle's Stile and manner of Writing The excellent Matter and Design of the Epistles of St. James St. Peter St. John St. Jude An Historical Series or Order is not observ'd in the Book of the Revelation p. 415 CHAP. XI None of the Books of the Holy Scripture are lost Not the Book of the Covenant Nor the Book of the Wars of the Lord Nor the Book of Iasher Nor the Acts of Vzziah An Account of the Book of Samuel the Seer the Book of Nathan the Prophet the Book of Gad the Seer the Book of Iddo the Books of Shemaiah Iehu c. What is to be thought concerning the Books of Solomon mention'd 1 Kings 4. 32 33. Objections drawn from Jam. 4. 5. from Luke 11. 49. from Acts 20. 35. from Jude v. 14. from 1 Cor. 5. 9. from Col. 4. 16. fully satisfied Other Objections from 1 Cor. 7. 6 12 25. 2 Cor. 8. 8. 11. 17. particularly answer'd p. 451 CHAP. XII A short View of the Eastern Translations of the Old Testament especially of the Targums The several Greek Translations more especially that of the LXX Jewish Elders The impartial History of them and their Version Some immoderately extol it others as excessively inveigh against it The true Grounds of the Difference between the Hebrew Text and the Greek Translation of the Septuagint assigned viz. One Hebrew Vowel is put for another One Consonant for another Sometimes both Vowels and Consonants are mistaken The Difference of the Signification of some Hebrew Words is another Cause sometimes the Sense rather than the Word it self is attended to Some Faults are to be attributed to the Transcribers Some because the LXX are Paraphrasts rather than Translators they take the liberty to insert Words and Passages of their own The Greek Version hath been designedly corrupted in several Places Why the Apostles in their Sermons and Writings made use of this Version though it was faulty Sometimes the Sacred Writers keep close to the Hebrew Text and take no notice of the Seventy's Translation of the Words At other times in their Quotations they confine themselves to neither but use a Latitude The Greek Version is to be read with Candour and Caution and must always give way to the Hebrew Original The chief Latin Translations of the Bible especially the Vulgar examined Modern Latin Translations and lastly our own English one consider'd p. 477 CHAP. XIII Our English Translation shew'd to be faulty and defective in some Places of the Old Testament But more largely and fully this is performed in the several Books of the New Testament where abundant Instances are produced of this Defect and particular Emendations are all along offer'd in order to the rendring our Translation more exact and compleat The Date of the Division of the Bible into Chapters and Verses p. 532 CHAP. XIV The Reader is invited to the Study of the Bible as he values the Repute of a Scholar and a Learned Man That he may successfully study this Holy Book he must be furnish'd with Tongues Arts History c. It is necessary that he be very Inquisitive and Diligent in searching into the Mind and Design of the Sacred Writers In examining the Coherence of the Words In Comparing Places together In observing and discovering the peculiar Grace and Elegancy and sometimes the Verbal Allusions and Cadences of the Holy Scripture of which several Instances are given He must also be Morally qualified to read this Book i. e. he ought to banish all Prejudice He must be Modest and Humble He must endeavour to free himself from the Love of all Vice He must with great Earnestness implore the Assistance of the Holy Spirit p. 532 OF THE EXCELLENCY PERFECTION OF THE Holy Scriptures CHAP. I. The different Esteem and Sentiment of Persons concerning the Authors they make choice of to read No Writings can equal the Bible It hath been highly valuâ—d in all Ages by
Men of the greatest Learning Wit and Judgment A Scheme of the following Discourse briefly propounded The Holy Scriptures are the perfect Rule of Faith They are the best Conduct of our Lives and Actions They are the only Ground of solid Consolation Joy and Happiness This Perfection of Scripture is opposed by many of the Rabbins An Account of their Cabala and Oral Law The Papists by preferring their Traditions before the Scriptures and by indeavouring to keep these latter in an unknown Tongue deny the Perfection of them So do Familists Quakers and all Enthusiasts IT may be observed that the Minds of Men have been differently disposed as to the choice of the Authors they would read and their Esteem and Value of them have been as various It hath been usual for Persons to express a particular Kindness for one Writer above another Thus Homer of old was excessively magnified by those famous Warriors Agesilaus and Alexander the Great The former read him continually at home and in the Camp and whenever he had any time to spare for Reading The latter could not sleep without his Iliads under his Pillow Scipio â—irnamed the African had a great Opinion of Xenophon's Institution of Cyrus and was always consulting it and valued it at a high rate So among Christians St. Cyprian was a great Admirer of Tertullian and when he had a mind to read him his usual Saying was Give me my Master Charles the Great was hugely taken with St. Augustine de Civitate Dei and had it constantly read to him yea even at Supper King Alphonsus in all his Expeditions and at all other times carried Iulius Caesar's Commentaries others say Livy's History with him Theodore Gaza gave his Vote for Plutarch's Works and was so pleased with them that he protested if he could have but one Man's Writings he would certainly choose His before all others Thomas Aquinas was no less in love with St. Chrysostom on St. Matthew and expressed his high Esteem of him by saying he preferr'd him before the goodly City of Paris Charles the V th gave a greater Deference to Comines than to any other Writer and perpetually conversed with him Scaliger would rather be the Author of the ninth Ode of Horace than be Emperor of Germany And to come down yet lower Grotius gives Cujacius the Prefâ—rence to all the other Commâ—ntators on the Imperial Laws Salmasius admired no Divine so much as Calvin and particularly preferred his Institutions And the Reverend Mr. B. Oley tells us if he were to be conâ—ined to one Author he would choose Dr. Iackson's Works Thus have Mens Sentiments and Esteems been various about Books â—ome preferring one Writer and some another according as their Genius or Studies led them â—ut when we mention the Bible i. e. the Book of Books we are certain there is no Comparison between This and any others whatsoever This Sacred Volume is emphatically and by way of Eminence call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if other Books in respect of This deserv'd not the Name For in what other Writings can we deâ—cry thoâ—e Excellencies which we find in This None of them can equal it in Antiquity for the first Penman of the Sacred Scripture who relates the Origine of the World and whose Writings contain the Acts and Monuments of the Patriarchs hath the start of all Philosophers Poets and Historians and is abâ—olutely the Antientest Writer extant in the World No Writings are equal to these of the Bible if we mention only the stock of Humane Learning contain'd in them Here Linguists and Philologists may find that which is to be found no where else Here Râ—etoricians and Orators may be entertained with a more loâ—ty Eloquence with a choicer Composure of Words and with greater Variety of Stile than any other Writers can afford them Here is a Book where more is understood than expressed where Words are few but the Sense is full and redundant No Books equal This in Authority because 〈◊〉 is the Word of God himself and dictated by an unerring Spirit It excâ—ls all other Writings in the Excellency of its Matter which is the Highest Noblest and Worthiest and of the Greatest Concern to Mankind Lastly to name no more at present that I may not anticipate what is intended in the following Discourse the Scriptures transcend all other Writings in their Power and Efficacy This Word of God is pure enlightning the Eyes irradiating Mens Minds with Supernatural Truth affecting their Hearts and Consciences subduing the Refracotriness of their Wills transforming their Lives and changing them into other Persons Thence it is that all Men of well-disposed Souls find a plain Differene between their reading This and other Books When they read those it is true they are something affected and pleased the Stile or the Matter give them some Satisfaction but if they read them often and confine themselves to them their former Pleasure and Satisfaction abate and the Authors seem not to be so entertaining and acceptable as they were before and at length they become burdensom and nauseous and hence it is that some Writers grow out of fashion and other New ones are called for But it is far otherwise with this Holy Book the Affection and Pleasure which you feel in the reading it are lasting and durable because this Blessed Word sinks down into the Center of the Soul and is always present with it Though you lay this Book aside and afterwards take it up and do so again and again yea never so often you will not â—ind it grow worse but much better i. e. it will yield you greater Delight and Satisfaction and the oftner you converse with it the more you will discern the Worth of it yea the more pleasing will the very Words and Syllables of these Divine Writings be to you For what the Great Critick observes of Homer's Poem that there is a certain kind of Peculiar Easiness and Sliding in his Verse which are not to be found in any other Poets is eminently true of the Holy Scriptures if compared with other Authors there is a peculiar Sweetness a matchless Softness and Pleasantness in the Stile of these Holy Books the Words as well as the Matter are Winning and Ravishing and all pure and sanctified Minds have a clear Perception of this yea the clearer because they so frequently converse with these Inspired Writers We may then on this Account as well as on others challenge the World to shew us where there is any Book like this where there is any Author comparable to it In all Humane Writers there is something wanting something imperfect but in this Sacred Volume there are all things and every thing here is compleat To the Holy Scriptures therefore all other Writings must vail to this Best of Books they must all submit and acknowledg their Meanness and Inferiority Hence it was that the Wisest and Best Men as we may observe did always extol the Scriptures I adore the Plenitude
it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation And this is a sufficient and solid Proof of a thing 's not being Necessary to Salvation that it is not contain'd in Scripture This then we assert that these Writings are Plain and Perfect as to all Matters that are Necessary and accordingly are able to put an End to all Controversies which relate to Salvation And if Men will not end them with This Rule they will never do it with any This is the Chief Perfection of Scripture that in it the whole Will of God as to those things that have a necessary Tendency to our Happiness and consequently are the only Necessary Things to be known and done by us is plainly revealed The New Testament particularly is the last Revelation of God's Will and Counsel and nothing is to be added to it or taken from it which makes it a Perfect Standard of Belief and a Compleat Rule of our Lives in which there is nothing short and defective nothing superfluous and redundant Here are all the Principles of True Religion and all the Measures of Holy Living so that whilst we proceed according to this Perfect Canon we are infallibly certain of the Truth of what we believe and of the Rectitude and Lawfulness of what we act On this sole Account the Holy Writ excels all Writings in the World besides 3. We are to adjoin this that as it is a Light to our Vnderstandings and a Rule of our Lives so it is the grand Procurer of our Comfort Ioy and Tranquillity Alas they are Cold Topicks of Consolation which the Writings of the Best Moralists afford us When our outward Distresses and Miseries much more when our inward and spiritual Maladies increase upon us Epictetus and Seneca with all their Spangled Sayings are too mean Physicians to take us in Hand The Great Cicero when in the Close of his Life he was reduced to marvelous Difficulties declared that his Learning and his Books afforded him not any Considerable Arguments of Comfort that the Disease of his Mind which he lay under was too great and too strong to be cured by those Ordinary Medicines which Philosophy administred to him There must be some greater Traumatick some more powerful Application to these Wounds to work a perfect Cure And this Divine Book is able to furnish us with it This alone can remove our Pains and Languors and restore us to an entire Health This faith the Psalmist is my Comfort in my Affliction Thy Word hath quickned me And again Vnless thy Law had been my Delight I should then have perished in my Affliction It was this which upheld and chear'd him in his greatest Straits and yielded him Light and Joy when all things about him look'd black and dismal If but a small part of the Bible had this blessed Effect how powerful and successful will All of it prove if we duly consult it seriously meditate upon it and give it admittance into our Hearts If the Apostle could say Whatsoever things were written asore time in this Book were written for our Learning that we through Patience and Comfort of the scriptures might have Hope how much greater Hope must needs be administred to us in all Conditions of Life but more especially in the Day of Trouble and Calamity when we have the Scriptures not only of the Old but New Testament to repair unto This latter especially will be a never-falling Spring of Contentment and Joy to us In these Books we have a true and perfect Landskip and View of the World Here is unmask'd and laid open the Vanity of it Here we are assured that many of the Gay things which it presents us with and which fond Minds so dote upon are but empty Bubbles deceitful Phantoms and Apparitions mere Conceits and Castles in the Air. Here we are inform'd that a Prosperous State is not really Good that an Overplus of Riches and Worldly Abundance does frequently prove a Clog to vertuous Minds and that Excess of Pleasures is too fulsom and luscious and takes away that purer Relish of spiritual and heavenly Delights yea that Men generally find a worse Effect of them for when they are gorged and clogg'd with them they revolt from God when they are waxen fat they kick against Heaven So their Worldly Plenty is turn'd into the worst of Punishments and this Plethory is their Disease On the other side we are taught in these Writings that Crosses and Afflictions are not evil in themselves yea that they are Good and Medicinal and advance our spiritual Health that they are so far from being a hindrance to our Happiness that they are a part of it for otherwise the Afflicted would not be so often pronounced Blessed That God's Afflicting a Man is Magnifying of him and setting his Heart upon him It shews that God is greatly concern'd for his Good and that the Almighty hath more care of him than he hath of himself Here we are instructed that we have ground to suspect our Condition if we be wholly exempted from the Distresses of this Life and that not to be Chastised is a Mark of Bastardy Here we learn the true use and end of all those Adverse Dispensations which we meet with viz. that they were designed to try us to make us know our selves and to inform us how evil and bitter a thing it is to offend the Divine Majesty to awaken us out of our Sloth and Security to hold us in Action to keep us in Breath and Exercise as Carthage was useful to rouze Rome's Valour to abate our Pride and Haughtiness and make us humble and submissive Creatures to check our immoderate Passions and Pursuits after earthly things to disintangle us from these Snares to free us from these Charms to keep us from being suck'd in and swallowed up in the powerful Circle and Eddy of this World as who knows not that it is True Philosophy that the World is made up of Vortices to cause us to look after Better Things when these are taken from us to reclaim us from our evil Courses and to reduce us unto Vertue and Goodness to excite us to a Renunciation of all Trust and Confidence in our selves and the transitory Enjoyments of this World and to depend upon God alone It is this Book whence we are acquainted that our Sufferings make us conformable to Christ our Master and therefore are Honourable Badges of Christianity That the Curse which usually attends outward Crosses is taken away by our Saviour's Death That the Calamities of the Faithful are Chastisements rather than Punishments That no Adverse Accidents can do us any hurt if we believe in Jesus and abandon our Sins That the Pressures of this Life are serviceable to make us pity those that are in Misery to know and relish the Love of Christ in suffering for us to inhanse the Comforts of a Good Conscience to commend
Great Man that he was learned in all the Wisdom of the Egyptians Acts 7. 22. which comprehends not only Arithmetick Geometry Astronomy all Parts of Mathematicks Physicks of all which there are several remarkable Strictures in the Pentateuch but Moral Philosophy with which his Books are every-where fraught Solomon also was a most profound Philosopher as those Words in 1 Kings 4. 29 c amply testify God gave Solomon Wisdom and Vnderstanding exceeding much His Wisdom excell'd the Wisdom of all the Children of the East-Country and all the Wisdom of Egypt He spake of Trees from the Cedar-tree that is in Lebanon even to the Hyssop that springeth out of the Wall he spake also of Bâ—asts and of Fowl and of creeping things and of Fishes And as Iosephus adds after the same manner he discours'd of All Terestrial Things for he was ignorant of no natural Things he pass'd by none of them unexamin'd but philosophized concerning every one of them and fully discuss'd the Properties and Nature of them Thus he was certainly the Greatest Natural Historian that ever was and his Book of Proverbs and that which is entituled Ecclesiastes abundantly inform us what skill he had in Ethicks Oeconomicks Politicks so that we may justly stile him an Vniversal Philosopher Iob's skill in the choicest Parts of Physicks is evident from his excellent Discourses and Disquisitions concerning Thunder the Clouds the Sea Chap. 26. concerning Minerals and other Fossiles and Fountains Chap. 28. concerning Rain Vapours Snow Hail and other Meteors Chap. 37. 38. And several sorts of Animals both wild and tame with their chiefest Properties and Qualities are discours'd of in Chapters 39 40 41. And here I must insert this that the Knowledg and Study of the Bible are absolutely necessary in order to the Study of Natural Philosophy It is a very good Thought of an Ingenious Man The Doctrine of the Scriptures saith he is to be well imbiâ—ed before young Men be enter'd into Natural Philosophy because Matter being a thing that all our Senses are constantly conversant with it is so apt to possess the Mind and exclude all other Beings but it self that Prejudice grounded on such Principles often leaves no room for the admittance of Spirits or the allowing any such things as immaterial Beings in the nature of things Which shews the necesâ—ity of our conversing with the Inspired Writings wheâ— we have abundant Proofs of the Existence and Operation of those Invisible Agents No Book â— so fully and demonstratively convince us of their Being and Power as the Holy Scriptures And the grand Reason in my Opinion why so many reject the Notion of Spirits and run into wild and extravagant Notions which are the Consequent of it is because they are unacquainted with and which is more dislike this Book which is the Basis of aâ—â— Natural Philosophy in that we have here an irrefragable Demonstration of those Incorporeal Beings Whence it follows that no Man can be a Good Naturalist if he be a Stranger to the Holâ— Writings much more if he slights and vilifiâ—â— them We shall perpetually fluctuate without an Adherence to these Infallible Records The Cartesian and indeed the whole Corpuscularian Philosophy depraves Mens Minds unless it be temper'd by these Nay I may say the Study of Nature abstract from them will lead us into Scepticism and Atheism for many Substantial Notions as well as Phaenomena are utterly unaccountable without Help from this Book But this rectifies our Apprehensions and gives us a true Account of the State of Things and of the Government of the World which is managed chiefly by Spiritual and Immaterial Substances This salves the most surprizing Difficulties by acquainting us with the Spring of the Generality of those Motions and Transactions which are observable in Natural Bodies In short this will season and qualify our Speculations concerning Nature and all its Operations for when the Operations and Results of Matter are defective here we are taught to have Recourse to a Higher Principle Thus the Bible lays a Foundation for our Study of Philosophy and is it self the Best Body of Philosophy I mean on the foresaid Account because it assures us of the Existence of Spirits by whose Influence so many Works of Nature and those of the greatest Importance in the World are effected This was known of old by the Name of the Barbarick Philosophy and 't is frequently call'd so by Clement of Alexandria and both he and Eusebius and some Modern Writers have shew'd that the Grecian Philosophy was derived from this Which indeed was the Confession of some Considerable Men among the Pagans whence Diogenes Laertius tells us this was their Saying Philosophy had its Original from the Barbarians i. e. the Hebrews which is as much as to say that all the true Notions about God and Providence and the Souls of Men and other great Doctrines in Philosophy are taken from the Jewish Writings the Sacred and Inspired Scriptures In the next Place the Antiquity of Medicks Chirurgery Anatomy Embalming is likewise discover'd here For Ioseph commanded the physicians to embalm his Father and the physicians embalmed Israel Gen. 50. 2. The Word here repeated is Rophim and it is the proper Hebrew Word for Men skill'd in Medicks and there is no other Wherefore Vatablus and some others are mistaken who fancy this Place is not meant of Physicians properly so called because this Term is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint and because they are bid to embalm Jacob. Whence they infer that they were not Physicians in the Sense that we use the Word in at this day viz. for such as take care of sick and diseased Persons and endeavour by their Skill and Art to restore them to Health but that they were only Embalmers that is that their sole Office and Employment was to take care of the dead Bodies and to preserve them from putrifying But this Misapprehension had its Rise from this that they judged of Physicians and their Employments according to what they see now according to the Practice of these Days which no Man of due Coâ—sideration and unprejudiced Judgment ought to do For of old the Physician was both Chirurgeon and Embalmer yea even in Hippocrates's time the Work of the Physician and Chirurgion was not different but the very same In Antienter times much more these Professions were united and were the Employment of the same Person It is no wonder therefore that Embalming was annex'd to it and constantly went along with it for the Chirurgion or Physician call him which you will or both was the Man that had Skill to dissect Bodies in order to their Pollincture He knew what Parts to take out and how being acquainted with the Situation of the Vessels for Anatomy was first of all practised among the Egyptians as we may gather from Pliny and others who attest that the Egyptian Kings used it to find out the Cause and
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
as This of the Pious King and Prophet Here are all things that are proper to beget Religion and Piety in us here is every thing that is serviceable to nourish and sustain all our Vertues and Graces and that in the utmost height of them Before I pass to the next Book I will add a few Words concerning the Nature of the Poetry here used This is to be said with great Truth that these Poetical Measures are far different from those which we have been acquainted with in Other Writers But then it is not to be question'd that tho we are ignorant of the true Quality of these Poetick Numbers yet they are very Melodious and Lofty and not unworthy of the best Poets It is not to be doubted that there is a certain Artificial Meter observ'd in this Book which renders the several Odes and Hymns very delightful The Younger Scaliger denies and that with some Earnestness and Sharpness otherwise he would not shew himself his Father's own Son that there is any thing like this in this Book though at the same time he grants that the Proverbs and almost all Iob are Metrical But Iosephus and Philo two Learned Jews and who may reasonably be thought to be Competent Judges in this Matter attest the Meter of these Psalms as well as of the Books of Iob c. So do Origen Eusebius Ierom and some of the most Judicious Criticks among the Moderns But then they confess that the Meter is not so regular as that of succeeding Poets And who sees not that even these exceedingly vary in their Measures It is not denied that Sophocles and Euripides Plautus and Terence write in Verse but they can scarcely be said to do so in comparison of Homer and Virgil. There are some Hexameters Iambicks Saphicks and other known kinds of Verses in David's Psalms but they are very rare and seldom pure and unmix'd but notwithstanding this it is easy to perceive if we be observant and attentive that there are several Verses together that are Matrical The Arabian Criticks tell us that the Alcoran is written in a sort of Verse and sometimes in Rythme but every Reader cannot find this No more can an ordinary Eye or Ear discern the Numbers in the Hebrew Verse for the Hebrews way of measuring their Feet was different from that which is in use among the Greek and Latin Poets yet so as we may oftentimes perceive a certain Harmony of Syllables And as the Psalms are Metrical so some of them are Rhythmical This is clear in the very Entrance of these Divine Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again in Psal. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is evident in Psal. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is plain in Psal. 12. 4. 51. 16. 63. 3. 116. 7. 148. 1 2. And in abundance of other Places there is not only a certain Orderly Number of Syllables but the last Words of the Verses end alike in Sound CHAP. IX The Book of Proverbs why so call'd The transcendent Excellency of these Divine and Inspired Aphorisms Some Instances of the Different Application of the Similitudes used by this Author The Book of Ecclesiastes why so entituled The Admirable Subject of it succinctly displayed The particular Nature of the Canticle or Mystical Song of Solomon briefly set forth It is evinc'd from very cogent Arguments that Solomon died in the Favour of God and was saved The Books of the Four Great Prophets Isaiah Jeremiah with his Lamentations Ezekiel Daniel are described So are those of the Twelve Lesser Prophets Hosea c. WHO should succeed David but Solomon as in the Throne so in the Sacred Canon of the Bible And He like his Father was a Divine Poet his three Books viz. the Proverbs Ecclesiastes and his Song being written in Hebrew Verse The first of these Books is composed of Excellent Proverbs whence it hath its Name By this word Mishle which is here rendred Proverbs sometimes are signified I. Parables strictly so call'd which are no other than Apologues or Artificial Fables of which I have spoken under the Stile of Scripture but there are none such in this Book 2. By this Word is meant any Trite and Commonly received Saying any Vulgar Proverbial Speech as that in ch 26. v. 11. The Dog returneth to his Vomit But there are few of this sort here 3. Sarcastick Speeches Gibes Taunts as in 2 Chron. 7. 20. Psal. 69. 11. are intended by this Expression and this Book of Solomon is not wholly destitute of these 4. The Hebrew Word denotes such Speeches as are by way of Similitude Ezek. 18. 2. of which kind there are many in this Book as that in ch 11. 22. As a Iewel of Gold in a Swine's Snout so is a fair Woman without Discretion and in ch 25. 11. A Word fitly spoken is like Apples of Gold in Pictures of Silver This we find to be the frequent manner of the Wise Man's speaking in this Book he generally illustrates and amplifies his Doctrine by some fit Simily or Comparison so that thereby it is as it were twice deliver'd 5. Sayings that are mixed with some Obscurity and Intricacy such Speeches as require Sharpness of Wit and Understanding both for propounding and conceiving them are denoted by this Word in Scripture Thus an Intricate Question or Problem Mashal is set down in Psal. 49. 4 5. and in the rest of the Psalm there is an Answer to this Problem a Resolution of this Difficult Point Proverbial Sentences are sometimes Enigmatical and have a Meaning far different from what the Words directly signify Thus you 'l find some Sayings that carry a Mystical Sense with them in this Book as that in ch 9. 17. Stolen Waters are sweet and in ch 25. v. 27. It is not good to eat much Honey and such like Allegorical and Allusive Speeches which contain in them a higher Sense than the bare Words import This Proverbial manner of Speaking and Writing was in great Use and Esteem among the Hebrews and all the Eastern Countries whence it was that the Queen of Sheba came to prove Solomon with hard Questions 1 Kings 10. 1. Parables according to the Chaldâ—e Problems Riddles These were the Chidoth which the propounded to be solv'd by him Yea this way of Speaking may generally be taken notice of in the Writings of most of the Wise Men of Antient Times Pythagoras and Plato were much addicted to this Abstruse way and all their Followers were delighted in Mystical Representations of things 6. By this Word we are to understand all Wise and Excellent Sayings graviter dicta as the Latins call them Sentences of great Weight and Importance but plain and easy to be understood The Hebrews antiently call'd any Saying that had Graces and Wit in it Mashal but especially any Eminent Speech or Smart Saying for the Use of Life and Direction of Manners went under that Name A Moral or Religious Saying that was of singular
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
Historical Part of the Bible Those Books then for so the Hebrews call any Writings which those Authors above-named wrote are not lost as some imagine â—â—t are still extant in the Bible for they are Parâ— of the Books of Samuel and the Kings This Answer is grounded on 1 Chron. 29. 29. The Acts of David the King first and last behold they are written in the Book or History of Samuel and in the Book of Nathan the Prophet c. which shews that the foresaid Books were a Collection made by several Prophets viz. Samuel Nathan Gad c. This I think is very plain and the foresaid Objection is wholly removed by it Then as to the rest of those Books which are said to be lost as the Sayings of the Seers 2 Chron. 33. 19. and the Book of the Acts of Solomon 1 Kings 11. 41. and the Book of Jehu the Son of Hanani 2 Chron. 20. 34. or any other which the Objectors mention it is granted by some very Sober Writers not only Foreigners but of our own Country that these Books are really lost but they deny that this is any Argument of the Imperfection of Scripture because these Books were not absolutely necessary neither are we certain that they were Divinely endited And this was the Opinion of the Antients as well as the Moderns Yea St. Chrysostom and some others of the Fathers who speak of these Books say positively that they were not written by Inspiration from Heaven To this Purpose St. Augustine hath this useful Distinction the Penmen of the Sacred Scripture saith he write some things as they are Men with Historical Care and Diligence other things they write as Prophets by Inspiration from God This then may satisfy us that all that was written by the Prophets and even by those Holy Men who were Authors of some Part of the Bible was not Canonical and Divine because they writ some things not as Inspired Persons but as meer Historians Some of this sort of Writings are referr'd to in the forecited Places and though they be not extant now yet the Scripture is not hereby rendered Imperfect because these were not such Parts of it as were Essential to it or were of Divine Inspiration The like may be said when in the Book of Kings there is frequent reference to the Book of Chronicles those of the Bible are not always meant being not then penned Besides that many things that are referr'd unto there are not found in these Books Wherefore it is probable that these were Additional Writings not belonging to the Body of the Canonical Scripture nor written by Persons that were Inspired and consequently though they are lost yet the Canon of the Bible is not impaired And indeed we find that those of the Protestant Perswasion as Whitaker Willet c. and among Foreigners Calvin Beza c. who acknowledg the loss of these Books do at the same time strongly assert the Perfection of the Holy Scriptures which they very consistently may do because they hold these Books to be no part of the Canon of the Bible Again if what we have said be not fully satisfactory this may be further added that the Complaint of the Loss of some Books of Holy Writ proceeds from the mistaking of the Word Sepher which is translated a Book but among the Hebrews is oftentimes no more than a Rehearsal or Commemoration of something a brief Narrative or Memoir a setting down any thing in Writing as you 'l find in these following Places Num. 5. 23. Iosh. â—8 9. 1 Sam. 10. 25. Esth. 9. 20. Isa. 30. 8. Ier. 32. 12 14. And sometimes it is nothing but a meer Genealogy as Gen. 5. 1. The book of the Generations of Adam So St. Matthew begins his Gospel The Book of the Generation of Iesus Christ Mat. 1. 1. i. e. his Genealogy or Pedigree a brief Enumeration of the Persons he descended from which is the proper Denotation of the Word Sepher from Saphar numerare recensere whence Siphra or Ciphra a Word that is used in most Languages Some not attending to this have fancied that a great many Books of the Sacred Writ are embezzled because they do not find such Formal Books as those of Iehu or of the Acts of Solomon c. now belonging to the Bible This arises from a misunderstanding of the Hebrew Word which signifies generally any Short kind of Writing or Memorandum This with the Answer before given will solve all Doubts concerning the Places afore alledged As to the common Objection concerning the Loss of Solomon's Books which are said to be mentioned in 1 Kings 4. 32 33. I answer 1. That when some call them Books it is more than they can prove it is not said that Solomon wrote but that he Spake of Trees and spake of Beasts c. i. e. he learnedly discoursed of these several Subjects upon occasion and Spake such a Number of Proverbs Here can be no Loss of Books then But 2. Suppose he committed these Disquisitions and Discourses to Writing and they are now lost it may be consumed when Nebuchadnezzar burnt Ierusalem or by some other Means imbezzled afterwards yet still this is nothing to the purpose because they were no Part of Canonical Scripture His Universal History of Vegetables from the Cedar even to the Hysop that grows out of the Wall and his Books of the Nature of all Animals in the Sea on the Land and in the Air appertained to Philosophy and might indeed have serv'd to have set up a Royal Society and have been advantageous to the Men who are employ'd in the Study of Nature for these questionless were full of Admirable Philosophy according to that great and matchless Measure of Wisdom which God had endued him with Thus far the Loss of those Writings is great but none but Philosophers ought to bewail it Tho I must suggest this by the way that perhaps there is no ground of complaining for them neither for it may be these Books of Plants and Animals were extant till Alexander the Great 's Days and being perused and understood by Aristotle and Theophrastus by the Help of an Interpreter they were transcribed by them and so set down as we find them in their Writings which have gain'd them so great Fame and Renown This may be the more credible especially as to Aristotle because we read that he was a Great Plagiary and burnt or otherwise made away those Writings from whence he borrowed his Notions If this be true it is likely we have these Books of Solomon extant still in those forenamed Authors we read his Natural History concerning Vegetables and Animals But as touching the three thousand Proverbs which he spake it is most reasonable to believe that most of them were only spoken not written down and as for those that were penn'd we have them at this Day in the Book of Proverbs which is Part of the Canon of Scripture There we have those Proverbs which the Holy
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
use was drawn up in haste whereby some Matters that should have been united are severed and vice versâ The 1st Verse of the 4th Chapter to the Colossians should have been joined to the third Chapter and the Division of the Verses in many other Places ought to be corrected and altered as Sir N. Knatchbull hath in several Instances shew'd We may take Iunius and Tremellius for an Example who have alter'd the Chapters sometimes in the Latin and it might be as convenient to imitate them both in the Old and New Testament in English Nor will this Changing or any other Alteration which I have before suggested be any Argument at all of the Imperfection of Scripture This remains entire in it self and is not in the least changed And the â—esign of my present Enterprize was to assert this and to evince the Perfection of the Original Text and to let us see that all Translations must be regulated by that No Version of the Bible is so absolutely Authentick that we ought to adhere to that and no other The Hebrew of the Old Testament and the Greek of the New are the only Standard and all must be examined and tried altered and amended by this It is granted there is some Variation in the Copies but the Diligent and Unprejudiced may find out what is Genuine Some have fancied that the carelessness of Transcribers hath caused some Literal Faults but then they acknowledg that none of them are Material and Considerable they relate not to Faith and Good Manners This is the very Confession of Spinoza who hath spoken so ill of the Bible This I can certainly affirm saith he that I have not found any fault or variety of readings about the moral Documents which may render them obscure and dubious Wherefore our Assertion still remains impregnable and unshaken that the Sacred Volume of the Scriptures is Compleat and Perfect and hath all things in it which can speak it a most Consummate Work 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 IT remains that I conclude with a serious Address and Invitation to the Reader to admire and value this Book which is so transcendently Excellent and Compleat to prize it above all others whatsoever constantly to read peruse and study these Holy Writings The Laws of that Vile Impostor Mahomet are stiled the Alcoran from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legit as much as to say the Book is to be read And shall we not think that that Sacred Volume which contains the Laws of our Heavenly Master and Infallible Teacher deserves that Respect from us For this reason the Hebrews call the Holy Scripture Mikra i. e. lectionem because it is to be read by all because this Divine Book is to be universally perused revolved and searched into We are not forbid to be acquainted with Other Authors such as may conduce to uâ—eful Knowledg whether secular or religious especially such as may be someways helpful towards the understanding of the Scriptures But there is a great Number of Writers that are trifling vain and useless others are dangerous and pernicious Meddle with neither of these or if you have lay them out of your Hands forthwith and take up the Bible the only Book that is Worthy of your most serious perusal Behold here the Book of God! There are no Writings any where like these none can afford any thing comparable to them It may be observed that the Holy Spirit hath made use of divers Sorts of Persons in the penning of this Volume Moses bred up in the Schools of the Egyptians Daniel one of the chief of the Wise Men and Princes of the Persian Court David and Solomon Kings Ieremy and Ezekiel Priests Amos a Herdsman in the New Testament Matthew a Converted Publican Paul broâ—ght up at the Feet of Gamaliel the rest of the Evangelists and Apostles Fithermen and Tradesmen that hence Persons of all Ranks and Degrees may be admonish'd to converse with these Sacred Writings that they may think themselves concern'd in these Messages deliver'd by different Embassadors I have sometimes observed that some Men of no contemptible Learning and Reading and who are acquainted with store of Good Authors have no regard for this Excellent Book and never think themselves obliged to look into it But this argues a great defect of Judgment to say no worse now for even in the Point of Scholarship they cannot be without the Knowledg of the Bible So far as they are Ignorant of this they are deficient in Learning for as I have demonstrated this Book is fraught with all Humane Learning and gives Instructions concerning the choicest Arts and Sciences Upon which account it is of such universal use tâ—at no sort of Persons can be ignorant of it without great Inconvenience and Damage He is no Antiquary that is not skill'd in these Writings which are of the greatest Antiquity He is no Historian that is not acquainted with the Important Transactions of this Book He is no Statesman or Politician who hath not insight into the Excellent Maxims and Laws which are found here He is no right Natural Philosopher who is not acquainted with the Origin and Make of this Mundane System as they are represented in the Mosaick Physiology in the first Chapter of Genesis He is no Accomplish'd Grammarian Critick or Rhetorician who is ignorant of that Philological Learning which these Writings afford And chiefly he is no Good Man or Christian who is a Stranger to those Admirable Rule which are here laid down Wherefore it is the concern of all Persons to converse with the Scriptures and to apply themselves with great diligence to the reading of them and that daily and frequently Let this Holy Book be seldom out of your Hands Though you have often perused it yet continue to do so still for you will thereby receive infinite Advantage There is ever something gain'd by a fresh and repeated reading of it Some new Matter is discover'd or the old is illustrated and confirm'd We either know more or know better than we did before That our Reading of the Holy Scriptures may be of this Nature and that we may study and
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
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.
A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New-Testament WITH A Continued Illustration of several Difficult Texts of Scripture throughout the whole Work By IOHN EDWARDS B. D. sometime Fellow of St. Iohn's College in CAMBRIDGE LONDON Printed and Sold by Richard Wilkin at the King's-Head in St. Paul's Church-Yard MDCXCIII Imprimatur S. Blithe Procan Deput Io. Beaumont S. T. P. Io. Covell S. T. P. C. Roderick S. T. P. Cantabr April 13. 1693. TO THE Right Reverend Father in God SIMON Lord Bishop of ELY MY LORD YOVR Kind and Generous Acceptance of my former Vndertakings which justly merits my most Thankful Acknowledgments which I here render to Your Lordship hath encouraged me to make this Offering of another little Treatise and to request You to take both it and its worthless Author into Your Protection Your Name alone is a sufficient Amulet against the Censures which these Papers may be exposed to by being made thus Publick None will venture to damn that Book which Your Lordship shall be pleased to Patronize I am confident of the Goodness of the Cause which I have Espoused but I am as sensible on the other hand of my great and manifold Defects in the managing it However I entertain good hopes of finding my Readers in some measure favourable to this Enterprize when they shall behold Your Lordship's Name which is the known Name of Learning and Piety prefixed to it by My Lord Your Lordships Most Humble and Devoted Servant Iohn Edwards THE PREFACE WHAT I had prepared for the Publick View concerning the Authority Stile and Perfection of Scripture I intended to have Published together in one Volume but finding that the Present Age is not for Great Books I am content to comply with it so fâ—r especially perceiving the First Part of this my Undertaking to swell into a moderate Octavo I am willing it should go into the World alonâ— and accordingly I now Publish that First Pâ—rt only intending to treat of the Stile and Perfection of Scripture either in one or two Volumes afterwards The whole Attempt is of near Aâ—â—inity with my foâ—mer Undertaking viz. of Criticizing on several Texts of Scripture especially such as are Difficult and giving the Resolution of them I have all along whilst I have mention'd sâ—veral Passages of Holy Writ to which the Opinions or Practises of the Pagans refer given an Explication generally of them So that I am still in pursuit of my former Dâ—sign and I make it my Business to clear and illustrate the Sacred Writings especially that part of them which is most Obscure and Difficult But the more particular Design of these Papers is to aâ—â—eâ—t the Truth and Authority of those Ancient and Divine Writings and that from the Testimonies of our professed Adversaries viz. Pagans and Iews It were folly to deny that divers of these things are mentioned in other Authors and partly to the same purpose that I have produced them as indeed what useful Subject is there that hath escaped the Pens of the Learned but then it will be fitting if not necessary for me to add in a just Vindication of my present Attempt that so far as I have conversed with Writers I never met with any that Traced this Noble Subject both through the Old and New-Testament which is the Design of this present Work I know some have hinted at a few of these Remarks and most commonly without insisting on the Reasons and Grounds of them and without examining the particular Circumstances belonging to them But I have not contented my self with this superficial way of delivering these things but have endeavoured to Search into the true and genuine Original of them which hath occasioned several Just Discourses and enlarged Disquisitions on the various Matters which occur under those Heads In brief I have amply prosecuted this Argument by offering a vast number of Particulars from my own Enquiry and Observation I have designedly Treated on this Theme which scarce any have done I have methodically digested my Materials according to the Histories or other Passages in the Bible to which they have reference in Iewish or Pagan Writers And Lastly I have made the whole Serviceable to this excellent Purpose viz. the attesting and confirming the Truth of the Sacred Scriptures But the main of this Preface shall be spent in vindicating my Interpretation of 1 Cor. 15. 29. In my former Enquiry into that Text where I maintained that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators rendeâ— Baptized for the Dead is according to the truâ— and proper Signification of the Words in that place to be Translated Baptized on the Account or by reason of or for the sake of the Dead Which Interpretation I perceive some are backward to entertain because they doubt whether the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 join'd with a Genitive Case be taken in that sense in Prophane Authors They grant it is Equivalent with the Latin causâ gratiâ or in gratiam but they think that these and consequently the Greek Preposition always refer to and denote some Advantage or Benefit Therefore according to these Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be rendred for the benefit of the Dead because this is the Acception of the Preposition in the Writings of all Prophane Authors But to this I might reply and that with most justifiable Reason that I am not obliged to prove that this Preposition is used in Pagan Writers in the same Sense that I assert it to be used in this place of St. Paul Who knows not that some Authors have a particular and individual Sense of some Words appropriated to themselves and it is in vain to look for the same Acception of them in other Writers The Commentators on Homer Aristophanes Herodotus or any other good Greek or Latin Author take notice that such a Word or Phrase is used by these Writers in a Sense different from what is found in others and this is Satisfactory to the Learned But especially if they find that one of these Authors useth the same word more than once in this peculiar Sense they are confirmed in the belief of this singular meaning of it So it should be here for this is certain that the Authority of the New-Testament is every whit as good as that of the foremention'd Authors or any other Any fair Critick will readily grant that if I produce two or three places in the New-Testament where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Signification which I affix to it I perform my Task well enough And this I have already done in my Enquiry into that Text where more than the fore-named number of places is brought to confirm that particular Sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have propounded I could have mentioned Gal. 1. 4. and 1 Pet. 3. 18. and other Texts made use of by Grotius where he thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred
Demosthenes more especially who no less than three times in one Oration uses the Word in this manner and in another place once or twice but I think I have sufficiently establish'd my Notion already by what I have produced You see plainly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not absolutely a reference to a Benefit or Advantage but that 't is of a large import and signifies in general on the account or for the sake and more especially that it denotes an Impulsive Cause properly so call'd and is used to express those things or Persons that put Men upon Action which was the thing I undertook to make good and I challenge any Man to disprove it I have defended the Signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Classical Authors that I might thereby obviate the Scruples of some Inquisitive Persons and give some Satisfaction to the Curious and make my Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more clear and demonstrative when 't is seen that it is founded on the Acception of that Preposition not only in the New-Testament but in Prophane Authors and in a Word that I may render my whole Undertaking on that Text the more acceptable to the Learned part of Mankind To this rank of Persons I devote all my Endeavours of this kind but that which I now offer to the World is more especially designed for the Use of younger Students in Sacred Learning such as are Beginners and Candidates in Theology though I am well satisfied that these Critical Researches will â—ot be useless to those of a higher Character A CATALOGUE of the Difficult Chapters and Verses in Holy Scripture which are Explain'd in this Book being set down in the same Order that they are there mentioned II. CHap. of Daniel Concerning the Image whose Head was of Gold c. Page 9 VII Chap. of Daniel Concerning the Four Beasts p. 10 VIII Chap. of Daniel Concerning the Ram and He-Goat p. 13 XI Gen. 4. Let us make us a Name lest we scattered abroad c. p. 127 XXXVI Gen. 24. This was that Anah that found the Mules in the Wilderness c. p. 147 XV. Judg. 15 16 17 c. Concerning the Iaw-bone of the Ass wherewith Sampson slew a thousand Men. p. 149 XXXVIII Isai. 8. The Sun returned Ten degrees by which degrees it was gone down p. 200 XXXIII Deut. 17. Where Joseph is compared to an Ox or Bullock and why p. 214 II. Luke 1 2. There went out a Decree from Caesar Augustus that all the World should be Taxed p. 352 II. Matth. 2. We have seen his Star in the East Vers. 7. Herod enquired of them diligently what time the Star appeared Vers. 9. The Star which they saw in the East went before them c. Vers. 16. Herod slew all the Children that were in Bethlehem from two Years old and under according to the time which he had diligently enquired of the Wise Men. p. 360 XXIV Matth. The former part which speaks of the Destruction of Ierusalem and the parallel Chapter of St. Luke viz. the XXI p. 394 The Author's Vindication of his Interpretation of 1 Cor. 15. 29. Praef. ERRATA PAge 18. l. 28. for Ahaz read Hezekiah p. 37. l. 15. for end r. erre p. 99. l. 8. dele not p. 151. l. 15. dele not p. 212. l. 30. r. with Ham. and l. 26 27. correct the Hebrew words And do the same in other places p. 227. l. 21. r. unutterable p. 238. l. 11. r. on p. 241. l. 9. r. deus is p. 248. l. 18. r. ex Aetheris l. ult for that r. at other times p. 250. l. 17. r. Martinius p. 255. l. 26. r. tornare p. 334. Marg. Quotations misplaced p. 349. Marg. 3 last lines put Apolog. 2. ad Sen. after the Quotation Sed cum c. And put b before Adv. Gent. p. 363. l. 33. r. other Pagans p. 364. l. 26. r. Silver locks p. 376. l. 11. dele citeth the same testimony and. p. 411. l. 7 10. r. Cedrenus What other Faults have escaped the Reader is desired to Correct Advertisement AN Enquiry into several Remarkable Texts of the Old and New-Testament which contain some difficulty in them With a probable Resolution of them By Iohn Edwards B. D. In Two Volumes in Octavo Sold by I. Robinson I. Everingham and I. Wyat in St. Paul's Church-Yard and Ludgate-street OF THE Truth and Authority OF THE HOLY SCRIPTURES CHAP. I. The Internal Testimonies or Arguments to evince the Authority of the Holy Scriptures viz. 1. The Matter of them that is the Sublime Verities the Holy Rules the Accomplish'd Prophecies contain'd in them Vnder which last Topick several particular Predictions chiefly in the Book of Daniel are explain'd and shew'd to be fulfilled Further 't is demonstrated that the foretelling of future Contingences of that nature especially so long before they come to pass could be from God only 2. The Manner of these Writings which is peculiar as to their Simplicity Majesty and their being immediately dictated by the Holy Ghost 3. Their Harmony 4. The particular Illumination of the Spirit I HAVE chosen a very Noble and Important Subject to exercise my Pen and to entertain both my own and the Reader 's Thoughts and Contemplations with for no Book under Heaven can possibly be the Rival of the Holy Bible none in the World can pretend to the transcendent Worth and Excellency of these Sacred Writings Here not only all Natural or Morâ—â— Religion but that also which is Supernatural is fulâ—ly and amply contain'd Here is the Decalogâ—â— written by God himself and transcrib'd out of the Law of Nature besides that there are frequentlâ— interspersed in these Writings other choice Rulâ—â— and Precepts of Morality But Supernatural Relâ—gion being the chief this is the main Subject of thâ—â— Sacred Volume and this you will find partly deâ—livered by the Inspired Prophets of the Old Testament and partly by Christ Iesus himself in perâ—son and by the Evangelists and Apostles in the New Testament Of these Holy Scriptures I am tâ— treat which are the Standard of Truth the infallible Rule of Faith and Holiness and the Ground work of all Divinity for this being the Doctrinâ— which is according to the Word of God deliver'â— in Sacred Writ we must necessarily be acquainted with This and know in the â—irst place that it iâ— True and make it evident that it is so If aâ—â— Estate be given a Person by Will he must firâ—â— prove that Instrument to be True and Authenticâ—â— before he can challenge any Right to what is demised him in it So it is here God bequeaths us aâ— Inheritance i. e. Life and Salvation and Eternaâ— Happiness and the Scriptures are as it were the Will and Testament wherein this is plainly exprest and whereby it is conveyed to us Especially thâ— Writings of the Evangelists and Apostles deservâ— that Name and thence are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Greek word which in its Original
Import signifies a disposing of something is most commoâ—â—ly applied to such a Disposal as is either by Covenâ—â— or Testament Hence it is sometimes rendred 〈◊〉 Covenant and sometimes a Testament especially among the Lawyers the latter Sense prevails and accordingly you will find that a Last Will and Testament is express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperial Institutions and other Law-Books translated into Greek We may here join both Senses together for what God hath agreed to by Covenant with Man that Christ bequeaths and gives by Testament Now we must prove both these i. e. we must make it evident that the Covenant and Testament are True before we can receive any Advantage and Benefit from them There is a Necessity of evidencing the Truth of the Scriptures which are this Covenant and this Testament otherwise we can build nothing upon them Here then I. I will evince the Truth and Authority of the Scriptures which is the great Basis of all Theology II. After I have largely insisted on this I will proceed to give you an account of the Nature of the Stile and Phrase of these Holy Books III. I will advance yet farther and demonstrate the Excellency and Perfection of them The Subject of our present Undertaking is the first of these in handling of which I shall but briefly and concisely make use of those Arguments which are commonly insisted upon by Learned Writers till I come to fix upon a Topick which is not commonly yea which is very rarely and by the by used in this Cause and this I will pursue very largely and fully I hope with some Satisfaction to the Reader There are many Arguments to demonstrate the Truth and Authority of the Holy Scriptures and shew that they are worthy to be believed and imbraced by us as the very Word of God Some of these Arguments which are to prove the Truth of these Writings are in common with those that prove the Truth of the Christian Religion on which I shall have occasion to insist at another time but my Design at present is to propound those which are more peculiarly and properly fitted to evince the Truth of the Scriptures And these are either Internal or External The Internal ones I call those which are either in the Scriptures themselves or in Vs. The Characters of Divinity which the Scriptures have in Themselves are either their Matter or the Manner of the writing them I begin with the first the Matter of them and here I will mention only these three Particulars 1. The Sublime Doctrines and Verities which are in Holy Writ In reading this Book we meet with such things as cannot reasonably be thought to come from any but God himself In other Writings which are most applauded the choicest things which entertain our Minds are the excellent Moral Notions and Precepts which they offer to us which are all the Result of Improved Reason and Natural Religion But here are besides these Notices of a peculiar Nature and such as are above our natural Capacity and Invention as the Creation of the World in that Manner as is represented to us in these Writings the Doctrine of the Holy Trinity the Eternal Decrees the Incarnation of Christ the Son of God the Redemption of the World by his Blood the whole Method of Man's Salvation the stupendous Providence of God over his Church in all Ages the Coming of Christ to Judgment and in order to that the raising of all Men out of their Ashes These and several other Doctrines deliver'd in the Sacred Writings cannot be imagined to come from any but God they carry with them the Character of Divinity as being no common and obvious Matters but such as are towring and lofty hidden and abstruse and not likely to be the Product of Humane Wisdom A God is plainly discovered in them for the most Improved Creatures could never have reach'd to this pitch Any serious and thinking Man cannot but discern the peculiar Turn and singular Contrivance of these Mysterious Doctrines which argue them to be Divine We may therefore believe the Writings of the Prophets and Apostles to be the Word of God because of the wonderful Height and Sublimity of those Truths which are contained in them 2. The Exact Purity and Holiness both of Body and Soul of Heart and Life which are enjoin'd in these Writings are another Testimony of their being Divinely Inspired For though some other Books dictate Religion and Piety yet this is certain that all the true and just Measures of them were taken originally from this one Exact Standard which was prior to them all as I shall shew afterwards Besides the Love and Charity the Humility Meekness and all other Vertues which the Scriptures describe to us far exceed the most advantageous Representations the most exalted Ideas which the Heathen Moralists give of them These therefore are emphatically and eminently called by St. Paul the Holy Scriptures 2 Tim. 3. 15. because they breath the most consummate Goodness and Piety and that antecedently to all Writings whatsoever because every thing in them advanceth Holiness and that in Thought Word and Actions The End and Scope of them are to promote Sanctity of Life to make us every way better and even to render us * like God himself The Holy Scripture was intended to set forth the Divine Perfections to display the Heavenly Purity and thereby to commend the Excellency of a holy Life And it is certain that if with sincere and humble Minds we peruse this Book of God we shall find this blessed Result of it it will marvellously instruct us in the Knowledg of the Divine Attributes especially of God's Unspotted Holiness it will tincture our Minds with Religion it will pervade all our Faculties with a Spirit of Godliness and it will thorowly cleanse and sanctify both our Hearts and Lives which proves it to be from God But because I shall have occasion to say more of this when I treat of the Perfection of the Scriptures I will now dismiss it 3. To the Matter of Scripture we must refer the Prophecios and Predictions which are contained in it These I reckon another Internal Argument because they are drawn from what is comprehended in the very Scripture it self What a vast number is there of Prophecies of the Old and New Testament which we find fulfilled and accordingly are Testimonies of the Truth of these Scriptures Here I will a little enlarge and first I will begâ—n with that ancient Prophecy of Noah God shall enlarge Japheth and he shall dwell in the Tents of Shem and Canaan shall be his Servant Where are foretold things that happened above two thousand Years afterward for the Posterity of Iapheth viz. the Europeans especially the Greeks and Romans among other Conquests gain'd the possession of Iudea and other Eastern Countries which were the Portion of Shem. Again it was fulfilled thus by Christ's coming and preaching the Gospel and by his
Apostles propagating it the Gentiles who were of the Race of Iapheth were admitted into the Church of God which at first indeed consisted of those of the Posterity of Shem. Moses foretold the besieging of Ierusalem by the Assyrian Armies and the Calamities and Miseries which attended it which were very near a thousand Years after Moses's time The Deliverance of the Israelites from the Oppression and Slavery which they underwent in Egypt was promised to Abraham above four hundred Years before it happened King Iosias was expresly named three hundred Years before his Birth and consequently it was a longer time before he could demolish the Altars and destroy Idolatry at Bethel which was also particularly foretold by a Man of God Cyrus who first united the Kingdom of the Medes and Persians and was the first Emperour of the Second Chief Monarchy viz. the Persian was honourably named and foretold by Isaiah to be the Deliverer of the Jews out of their Captivity and the Restorer of their Temple almost two hundred Years before he was born and before that Deliverance was accomplished Isa. 44. 28. and 45. 1 -5. This is that Cyrus who conquered Astyages the last King of the Medes and translated the Empire to the Persians and brought Asia and all the East under his Power This is that Cyrus whose Life Xenophon wrote saith Sir W. Raleigh and from some things there related especially his last Oration at his Death we may probably gather that he received the Knowledg of the True God from Daniel when he govern'd Susa in Persia and that he had read Isaiah's Prophecy wherein he was expresly named And indeed Iosephus tells us that he had so and that when the Jews shewed Cyrus that Place of Scripture which foretold his Wars and Victory and likewise his Beneficence to the Jews he admired the Divinity of the Book and to make good what he read he conferr'd many great Kindnesses on that People It is no wonder therefore saith a Judicious Writer that the History of Cyrus's Life wrote by the foresaid Historian is thought by some to be a Fiction he being so Extraordinary a Person designed by God and signally foretold before-hand An extraordinary Spirit and Vigor actuated him which makes that Historical Account of him look like a Romance But notwithstanding what these Learned Men say I am doubtful whether this famous Cyrus whom I am now speaking of was he that this Historian gives us an account of for that Cyrus whom he describes died a Natural Death and expired peaceably on his Bed and among his Friends but this Cyrus that set up the Persian Monarchy died in the Wars and was overcome by Tomyris Queen of the Scythians Therefore 't is thought by others that the Life of Cyrus the Second is described by Xenophon To proceed the taking of Babylon and its being brought under the Power of the Medes and Persians were predicted by Isaiah many Years before they came to pass Isa. 47. 1 c. And this Noble Prophet hath deservedly gain'd the Title of Evangelical because he so exactly sets down what happened several hundred Years afterwards upon the Arrival of Christ and the Dispensation of the Gospel Ieremiah another noted Prophet prefixed the seventy Years of the Babylonian Captivity And in other Prophets who were Pen-men of the Old Testament there are very plain Predictions of future Events and the Accomplishment of them hath proved them to be True But the Spirit of Prophecy is most eminent and wonderful in Daniel who hath foretold the State of the World from the time of the Captivity wherein he lived till the Coming of Christ in the Flesh which was about five hundred Years after The Succession of the most famous Empires or Monarchies of the World is prophetically represented by him in his Interpretation of Nebuchadnezzar's Dream There as St. Ierom saith he shews that he had knowledg of all Times and was fore-acquainted with the various History of the whole World There you will see the Babylonian Medo-Persian Greek and Roman Monarchies decipher'd by the four known Metals Gold Silver Brass and Iron The Head of Gold is the Assyrian or Babylonian Empire which was the First and Richest Monarchy and was the Beginning and Head of the rest which were to follow The Breast and Arms of Silver are the Medo-Persian Empire which because it consisted of two People it is therefore fitly set forth by two Arms. Belly and Thighs of Brass are the Greek Empire which because it was chiefly divided into two Kingdoms of the Lagidae and Selâ—â—cidae it is well express'd by two Thighs Legs of Iron are the Roman Empire which being 〈◊〉 into Eastern and Western by occasion of Consâ—â—â—tine's tine's removing his Seat from Rome to Byzantium is not unfitly set forth by two Legs Its Feet are said to be partly Iron and partly Clay because being divided it was not all of a piece but was of a different Nature they could no more unite and cement than Iron and Clay Then you read of a Stone cut out without Hands i. e. the Lord Christ not born after the ordinary and humane way This Stone was first visible in the Days of those Kings ver 44. i. e. the Kings that make up the Roman Empire for then Christ was born then Christianity was first set up This Stone shall become a great Mountain and fill the whole Earth ver 35. and destroy the Gold Silver Brass and Iron i. e. put an end to these Empires Christ and his Church shall constitute another viz. a Fifth Empire much more Glorious and Renowned than the former ones This famous Prophecy of above two thousand Years date was in a signal manner verified at the Coming of Christ the King of Kings and Lord of Lords and it shall have a further Completion when the Christian Religion shall be propagated anew in the remote Parts of the World and at last shall become the Religion of the whole World and a Glorious Church shall be establish'd on the Earth In the seventh Chapter of this Prophecy you have the Vision of the Four Beasts which foretells the very same which was represented by the Four Metals but more particularly and largely First there is the Lion i. e. the Assyrian Monarchy which hath two Wings which denote the two part of that Empire Babylon and Assyria They are said to be plucked i. e. shattered and destroyed as we read they were by Darius and Cyrus This Lion is the same with the Golden Head in Nebuchadnezzar's Dream Next comes the Bear which is the Persian Monarchy set up by Cyrus as the former by Ninus and expired in Darius whom Alexander the Great slew in Battel The three Ribs in its Mouth are the three Chief Emperours or Kings of this Monarchy namely Cyrus Darius Artaxerxes who devoured much Flesh i. e. added many Nations to their Monarchy Or the three Ribs may signify the Persian Kingdom which had united to it the Medes
diving into some future Transactions which depend wholly on Natural Agents In the next place those Spirits have had long Experience of things and are thereby grown very sagacious and cunning and on that account are able to guess of things that are to come for by observing what hath a long time happened in such and such Circumstances they may not unsuccessfully sometimes conjecture what will be for the future Moreover those Nimble Intelligences travelling up and down the World ranging and flying about and visiting the remotest Regions of the Earth and that with unspeakable Expedition must needs inform themselves concerning the diverse Occurrences abroad and make very great Discoveries as to what shall be afterwards from the Consults and Actions which they behold in the World The Devil appearing in Samuel's Shape told King Saul he should be with him the day following for he might partly know the Event of the Battel by what he knew concerning the Enemies Strength and the Anger of God against that forsaken Prince c. Diodorus the Sicilian relates that the Chaldean Priests foretold the Death of Alexander the Great and the dividing of the Empire among his Captains which they might venture to do and it seems their Prediction succeeded by the Information they had from those Daemons they convers'd with who 't is likely not only saw the debauched Life of that King but the great Mischief which it did to his Body and from thence the probability of his being dispatched by a violent Fever of which we read he died and they were not ignorant of the Ambition and Contentions of his Captains nay perhaps they were conscious to some Cabals which promoted those Events and then 't is not to be wondred that they could foretel them But there was another way too of foreknowing these things for they might be found predicted in Daniel's Prophecies of which we have spoken which the Chaldean Priests had without doubt some knowledg of There they found it written in express words chap. 8. 8. The great Horn which as the preceding Verses will inform you is meant of Alexander the Great was broken i. e. in plain terms he died and for it came up four notable ones i. e. his four chief Commanders succeeded him in the Empire And this you will find repeated almost in the same words in chap. 11. 4. that there might be no mistake about the Prophecy But truly I am enclined to think that there is yet another Account to be given of this Passage in Diodorus for as I shall hereafter make it more evident there are a great many References in the Pagan Historians to what is recorded in the Old Testament though they are generally done with some Obscurity or Mistake And I take this to be of that nature for the Historian refers here not only to the Book of Daniel which questionless was very famous in those days and particularly to those Prophetick Words before cited but to Daniel himself He was that Chaldean Priest for though he was an Hebrew by Birth yet Chaldea was the Country he lived in and he was in high esteem with the Chaldean Kings But when the Historian speaks in the Plural of Chaldean Priests it is a pardonable Oversight and such as is frequent in Writers And he calls them Priests because among the Chaldeans their Priests were the most knowing Men and the Magi and these were Terms convertible sometimes Or to call Daniel a Priest instead of a Prophet is a Mistake both easy and excusable wherefore notwithstanding this small Slip there is reason to believe that the Historian refers to the Prophet Daniel who once and again in very intelligible though Prophetick Terms foretels the Death of that Great Monarch and the Division of his Kingdoms amongst his Captains I might add likewise that Evil Spirits are considerable Actors in the Affairs on Earth and therefore 't is no wonder that they are able to foretel what they themselves are designing to bring to pass They could easily inform Spurina of Iulius Caesar's Fate when they had been present at the Consults of the Senate and were Instigators to take away his Life St. Austin speaks of one that knew and could tell the Thoughts of Men as when one thought of a Verse in Virgil or the like But Luther said well the Devil had before possessed his Thoughts with that Verse and then it was not difficult to foretel what he did himself Thus you see how far and in what manner Devils and wicked Men by their Means may foreknow Futurities But now if we consider the things foretold in the Old and New Testament we cannot apply any thing of all this to them for the foreknowing that K. Iosias Cyrus and Alexander should appear in the World so many Years afterwards the predicting of the Succession of the three Great Monarchies for one of them was past the erecting of the Kingdom of Christ the wonderful Propagation of the Gospel the Conversion of Jews and Gentiles and the like could not possibly be from the sagacious Insight into the Nature of things which the Evil Spirits may attain to nor from their Observation and Experience which are only of things past or present nor from any Acquaintance with the Affairs of the World as being Actors in them for some of these Events which we have mentioned out of the Sacred Writings had no dependance on Common and Natural Causes and therefore could not be penetrated into by the most subtile Enquirers into Nature as we suppose Evil Angels to be and besides they were at so vast a distance in respect of Time that it is impossible to imagine that these Spiritual Agents could have any Part then to act in them No Man of Sense can prevail with himself to credit any such thing but on the contrary he must be forc'd to acknowledg that it is wholly against the Nature of those Events to be foreseen and discover'd by any Diabolick Skill so long a time before they actually happened Wherefore I conclude that the foreknowing and consequently the foretelling of them was by parâ—icular Revelation from God He was pleased by â—ecret Inspiration to inform his Servants and to give them a discovery of those things which no â—reated Understanding could discern Lastly This may suffice in answer to those who suppose that some Persons who converse with Diabolick Spirits may have some Foresight of future Contingencies this I say may suffice that the Case we speak of is far different here can be nothing of the Devil because these Prophecies and all the other Writings to the Old and New Testament tend to the promoting of Holiness and Godliness and the destroying the Works of the Devil Their main Design is to weaken and even demolish Satan's Kingdom and to set up that of Christ Jesus both in the Consciences and Lives of Men. It is ridiculous therefore to say that these Prophecies are from the Devil No Man of ordinary Sâ—nsâ— can digest such a
Proposition it is impossible it should gain the Assent of any intelligent and sober Person When we consider the Nature of these Prophecies and what they aim at we must needs own them to be from Him to whom all Future Things are Present and who is the Cause as well as the Foreseer of them And therefore when we observe that the things which the Writers of Holy Scripture have delivered are actually come to pass we may with reason conclude that their Writings are not Forgeries but on the contrary that the Penmen of them were Inspired Persons that they had the Gift of Prophecy which is an infallible Testimony of their Authority These things being thus foretold so long before and being exactly verified since it undeniably follows that the Books which contain these Predictions and are founded on them are True and Certain These Predictions coming from God are an aâ— red Proof that these Writings were endited him they being so great a part of them Thiâ— that which an antient Father long since deliverâ— The foretelling of future things saith he 〈◊〉 Characteristick Note of the Divine Authority 〈◊〉 the Scriptures for this is a thing that is aboâ—â— humane Nature and the Powers of it and 〈◊〉 only â—e effected by the Virtue of the Divine â—â—â—rit We may rely upon it as an impregnaâ— Maxim that the Spirit of Prophecy and the Fâ— filling of Prophecies are a Divine Proof of 〈◊〉 Truth of the Scriptures and are a sufficient Grouâ— to us of believing them to be the Word of Goâ— Thus from the Matter of the Holy Scriptures 〈◊〉 have undeniable Evidence of the Authority aâ— Truth of them Again the Manner of these Writings is anotheâ— Proof of the Divine Authority of them Theâ— are not writ as others are wont to be the Penmeâ— of these Sacred Books do not speak after the raâ—â—â— of other Writers How admirable is the Simplâ— city and Ingenuity of these Men all along Theâ— do not hide their own or others Failings yea eveâ— when they are very gross and scandalous thuâ— Moses recorded not only Noah's Drunkenness and Lot's Incest but his own rash Anger and Unbelieâ— and David registers in the 51st Psalm his own Murder and Adultery Ieremiah relates his own unbecoming Fears Discontents and Murmurings chap. 20. 7 8 14. The Writers of the New Testament conceal not the Infirmities and Defects 〈◊〉 the gross Miscarriages of themselves and of â—heir Brethren as their cowardly leaving of Christ 〈◊〉 his Passion Iohn's falling at the Feet of an Anâ—el to worship him Thomas his Infidelity Iohn â—nd Iames the Sons of Zebedee their unseasonaâ—le Ambition Peter's denying of Christ even with â—erjury This free and plain dealing of the Wriâ—ers of the Old and New Testament shews that â—hey are not the Writings of Men. A Man may â—ee that there is no worldly and sinister Design â—â—rried on in them but that the Glory of God is â—holly intended by their impartial discovery of â—he Truth Which was long since taken notice of â—y Arnobius in answer to that Cavil of the Pagans hat the History of the Gospel was writ by poor 〈◊〉 People and in a simple Manner Therefore â—aith he it is the more to be credited because they write so indifferently and impartially and out of Simplicity This Impartiality and Sincerity of theirs are an irrefragable Argument of the Truth of their Writings And here also you will find an excellent and admirable Composition of Simplicity and Majesty together Though the Strain be High and Lofty yet you may observe that at the same time it is Humble and Condescending To which purpose a Learned Father saith well The Language of Divine Wisdom in the Scripture is Low but the Sense is Sublime and Heavenly whereas on the contrary the Phrase of Heathen Writers is Splendid but the things couched in them are Poor and Mean The Scripture-Writers make it not their work to set off and commend thâ— Writings by being Elaborate and Exact Hâ— are no set Discourses no pointed Arguments 〈◊〉 affected Strains of Logick The Writers 〈◊〉 the Bible saith another antient Father did 〈◊〉 make their Writings in a way of Demonstration these unquestionable Witnesses of the Truth being above all Demonstration Nor shall yâ—â— find here that the Writers strain for Eleganciâ— and florid Expressions as other Authors are wonâ— here is no quaint and curious Method no formâ— Transitions no courting of the Readers no unnecessary Pageantry of Rhetorick to gain Admiration and Attention Especially the Stile of the Evangelists and Apostles is not tumid and affected but plain and simple and scorns the Ornamenâ— and Embellishments of Fancy for as an oâ— Christian said rightly Truth needs no Fucus anâ— Artifice and therefore the Sense not Words are minded in Scripture All good Men ought to be pleased with this Simplicity and Plainness of the Holy Stile of which there is a memorable Instance in an Ecclesiastical Historian who tells us that Spiridion a notable Confessor for the Christian Faith reproved one Tryphilius an Eloquent Man and converted by him to Christianity some time before because speaking one time in the famous Council of Nice he did instead of those Wordâ— of Christ Tolle grabatum tuum say Tolle lectum tuum humilem he reproved him I say and that very sharply for disdaining to use the word which the Scripture it self useth It is true the Words of Scripture seem sometimes to be common and rude and altogether ungraceful sometimes I say for I shall shew afterwards that Scripture is not destitute of its Graces of Speech but that seeming Commonness and Rudeness are great Tokens of the peculiar Excellency of the Stile of Scripture Gregory the Great excusing the Plainness and Rudeness of his Stile in his Comments on Iob professeth that he thought it unworthy of and unbecoming the Heavenly Oracles to restrain them to the nice Rules of Grammar Surely the Writers of the Bible might say so with more reason it became them not to stand upon those Niceties and Formalities of Speech which are so frequent in other Authors for it is fitting there should be a difference between Humane Writings and Divine I agree with a late Ingenious Author who declares that it fits not the Majesty of God whose Book this is to observe the humane Laws of Method and Niceness of Art Inspired Writings must not be like those of Men. The singular Grace of these is that they are not Artificial and Studied but Simple Plain and Careless and that their whole Frame and Contexture are not such as ours An artificial Method is below the Majesty of that Spirit which dictated them This would debase the Scriptures and equal them with the Writings of Men. Wherefore the oftner I look into that Sacred Volume and the more I observe it the more I am convinced that the Pens of the Writers were wholly directed by a Divine Hand For take any of the Books either Doctrinal
or Historical and you 'l presently find that the way oâ— Expression in them is different from what the Authors of themselves would have used If they had been left to their own Genius they would have delivered things in another Method and Manner than you see them in The Stile of them therefore shews the Author In short had the Scriptures been written in the common way of other Writers this would have disparaged them and we should have had no reason to think that they were Divinely inspired which is the thing I am now proving Nay I will adjoin this that the very Words and Phrases of Scripture were dictated by the Spirit the very particular Expressions and Modes of Speech were under the particular Guidance and Direction of the Holy Ghost I know there are many of a contrary Judgment among whom the worthy Writer whom I last quoted is not the least confident and positively asserts that the Stile and Language of Scripture were not dictated by the Holy Ghost but the Matter only The Words saith he were left to the Writers themselves who as Men of Sense could express their Minds in fit Terms And to prove that the Words were not dictated by the Spirit he urgeth this that Christ and his Apostles quote Places out of the Old Testament as they are translated by the Seventy which is not verbatim Now saith he they would have cited the Passages in the very original Phrases and Words if these had been from Divine Inspiration It is evident therefore that they are not because the Apostles use other Words and Terms far different from those in the Hebrew But this is no valid Argument if you rightly consider it for though the Apostles thought fit for some Reasons which I shall have occasion afterwards to offer to you to make use of the Septuagint Version which is but a Paraphrase in many places on the Original Text yet it doth not follow hence that the very Words of the Original were not dictated by the Holy Ghost Neither our Saviour nor the Evangelists and Apostles do hereby declare that the Hebrew Text was not inspired and that even as to the Phrase and Words but all that we gather from their using of the Greek Translation is this that they found it convenient at that time for Reasons which shall afterwards be alledged to quote some Places as they are rendred by those Translators and not exactly according to the Original This doth not necessarily imply much less prove that the Penmen of the Old Testament were not assisted by the Spirit in the very Words which they used But the contrary is grounded on very good Reason for these Sacred Writings being of a more excellent and transcendent Nature than all others in the World besides it was meet that they should surpass them all in This viz. the Divinity of the very Stile If you grant not this you acknowledg these Writings in one respect at least and that no inconsiderable one to be no better than the common Writings of other Men which certainly cannot but be look'd upon as a great vilifying of the Bible Christ promised his Disciples that when they should be brought before Governours and Kings for his Sake it should be given them what they should speak for as he adds it is not they that speak but the Spirit of their Father that speaketh in them Mat. 10. 19 20. And is it not most reasonable to think that the same Spirit taught the Writers of the Old and New Testament what they should speak and commit to writing and gave them Words to that purpose Especially if you consider that this was a Book which was to last to all Generations in the Church anâ— was designed for the use of the Faithful and for the confuting of their Adversaries to the World'â— End and accordingly was to be produced upon all Occasions and therefore was to be of an extraordinary Composure and every Word and Syllable was to be from God and the Direction of his Holy Spirit St. Peter assures us that the Writerâ— of the Old Testament spake as they were moved by the Holy Ghost their Speaking and consequently their Writing because this was according to that was by the special Motion and Influence of the Infallible Spirit therefore their very Words for those are necessarily included in speaking were dictated and directed by the same Spirit And the other Great Apostle tells us indefinitely and absolutely and without any restriction that 〈◊〉 Scripture is given by Inspiration of God Now if 〈◊〉 the Scripture be by Divine Inspiration it follows that the very Words of it are for the Words and Expressions and manner of Speech are a part of the Scripture wherefore if we grant that the Whole is by Inspiration we must necessarily grant likewise that the Parts of it are for the Parts constitute the Whole We have reason therefore to assert that every Word in Scripture is endited by God and that every Letter and Syllable of it is exact and that there is nothing wanting nothing superfluous no Fault nor Blemish in the Stile and Phraseology of it I cannot but here take notice of the fond Presumption of some of the Iewiâ—â— Rabbies and Masorites who alter some Words and Expressions in Scripture and put others into their place They forsooth in a more modest way as they pretend read instead of Vrine in 2 Kings 18. 27. Isa. 36. 12. the Water of the Feet instead of Shagal they read Shacab in all Texts for Gnapholim Deut. 28. 27. 1 Sam. 5. 6. they read Techorim so in other places where they think some Words are obscene they substitute others in their room These Men would be more modest than the Scripture and more chaste than the Holy Ghost and yet they herein contradict themselves for some of them have said the Hebrew Tongue is called Holy because it hath nothing obscence in it nothing of that nature can be utter'd and express'd in it This we are certain of that there cannot be better and fitter Words than what the Scripture hath for the Spirit endited them all and therefore the Practice of the conceited Rabbies is to be exploded There is not one Iota or the least Apex in Scripture which is put there to no purpose And the same Father as truly saith in another place It speaks nothing in vain nothing by chance And the reason is because All of it Words no less than Matter is dictated and delivered from above by an unerring Spirit Yet I speak not this as if the Sacred Writers of the Bible were so tied up by the Spirit that they cannot or do not make use of their own natural or acquired Skill Though the Words be dictated by the Spirit yet the Penmen might write and speak according to the Improvements they had made in Speech I do not by what I have said exclude the peculiar Eloquence or Strain of the Writers or their using the Helps of their Education
or their conforming to the Dialect of their Countrey for these are consistent with That Isaiah being a Courtier and a Person of Quality hath a neat and elegant Stile and yet so as he knows how to vary it according to the Matter he treats of But generally he is Lofty and Eloquent his Stile being raised by his Education which was sutable to his Noble Extraction for he was of the Blood Royal. Ieremiah and Amos being used to the Countrey are mean and homely in their Language the latter especially discovers his Condition and way of Life in his low and rural Strain So in the New Testament St. Luke who had improved himself by Art and Study is very observant of the Greek Elegancy and avoids all improper and exotick Terms in his Gospel and in the Acts. Indeed the Stile of the Sacred Penmen is very different and that Difference is an Excellency in this Book of God But that which I say is this the Writers leave not off their peculiar Stile though they were moved by the Spirit As this furnished them with new Expressions so it let them make use of their own usual ones but immediately directed and assisted them in the applying of them So that at the same time when they used their Natural Stile they were Divinely help'd to make it â—erviceable to that purpose which the Holy Ghost intended Hence I conclude that the Stile and Words and Composure of the Sacred Writings are such as ought to be reckoned Divine For this is one difference between this Book and others that every thing of it is Divine And therefore those Persons who dream of Solecisâ—â— in Holy Scripture are the greatest Solecisers themselves but especially those who assert there are Mistakes and literal Falsities in the Holy Book are utterly to be condemned Such is Episcopius who dares affirm That the Spirit left the Writers of the Holy Scripture to their own humane Frailty in delivering such things as belonged to Circumstances of a Fact Their Knowledg and Memory were deficient and fallible The Spirit did not tell St. Iohn how many Furlongs Christ's Disciples went chap. 6. 19. The same is to be asserted he saith as to some Names and other Circumstances of Time and Place which are not of the substance of the thing And before this you are told by â—â—o others that the Pen-men of Scripture 〈◊〉 in some light things not that they would falâ—â—ty but that they might forget some Passages Melchior Canus is of the opinion that there are some considerable Slips in Scripture from the weakness of the Evangelists and Apostles Memories Yea among the antient Fathers there was one who more grosly held that the Writers of the New Testament sometimes abused the Testimonies of the Prophets of the Old Testament and that they applied them to their present purpose although they were nothing to it Thus St. Paul he saith quoteth the Old Testament in his Epistles to the Romans Galatians and Ephesians only to serve his turn and to confute the Jews his Adversaries Read saith he these Epistles wherein the Apostle is wholly on the Polemick part and you will see how prudently and dissemblingly he acts in those Texts which he citeth out of the Old Testament And at other times this bold Man is not afraid to say that some of the Matters and Things in Scripture are set down wrong This is no less than Profane and Blasphemous Doctrine wherefore that Father is to be read with great Caution in such places as these We on the contrary assert that God was not only the Author of the Matter and Contents of Holy Writ but also of the Words and Expressions yea even when those Writers express their Sense in their own Terms i. e. according to the Way and Dialect which they were Masters of and which was most familiar to them even then they were immediately assisted 〈◊〉 the Spirit Which was absolutely necessary that this Book might have no Errors and Failings in it of any kind but that it might transcend all other Writings whatsoever If you do not hold this you make no considerable difference between the Holy Scriptures and other Writings Therefore I am thorowly convinced that this is a Truth and ought to be maintained viz. that the Holy Spirit endited the very Stile of Scripture that even this was by the immediate Inspiration of Heaven To the Manner of its writing I may well annex its Harmony and thence also prove it to be Divine Though there are several seeming Repugnancies of which I shall treat afterwards in a Discourse of the Stile of Scripture and endeavour to clear them up to the Satisfaction of every sober and considerate Person yet it cannot but be acknowledged that all the Parts of this Book do entirely agree and are consistent with one another This in other Books which are composed and written by one Author is not so admirable tho in those Pieces we oftentimes meet with very palpable Disagreements and Contradictions but here we are able to remember that notwithstanding these Books were written by different Persons and those many in number and disagreeing in Quality and extremely distant as to Time and Place yet their Writings contradict not one another but there is an excellent Harmony in all their Parts there is a perfect Concord and Consent among them all such as is not to be found in any other Authors in the World though of the same Sect and Party Excellently to this purpose a very Wise and Judicious Man thus speaks When several Men in several Ages not brought up under the same Education write it is not possible to find Unity in their Tenents or Positions because their Spirits Judgments and Fancies are different but where so many several Authors speaking and writing at several times agree not only in Matters Dogmatical of sublime and difficult Natures but also in Predictions of future and contingent Events whereof it is impossible for humane Understanding to make a Discovery without a superiour Discovery made to it I must needs conclude one and the same Divine Spirit declared the same Truths to these several Men. And as to the seeming Contrarieties of some Places of Scripture this should not at all trouble us for this is rather an Argument of the Truth and Authority of it it is a sign the Writers did not combine together to cheat and delude us If they had designed any such thing we should not have met with any Difficult and seemingly Repugnant Places in these Writings But seeing we do so this among other things may confirm us in this Belief that the Scriptures were not contrived by Men who had a design to impose upon us for if they had had such a Design they would have so ordered it that not the least appearance of Contradiction and Difference should have been found But truly there is no necessity of proceeding thus in this Discourse for to an unprejudiced and industrious Enquirer there is
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
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
been said it appears that the Jews weâ—â— very careful and studious very exact and curioâ—â— in Scripture by which means it happens that theâ— is an Impossibility of making any Alteration in 〈◊〉 without being discovered That is the only Reâ—son of my alledging here the Masoretick Notes 〈◊〉 I undertake not to defend the superstitious Râ—â—marks and Criticisms of the Masorites I applaud not their laborious Niceties their childish Transmutations and shuflling of Letters and Syllables their trifling Annotations on the Figure and Make of some Hebrew Letters But I only take notice of God's Providence in making these Critical Men to be very serviceable towards the preserving the Bible of the Old Testament in its Purity The Observations of these Masoretick Doctors who were Persons of great Skill in the Language and well acquainted with all the antient Copies and Manuscripts and who above a thousand Years ago exactly numbred all the Verses Words Letters and even the minutest parts of the Hebrew Text have been a great Security and Preservative to it they have kept it undepraved and uncorrupt and have made the Reading of it certain and unalterable This is the reason why that Excellent and Noble Personage the Learned Picus Mirandula so highly extols the Hebrew Cabala without doubt he saw this Usefulness and Excellency in it Nay before these Doctors of Tiberias drew up their Masoretick Notes there was it is probable extant something of this nature They had before this time some Accompt not only of all the Letters of the Bible but of all the Apices of them for to this our Saviour alludes in Mat. 5. 18. Not one Iot or one Tittle which latter is meant of those little Horns Pricks and Dots belonging to the Hebrew Letters Not only the smallest Letters as Iod but the Cuttings of those Letters were diligently observ'd by the Masoretick Jews And this their nice and almost fond Criticism was serviceable to the keeping of the Hebrew Text entire and unchanged Thus the Masoreth as they express it is a Hedg or Fence to the Law Theâ— critical Notes and Remarks of the old Jews havâ— preserved the Text of the Bible from being corrupted and abused So that we may from henâ— gather that we have in our hands the same Heâ—brew Text which was at first given by God to 〈◊〉 People But some tell us that the Old Testament 〈◊〉 bâ—rnt at the same time when the Temple was 〈◊〉 that Ezra after the Captivity dictated and writ 〈◊〉 over again according to what we find recordâ—â— in 2 Esdras 14. 21 23 24. So there was some Recovery of the Law but the Original Book beinâ— lost it cannot be imagined but that there are many â—aults and Mistakes in This which we have 〈◊〉 present I answer Either this Passage in the Aâ—pocryphal Writer speaks of some other Book distinct from that of the Mosaick Law or it is to bâ— reckoned as fabulous and supposititious and so 〈◊〉 Creditâ— is to be given to it for in Nehem. 8. 2 3. there is mention of the Book of the Law being broughâ— before the Congregation and its being read before 〈◊〉 Men and the Women but not a Syllable of the Maâ—tâ—r mentioned in Esdras is hero to be found Yes 't is implied that the Book of the Law was still the same for you may observe that there is a particular Account of what the Chaldeans destroyed and burnt and carried away at the taking of Ierusâ—â—em but there is not a word of these holy Books which most certainly would have been taken notice of they being of so inestimable a Vaâ—â—â— Morcover if we should suppose the Law was burnt in the Temple yet there were many Copies of it among the Jews which without doubt were preserved We have no reason therefore to suspect that the Hebrew Original of the Old Testament is corrupted But some of the Antient Fathers in the Christian Church as well as some Learned Moderns have asserted that the Hebrew is corrupted I answer first as to the Fathers it is granted that Iustin Martyr declares himself to be of this Opinion In his Dialogue with Trypho he considently assirms that the Jews erased many things out of the Bible and he assigns particular Instances in the Psalms Isaiah and Ieremiah And this they did saith he because they hated Christ and his Religion and thought some of those Places favoured the Christian Cause too much Here by the by you may take notice of that great Mistake and Oversight in Bishop Ward 's Essays where he peremptorily asserts that never any of the Antient Fathers have in their greatest heat of Zeal against the Iews accused them of such Corruption i. e. of the Scriptures But this is not the first time that Iustin Martyr hath suffer'd himself to be impos'd upon in matter of Historical Truth This among others is questionless a gross Mistake of that good Man and his strong Averseness to the Jews and his belief of their Willingness and Readiness to deprave the Scriptures for their own Ends betrayed him to it As for other Fathers as Tertullian Irenaecus Origen Eusebius who it is true sometimes complain that the Scripture is corrupted by the Jews they speak of their adulterating the Text rather as to the Sense than as to the Words they mean that the Translations which the Jews used were false for they generally adhered to Aquila's and Theodotion's Version and preferr'd it before that of the Seventy Whence their Interpretations of Scripture were unsound and erroneous and thereby they sometimes set up Judaism against Christianity But this was done without corrupting thâ— Hebrew Copies of the Bible And that the Jewâ— had been guilty of no such thing is expresly asserted and maintained by Ierom and Augustine two Antient Fathers of a great Fame for Learning and Piety as those before named These worthy Persons refute that Suspicion and Rumour which it seems were then risen namely that thâ— Jews had adulterated the Hebrew Text. Thesâ— Fathers not only declare that they did no such thing but they praise them for their Faithfulness in preserving the Bible pure and uncorrupt Then as to some of the Moderns who have asserted the Hebrew Copies to be faulty and depraved it is easy to see what it was that prompted them to it The Hebrew Text is corrupted and so is that of the Septuagint say the Romanists but the old Vulgar Latin is uncorrupt and infallible so determines the Tridentine Council Several of that Communion have written against the Purity of the Hebrew Copies and laboured to prove them corrupt but Morinus hath shewed himself more zealous than all of them in this Point and he frankly confesseth this was his main Design in it viz. to baffle the Protestants who make the Scripture the Rule of their Faith and Manners If the Originals of the Bible be lost and the Transcripts be defective and erroneous how can the Bible be a certain Rule What will become then of the
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
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
Heavenly Nature was not corrupted by the 〈◊〉 And in his Politicks where he likewise speaks â— the Primitive and Pure State of Man he tells â— that in those first Times Man got his Living with â— out Trouble and Labour that he fed only on â— Fruits of the Earth and that Nakedness was â— Attendant of that first and Golden Age of â— World alluding to Gen. 2. 25. They were both â— ked the Man and his Wife So an Antient Wâ— ter acquaints us that the Egyptians find in tâ— old Writings that the first Men and Women â— naked which is according to what 's read in tâ— place In the Sibylline Verses which are borrow from the Scripture tho same Allegories and Dâ— scriptions are used in setting forth the happy Aâ— of Man that you find used in that holy Book â— the Happiness of Paradise is obliquely described bâ— Homer and the Felicity of the First Age by Vagil And without question the Blessed State â— Paradise is referr'd to by Ovid in his descriptâ— on of the Golden Age or Saturn's Reign Theâ— we may see represented the Simplicity and Innocency of our First Parents the Peace and Tras quillity the Contentment and Satisfaction which were peculiar to the State of Integrity 〈◊〉 it self the Seat of this Happiness seems to have been known by the antient Pagans for it is probable their Writers understand this when they teâ— us of the Elysian Fields for Gardens such as wâ— Paradise and pleasant Fields are the same with them These you may see described by Plato â— his Phaedo where he tells us that they are blessed with a mild and gentle Air pleasant Streams a constant Spring fragrant Flowers and Fruits ever growing Of these Virgil speaks in his sixth Aenead And they are the same with the Fortunate Islands which the Greeks write of a Place of extraordinary Delight and where none but Good and Vertuous Men inhabit Or if we must parallel it with a Garden so expresly call'd we have Alciuous his Garden or Orchard in Homer which was taken from the description of Paradise saith Iustin Martyr in his Oration against the Gentiles Or the Garden of Adonis which is so celebrated may refer to that of Eden and is easily derived from it Or the Garden of Iupiter in Plato's Symposiacks may aenigmatically refer as thaâ— Learned Father Origen deemeth to that of Paradise So likewise may the pleasant Orchards of the Hesperides in which were Trees that bore Golden Apples and it may be some confirmation of this Notion that near the Fountain of the River Tiâ—gris on which Paradise was seated we read of a Place that bears the Name of Hispercitis and Hisperatis It is not unlikely that these diverse Gardins were transplanted from that in Eden It is not unlikely that some or all of these Greek Fables were founded in Truth and arose from what the Inspired Book tells us that God placed Man in a Garden the Garden of Eden which signifies Pleasure or Delight for it is added that here grew every Tree that is pleasant to the Sight and good for Food Gen. 2. 9. And as this Garden was the Platform of those before mentioned so the Tree of Life in this Garden gave rise to the Poets Nectar and Ambrosia brosia which are no other than the Food and Repast of these Earthly Gods these Divine Creatures that inhabit here The former of these according to one Derivation of it made the Drinkers of it ever youthful and another Etymology speaks this Drink to be such as suffers theâ— not to Die These were the very Blessings of the Tree of Life it had a property to keep off Old Age and to preserve Man's Life a long time The latter namely Ambrosia had the same Virtue it was said to keep those that ate it free from Mortality This therefore no less than the other seems to refer to and be borrowed from the Tree of Life which should have made the Eaters of it Immortal and secured them in a State of Blessedness for ever Thus the Production of Man and sundry things referring to his Blessed State in Innocency which are found in the Writings of the Heathens were taken from the Sacred Fountains and consequently the Writings of these Heathens do in some measure attest and confirm to us the Truth and Certainty of the Holy Scriptures III. The Fall of Adam and the several particular things relating to it are to be found in these Pagan Records First the Forerunner of it viz. the Degeneracy of the Angels is plainly spoken of by that Antient Philosopher Empedocles as Plutarch relates for whom else could he mean by his Daemons to whom he gives the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven-fallen Creatures than these Apostate Spirits who were thrust down from the Regions of Happiness above and became Devils by their own voluntary opposing of God and declining his Government Next we have good Records among the Pagans of the Fall it self of Adam and Eve especially of the latter because she was first and most eminent in the Transgression as the Apostle speaks and was the cause of the Man's defection from his Duty She is represented by Homer's Ate whom incensed Iupiter thrust down from Heaven threatning that she should never be restored to that Place again Though some have thought that this might refer to the Apostate Angels of whom before because it is common with the Poets to imply Many when they mention but One Person and so here though One be said to be cast down from Heaven yet it may intimate to us the Fall of all the cursed Crew of Wicked Angels But it is more natural I think to apply this Story it being of the Female Sex to our Grandmother Eve for what the Poets tell us of Ate viz. that she was the first-born Daughter of Iupiter and that she was that pernicious Woman that brought Mischief on the whole Race of Man exactly agrees to her so that there is no need of explaining it It is not to be doubted that our first Parent Eve was also meant by Pandora whom Hesiod and others of the Antients mention acquainting us that out of her deadly Box which she gave to Epimetheus flew all Evil into the World and thereby she became the Original of all the miserable Occurrences that happen to Humane Kind Eve was this Pandora who gave that fatal Gift of the Fruit of the Tree unto her Husband as it is express'd in Gen. 3. 6. and he himself afterwards with unspeakable Regret and too late an Insiâ—â—â— into his Condition whence he justly merits 〈◊〉 Title of Epimetheus repeats the same She 〈◊〉 me of it ver 13. and with it imparted all Evil 〈◊〉 Mankind Wherefore from that Unhappy 〈◊〉 and from her General Bestowing of all Evils on 〈◊〉 World she had the Name of Pandora among 〈◊〉 first Greek Poets who had arrived to some not 〈…〉 of this Unfortunate Woman's Miscarriage
〈◊〉 They had also as we learn from 〈◊〉 â—other Water to try Perjury which might be of the same Original Twelfthly We read in several Authors some of whom you will find quoted in Caelius Rhodiginâ—â— that Branches were used in the superstitious Rites of the Gentiles and in the Worship of their Gods Among the Athenians particularly there was a Festival which took its Name from Branches and Plutarch and others tell us that they went about with Boughs in their Hands in honour of Baccâ—â—â— If we compare this with what the Jews did in the Feast of Tabernacles as the Scripture testifieth and as Iosephus relates namely that they sat under Booths which they shadowed with Branches that they sacrificed to God holding in their Hands Boughs of Myrtle and Palm and that they went up and down many days with these in their hands we may gather hence that this Hebrew Rite was borrowed by the Gentiles who were very apish especially if we take notice that the Jews and Gentiles kept this sort of Feast at the same time of the Year For the Feast of Tabernacles was celebrated on the â—ifteenth Day of the Month Tirsi i. e. about the beginning of our September then it was that they feasted and made merry and express'd it by all signs of rejoicing and then it was also that the Pagans kept their great Feast in honour of Bacchus I know Plutarch derives that from this and so makes the Jews imitate the Gentiles as some of late have done but I hope I have suggested sufficient reason already and may do more afterward to antidote against this vain Conceit I pass on to other Particulars the 〈◊〉 mong the Iews nourished their Hair for a time 〈◊〉 then dedicated it to God which was done by cuttiâ—â— it off and offering it in the Temple or Tabeâ—â—â—cle and then burning it with the Sacrifice 〈◊〉 6. 18. That the Pagans imitated them in this 〈◊〉 evident thus concerning the Greeks 〈◊〉 testifies that they dedicated the First-fruits 〈◊〉 their Hair to Apollo Aesculapius Hercules 〈◊〉 and other Gods The Romans likewise the 〈◊〉 time they shaved their Beards and cut the Hair 〈◊〉 their Heads offered them to some Deity as 〈◊〉 be proved from Suetonius and other 〈◊〉 And not only the Greeks and Romans but the Assâ—â—rians and several other Nations took up this Oâ—stom as you may satisfy your selves abundantly froâ— some Criticks who have handled this Subject Several other things I might mention as the Jews putting away all Leaven at the Passover wheâ—ce perhaps Leavened Bread was not permitted to the Gentiles at some certain times yea it was not lawful saith Aulius Gellius for Iupiter's Priests to touch Leaven From the Jews the Custom of Circumcising went to several Nations and not from them to the Jews as Strabo Celsus and others conceited But Origen confutes this Mistake and shews that God himself first instituted this Ceremony that Abraham and his Race first practised it and in imitation of them the People of the next neighbouring Countries took it up as the Arabians and Egyptians Of these latter and the Ethiopians the Persians Phoenicians the Troâ—lodytae and those of Colchos Herodotus 〈◊〉 Strabo testify that this Rite was used by them Philostorgius relates the same of the antient Arabians Pythagoras was circumcised saith 〈◊〉 However this is certain that this Jewish Practice came into use among several Nations and it was originally from Abraham who was first circumcised and his Stock who were Jews I might add here that the Jews at circumcising the Child gave it a Name thence the Pagans took up the same Custom of giving Names to their Infants Hence Dies Nominalis went along with Dies Lustricus and this was about the eighth or ninth Day among the Romans which seems also to be in imitation of the Jews Bigamy was forbidden to the Pagan Priests as it was to the Jewish ones So in compliance with the Mosaick Law it was unlawful for their Priests to touch any dead Corps From the same Sacred Fountain was their Aqua Lustralis used in sprinkling of Sepulchres and to purify those who had touched them or came near them From the Law of Cherem the Anathema the Thing or Person devoted to Death Lev. 27. 28 29. seem to be derived the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Devota Capita The neighbouring Gentiles heard of the devoting to utter Destruction certain Cities and their Inhabitants and 't is likely they heard that this was done by the special Command of God Hence they apishly and superstitiously imitated this Usage as you have seen they do in other things and devoted certain Men to Death and Destruction to please and propitiate their Gods And this is the more credible because the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was sometimes confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used by the antient Greeks to signify those miserable and execrable Wretches who were thus destined to the Infernal Ghosts When any great Plague or Calamity broke in upon the Pagans Men as well as Beasts were devoted to Slaughter and given up as Propitiatory Offerings to their Deities and these I say were by them termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accursed Devoted Execrable Creatures which answers to the Jewish Cherems which were Things or Persons devoted to utter Destruction This Pagan Usage was but a Transcript of the Hebrew one Perhaps the use of Lots among the Gentiles had its Original from what the Sacred Writings relate of this Practice In Lev. 16. 8. two Goats in order to some Sacred Design were chosen by Lot Ioshuah found out Achan to be an Accursed Criminal by this means Iosh. 7. 14 18. The first Assignation of Portions in the Land of Canaan was by casting Lots Josh. 13. 2. Saul was chosen King of Israel thus 1 Sam. 10. 21. By the same Method Ionas was discovered to be the Cause of the Tempest Ionas 1. 7. From which antient Instances of Lottery it is probable the Gentiles borrowed the like Usage and made choice of their Military and Civil Officers and transacted other Matters in this way In Homer some of the Great Commanders are made after this fashion as Eurylochus and others Some of the Athenian Magistrates were annually call'd to their Places by Lot whence they were stilâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particularly this was the manner of chusing Judges at Athens as you may see in Caelius Rhodiginus Yea some were chosen into the Priesthood with this Ceremony and therefore had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle tells us in the fourth Book of his Politicks They used Lottery on other accounts as you may see in Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also was in use among the Old Romans sometimes and not only in the Election of Publick Officers but in other Affairs more especially in their Divinations these Lots were made use of as
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
observe how grosly the Latin Writers were mistaken it was a common thing with them to confound Iews and Christians and to make no distinction between them as I have shew'd on another occasion Tacitus's description of the Nation and Religion of the Iews together with the Original of them shews that that Excellent Historian was extremely ignorant of the Affairs of that People They were at first call'd Idaei faith he from the Mount Ida and afterward by an addition of a Letter they had the Name of Iudaei Their Sabbath was Consecrated to Saturn he saith and many such false and fabulous passages are to be found in the Account which he gives of them So Iustin shamefully errs in several things belonging to the Iewish History he makes Abraham the third King of the Iews Israel the Fourth Ioseph the Fifth and Moses whom he reckons to be Ioseph's Son the Sixth In his whole Thirty Sixth Book where he describes the Original and Increase of the Iewish Nation he hath almost as many mistakes as words The rest of the Pagan Historians exceedingly mistake when they Treat of that People because they did not rightly inform themselves and indeavour to have a perfect Account of the Iewish Matters Thus Iosephus himself excuses in part the Heathen Writers when they speak of things done in Iudea imputing their Errors to want of Knowledge and Information Yea he wonders not that the Iewish Nation was not known to some of them and that they write not a word of it for the most diligent Historians saith he were ignorant of France and Spain and he instances in Ephorus who he observes had so little knowledge of Spain that he took it for one single City and no more We might observe likewise that little or nothing is mention'd of this our Isle of Britain either by Greek or Roman Historians before Casar's Commentaries And in the same place he takes notice that neither Herodotus nor Thucydides nor any that were of that Age make mention of Rome although it had been in great power a long time and had waged so many Wars He adds that all Things of the Greeks are new and of yesterday giving this as one Reason why the Greek Historians make no mention of the Iewish Affairs They were themselves but upstarts in respect of the Iews But though they knew but little of them yet they feigned many things and represented them as they pleas'd Especially their Poets who were very ignorant of the Iewish Institution and of the true meaning of the most things which they had from those of that Nation or from their Books yet took the liberty to invent and add and to mingle their own Conceits and Fancies with that little which they had heard or knew of them 10. Some if not most of the Heathens out of Averseness and Hatred to the Iews perverted those things which had any Relation to that People This was a Nation that was separated from all others and was different from not to say contrary to the rest of the World in many things wherefore they grew odious and detestable and the Pagans wilfully Misrepresented and Traduced them and delighted to load them with all sorts of Calumnies All Writers bandied against the Iews and Christians they were all in League against these however they disagreed among themselves Hence it is that when-ever they present their Readers with any thing concerning them they generally shew that Ill-Will which they bore to them Thus Manethon the Egyptian Historian though he hath many things that agree with what the Scripture saith of the Iews yet he mis-represents several particulars and adds others in disgrace of Moses and the Israelites And indeed from Egypt was the rise of those Malicious Calumnies against them for the People of that Nation were sensible of and retain'd in their Minds the many Plagues that were inflicted on them for their sakes and the last Mortal Farewel in the Red-Sea and they expressed their implacable prejudice against them by reproaching them and they taught others to do so too Thus Iustin or rather Trogus Pompeius whom he Epitomizes tells us that the Iews were expell'd Egypt because God had Reveal'd to the Egyptians that the Plague which then raged among them could by no other way be allay'd than by that Nation 's being turn'd out Diodorus the Sicilian and Tacitus write that the Iews were thrust out of Egypt by the Inhabitants because they were Scabby and Leprous Apion with a detestable Impudence rails against this People and out of meer malice invents and forges Lies to disgrace them He not only repeats the foresaid Calumny viz. That they were expell'd out of that Country because their Bodies were over-run with Leprosie but he adds several others and miserably perverts the History of Moses Pliny avoucheth that Moses was a Magician and Strabo reckons him among Astrologers and Diviners So Ioseph is said to have been skill'd in Magick Arts. Though perhaps it might proceed from Ignorance only that some of the Pagan Historians reckon these in the number of Magicians for they had heard of what wonderful things these Great Men had done in Egypt the one when he grapled with the Egyptian Sorcerers the other in Interpreting of Dreams and they concluded they were effected by Magick accordingly they represented them as Persons of that Character But even the mistakes of these Gentile Writers concerning them and others shew that they had heard of such Men and the things they did and they are a Testimony of the reality of the History in general Then as for the Pagan Poets the same prejudice and Hatred reigned in them and discover'd themselves in Lies and Fictions about the Iews and what is related concerning them in the Old Testament When they refer to any passage in the Sacred Story they malitiously desile it with their own Inventions they distort and falsly deliver the circumtances and they blend it so with their own ridiculous Fancies that they turn it into a Fable Again if we may give credit to Deme 〈◊〉 Phalereus Library-Keeper to King Ptolo 〈◊〉 and who was the Man that first excited him to promote that notable work of Tran 〈◊〉 the Old Testament into Greek there was this Notion among the Pagan Writers that this Holy Book was not to be prophanely handled nor the Matters of it made common by every one that undertook to write yea that 〈◊〉 inserting of them into their Writings was I gross Prophaning of them and had met with ◠suitable punishment Thus one Theopompus who had inserted some passages of the Bible into his Writings was struck with Madness and another named Theodectes who made use of some place of Scripture in a Tragedy of his was almost deprived of his sight for it but the former when he was made sensible of his fault was restor'd to a right mind again and the latter upon acknowledging the like Offence recover'd his Eye-sight This was related saith Iosephus
to King Ptolomee by the foresaid Demetrius a very serious Man and it was assigned as a Reason why the Contents of these Sacred Writings which were so Divine and Admirable were but rarely mention'd by the Historians and Poets These Examples had struck a terrour into some of them having heard how some Prophaners of these Holy Things were Animadverted upon by a Divine Hand they were afraid to Record any passages in the Old Testament Therefore some of them chose rather to disguise the Sacred Stories and to stuff them with Fabulous Narrations that they might scarcely be known to have been borrowed from that Holy Book Lastly the Devil hath a design in all this Tertâ—lian's Words are remarkable when he had said that the Things which are contrary to Truth i. e. the Heathen Fables Rites and Usages are made out of the Truth i. e. the Holy Scriptures he further adds that this Imitating of the Truth is wrought by the Spirits of Error that is the Devils who affect sometimes to Ape God and what he doth This is most apparent that they are a Mimical fort of Creatures and shew themselves sometimes diligent Emulators of the most Holy Pâ—rsons and Things Their great Subtilty and Craft are to be discern'd here for when they brought the Hebreâ— Rites and Ceremonies of Gods own appointment into the 〈◊〉 Worship and Service they did this to Prophane them and â—o make them contemptible and ridiculous They did it that those Divine and Sacred Things might be despised and that they might be turn'd into Superstition and Idolatry So likewise they cunningly mixed something of sacred Truth with Fables that thereby they might make the things that are True to be suspected Satban is desirous to pervert and even erase the whole Sacred Scripture and Antient Truth but because he sees he cannot effect this he therefore contrives how he may disguise the Scripture-Stories he sets the Poets to work to make them into Fables and thinks by that means to take off our Esteem of those Inspired Writings and to diminish that Credit which we ought to give to those Sacred Truths He pushed on those Grecian Wits to obscure and deface the Old Names in Scripture that the Original of them might not be known He out of direct malice moved those fanciful Men to invent Fables to defame the Primitive Stories to blemish the Sacred History to obscure and pervert the Truth The Poets turning the Scriptures into Fabulous Narrations was the way to invalidate the Testimony of them and to make them seem a meer Poetick Fiction a Dream a Fansie that hath no real bottom It is no wonder then that the Devil imped their Fancies and assisted their Inventions and help'd them to change the Truth into a Lie that thereby he might rob God and the Scripture of their Honour This I say might be a device of that Evil Spirit as he hath Devices and Wiles of all sorts to elude the Authority of Sacred History and to take away the Credit of Divine Truth Again as that Crasty Spirit designs by this means to disparage yea to null the Truth so he thinks hereby to gain assent to Falshood and to promote the greatest Impiety imaginable for when Truth is mixed with Falshood he hopes that this latter will be entertain'd for the sake of the former And when Lewd and Vitious Practices are founded in those that are Innocent and Religious he expects that these should justifie those Perhaps when he added the Sacred Ceremonies of the Iews to the prophane Worship of the Gentiles he thought thereby to take away the difference between them and to render them alike so that Men should not be able to distinguish between a True and False way of Worship Thirdly the Devil's Design in introducing several Sacred rites and Customs into the practice of the Heathens was to conciliate to himself a greater Authority and Esteem a greater Glory and Repute among them He commends those things to the Pagans which were Religiously used and even by God's own People and prescrib'd by God himself this he doth to inveigle the Pagan World and to bring them to Admire and Worship him Wherefore an Answer may easily be return'd to that Objection of a late Learned Writer What advantage can the Devil have by his imitating the Divine Worship He ever Acts for some end that may be prositable to himself but how can this prove so seeing it would be more advantageous to him to institute a Worship and Ceremonies that are Diametnically contrary to those in the Divine Law that by those as by so many proper and peculiar Characters his Herd might be distinguished from the Flock of the Shepherd of Israel The Answer I say to this is very easie and obvious for there can be nothing more Advantageous to that Evil Spirit than his emulating of Divine Worship and appointing Ceremonies suitable to it for by this means his Kingdom is most sensibly advanced and that with the greatest Artifice and Craft imaginable because this Vile Fiend is Adored even whilst the Divine Worship of the True God seems to be earried on It was the Subtilty of this Great Mimick to approach as near to God and True Religion as he could to make use of those things which by God's own express Command were used in his Worship This is a cunning way of gaining Proselytes and increasing the number of his Worshippers Thus he Acts for some End and that a very Profitable one too certainly much more Profitable to him than if he had Instituted Proper and Peculiar Ceremonies of Worship for these would too palpably have distinguish'd his Herd from the True Flock whereas those bring them into a kind of Rivalty with it Besides this fond Emulation in the Devil is a gratifying of his first Proud Inclination and aspiring to be like God He is still Ambitious of Divine Honour otherwise certainly he would not have desired to be Worship'd by the Son of God himself And he would be Worshipp'd in the same way that God is with the same Signs and Badges of Adoration Hence most of those Sacred Rites enjoyned by God himself and made use of in his Worship by the Iewish Church were transferred by Sathan to his Idolatrous and Impious Worship This is the effect of his Haughty Spirit which thirsteth after Divine Honour even such as is given to the only True God Thus I have amply shew'd you how it came to pass that the Rites and Practices and the greatest Truths contained in the Holy Scripture were corrupted disguised misapplied and abused by the Pagans I have given you the Reasons and Arguments which may convince you of this and render you an account of the manner of it CHAP. IX The Author's Assertions Confirmed by the ample Suffrage of the Ancients and Moderns Consectaries drawn from the whole viz. That we cannot with any shew of Reason admit of the Opinion of those who hold that the Jews borrow'd all or most of
their Religious Rites from the Gentiles That from what hath been premised we may take notice of and admire the singular Providence of Heaven That we are ascertain'd of the Antiquity Reasonableness and Certainty of our Religion That we are reconcil'd to the writings of Prophane Authors That we are assured of the Truth and Authority of the Scriptures of the Old Testament I Will now add unto Reason and Evidence the Suffrage of the Learned and Wise whether Ancients or Moderns It was averr'd long since by Demetrius Phalereus that Great Historian and Philosopher in an Epistle of his to King Ptolomey that the Gentile Philosophers took many things from the Holy Scriptures as you will find him cited by Eusebius in his Evangelical Preparation This is an early Testimony to the truth of what I have asserted By this it appears that the Notion which I have offered is above two thousand years Old Iosephus the Learned Iew who lived about half a thousand years after attests the same and professedly proves that both Philosophers and Poets borrowed from the Sacred Fountains of Scripture This is abundantly testified by the Christian Fathers as Tatianus who hath a set Oration on this Subject that what Learning the Greeks gloried in was received all of it from the Barbarians as they call'd the Iews Tâ—eophilus Bishop of Antioch who lived likewise in the Second Century asserts this in defence of Christianity proving that whatever the Pagan Poets writ of Hell and the pains of it and several other Subjects in Divinity was stolen from the Writings of the inspired Prophets and that the Christian doctrine which is in a great part taken from them is the Ancientest Religion Iustin the Christian Philosopher and martyr speaks to the like purpose and proves that all the true Notions in Theology among the Pagans sprang from Moses and the Holy Writings and he instanceth in and enlargeth on many Particulars shewing that Orpheus Homer and Plato had several of their Words Phrases Opinions Traditions Descriptions from the Prophetick Writings He maintains that the Fables of Bacchus Hercules Aesculapius c. were made out of the depraved sense and meaning of the Holy Writ At another time he pursueth the same Argument and attempts to demonstrate that all the Great and Brave things in the Philosophers and Poets Writings are from the Holy Book Clement of Alexandria is very copious on this Theme The Scope of the first Book of his Stromata is to shew that the Philosophy of the Hebrews was many Generations older than that of the Gentiles and in prosecution of this he endeavours to evince that the Opinions of the Greek Philosophers and others were taken from Moses and other Hebrews And in the Second Book of his Stromata he farther insisteth on this Subject and proves that the Greeks were Notorious Plagiaries and stole their Philosophy from the Barbarians And so he goes on in the following Books to prove that all the good Notions among the Greeks came from the Hebrews that whatever Excellent Truths the former taught thâ—y had from the latter they Sacrilegiously took them from the Holy Patriarchs and Iews This is the sense of the forty seventh Chapter of Tertullian's Apologetick he there maintains that both Poets and Philosophers were beholding to the Prophets and derived all their best things from them Yea those very Arguments which the Pagans bring against the Christian Truth are fetch'd from it as I observ'd from him before I have mention'd Origen already but if you consult his Fourth Book against Celsus you will find this more largely asserted viz. That the Pagan Rites and Stories were taken from the Scriptures Eusebius likewise hath been quoted before but if the Reader think good to peruse the Author he will see this Argument insisted on in four or five Books together where he proves that the Greeks had some understanding of Moses's Theology and follow'd the Iewish Writers in several things which he makes good by alledging several passages out of Theophrastus Hecataeus Porphyrius Numenius Megasthenes c. And afterwards he goes on and more designedly clears this Proposition that what is good in the Writings of the Gentile Philosophers is all stoln from the Hebrews and that the Wisdom of the Greeks especially came from the Iews I might add the Testimony of St. Augustin who shews that the Platonists borrowed from the Scripture And of Theodoret who agrees with him in this and farther proves that other Philosophers had their Theologick Notions from Moses and the Prophets Thus we see this is an Old and Received Truth Nor doth it want the Sâ—ffrage of the most Learned Modern Writers some of whom without any order of time I will briefly mention Stuckius is very plain and peremptory and speaks the Sum of what we have delivered in the preceeding Discourse The whole Religion of the Old Pagans saith he proceeded from a depraved perverse and preposterous kind of imitating that Ancient and truly Divine Religion which the Patriarchs and their posterity the Iews had such a reverence for as being prescribed them by God himself Villalpandus on the Pentateuch professedly declares that the Sacrifices and other Usages among the Gentiles came from the Iews Who can deny saith another that the Laws which were given to those Holy Men the Hebrews came first to the Egyptians and then out of Egypt went to Greece The Elder Vossius hath in almost innumerable places assorted this that the Gentiles made a great number of their Fables out of the Histories which are in the Sacred Writings Bochart hath with great Wit and Learning traced and discovered the footsteps of Scripture-History among the Heathens in their Mythology It is the Opinion of Marcus Marinus that the Theological Sentiments concerning Divine Things were the same among all the Ancient Hebrews and Patriarchs but afterwards they were depraved by the Greeks and Converted into Fables Lewis Capell hath these express words In the Old Fables of the Greeks you may perceive some shadow and Image some dark and flying footsteps as 't were of several of the Histories in the Bible Which might be demonstrated by a manifold induction of particulars It is the declar'd judgment of another that the Gentiles were wont to transferr the more remarkable Histories of the Old Testament and the Divine Miracles related therein to their false Gods And he instances in several And because I have asserted in the foregoing Discourse that the Sacred Mysteries and Rites of God's own appointment have been prophaned and abused even to Magical purposes I will adjoyn here the Testimony of Petrus Crinitus who expresly tells us that the Egyptians and others made and invented Magical Ceremonies out of the Scacred Rites and Observances of the Iews and that they were wholly indebted to these for them Kircher and Isaac Vossius have done their part in this Subject but Huetius in his Evanâ—â—lical
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-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
Testimony of the Truth of Christianity as they were at that time But it is also Objected that the Number of the Sibylline Books is unknown and we can neither tell how many the Sibylls or their Writings were and as for their Quality and Condition of Life these are uncertainly delivered Nor do we well know their Names as appears from this that Cumaea in Virgil is put for Cumana and other Mistakes there are It is true the Opinions were various concerning these things their Names and Verses are often confounded and it is hard to distinguish them from one another This is granted and even by those who have with great Eagerness maintain'd the Credit and Authority of the Sibylls they acknowledge that it is much controverted What and how many these Prophetick Persons were and in what Times they lived and in what Countries they weâ—e bred Some say there was only One they think it was with thâ— Sibylls as with thâ— Iupiters and Hercules's and other Gods who were many and yet but One. Boisardus is perswadâ—d that the same Sibyll travelled into divers Countries and took her Name from the different places she leâ—t her Verses in And so a latâ— Author tells us there was but one Sibyll There were two of these Prophetesses saith Martianus Capella three saith Pliny four saith Aelian seven saith Salmasiâ—s Lactamius out of Varro that great Roman Antiquary concludes them to be Ten and names them thus The Delphick who was the Eldâ—st the Erythraean the Samian the Cumane the Cumaean the Hellespontiack or Trojan the Lesbick or Iabyck the â—hrygian the Tiburtine the Persian or Chaldaean Others add two more viz. Epiroâ—iâ—k and Egyptian and make them a compleat Douzen Thus the Reckoning is not alike but this is no Argument against what we have asserted It is not material how many the Sibylls or their Writings were it is frivolous to insist upon this They might all of them been put into one if Authors pleas'd or they might divide them into more as the way at some Coffee Houses now is to deal out Pamphlets Wherefore there is no reason to reject them on this account seeing we have proved that their Books were they more or fewer are owned as to the main by the Fathers and Primitive Christians to be true and seeing they were frequently made use of by them as sufficient Witnesses to the Truth of a great part of the Christian Religion And as for those Moderns who have rejected these Witnesses we may with reference to them take up that Lamentation of a late Learned Writer who himself is partly guilty of the Fault he complains of Verily the Christian Religion hath no Enemies more set against it than Christians themselves for you may observe that there is searcely any Prophecy or Testimony to be found concerning Christ among the Ancients which many even of the most Learned Men have not endeavoured to weaken yea utterly to destroy and annull This is a very deplorable Thing but it were easie to prove it most true in several Instances You will meet with some of them in the following part of this Discourse and more particularly in the Testimony concerning Christ which Iosephus gives But this which is now before us is as Signal a one as any that can be named for the Sibylls Verses are very express Attestations conceâ—ning our Saviour and his Great Undertakings Yet how strangely do Christian Men endeavor to enfeeble yea to baffle and subvert these Testimonials concerning our Lord They tell us they are the Forgeries of Iews and the Impostures of Heretical Christians and all manner of Objections they invent against them yea a late Writer pronounces these Sibylls to be mad and frentick People and so there is no heed to be given to what they say When it hath pleased God to afford us such a remarkable Confirmation of our Religion from the Mouths of Pagans is it not unpardonable Ingratitude thus to vilisie and reject it Is it not an Argument of a vile and perverse Spirit to use all means and those very shameful ones too to disprove that plain Evidence which these Sibylls bring and to shut their Ears to that repeated Testimony which they give to Christianity and the Blessed Author of it In short the Pagans had their Temples and Priests and Sacrifices and Oblations and Prayers and they had also their Scriptures i. e. the Sibylls Books In these was discovered the Council of God for the Sibylls according to the import of their Name were Interpreters of God's will to the Heathens In these were expresly fore-told the Birth of the Holy Jesus and many other remarkable things relating to Him By these Oracles the Gentiles were pre-admonished of Christ's Coming it seemed good to God to prepare them for the Gospel by these Forerunners and Messengers as he did the Iews by their extraordinary Prophets And they are usefull to Us as well as to the Gentiles we may be fortified in the Belief of our holy Religion by what they delivered They give a plain and clear suffrage for Christianity and the Founder of it The ancient Christians thought their Writings to be Authentick Records though now some are pleased to slight and vilifie them They look'd upon them as good Evidences of the Christian Faith and of the New-Testament which containeth it and there is still the same Reason that we should esteem them as such especially since the Objections to prove the falsity of these Books are very mean and weak Therefore to conclude till they can produce better Reasons against these Testimonials I think we may safely and reasonably make use of them CHAP. XI It is proved from particular unquestionable Testimonies of professed Enemies of Christ that there was a Person of such a Name and that all the great and eminent Circumstances of his Birth Life and Death are really true As to his Birth they attest the particular time of it the general Tax or Enrolling the wonderful Star the Murthering of the Infants of Bethlehem Then as to his Life and Actions Abgarus's Letter to our Saviour and our Saviour's Answer to it are proved to be an Authentick Evidence What the Emperor Augustus did in relation to Christ is considerâ—d The Defection of the Sun 's Light and the Earth-quake at our Saviour's Passion are not wholly pass'd over in silence by Heathen Writers HAving thus premised those Particulars which are of a middle kind between the former part of the Discourse and this I will now wholly insist on such things as are more Appropriated to the Subject I am Treating of This then I will prove from Witnessâ—s who are professed Enemies of Christ i. e. Pagans and Iews that there was a Peâ—son of such a Name and that all the great and â—minent Circumstances of this Persons Birth Life and Death are really true First The Pagan Historians pâ—esent us with his Name Tacitus telling how the Christians suffered for the firing of
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-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
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-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
mystical Sense of Christ who was the true Melchisedek that is King of Righteousness and King of â—eace This mystical Interpretation of that historical Passage is vouched by the inspired Penman who wrote the Epiâ—tle to the Hebrews Again it is written viz. in Gen. 16 21. that Abraham had two Sons the one by a Bond-maid the other by a Free-woman This is the Letter or History Now observe the figurative Interpretation of it which things saith the Apostle are an Allegory for these are the two Covenants that is these two Mothers Hagar and Sarah denote the two Covenants the Law and the Gospel the one from the Mount Sinai which gendreth to Bondage which is Hagar for this Hagar is Mount Sinai in Arabia that is the Law was given on Mount Sinai and brings Servitude and strict Observances with it this is represented by Hagar for the Name of Hagar signifies the Mount where the Law was given and answereth to Jerusalem that now is that is the present State of the Jews The Hagarens i. e. the Arabians and all that spring from Ismael as Historians tell us no less than the Apostle intimates here are bound by their own Laws to be circumcised and observe therein the Mosaical Law like the Iews and so they like Hagar their Mother are in a servile Condition still are in Bondage with their Children But Jerusalem which is above is free which is the Mother of us all that is Sarah which denotes the State of the Gospel that new City which Christ brought with him from Heaven of which all Christians are free Denizens is a free Woman and signifies that we Christians Gentiles as well as Jews for she is the Mother of us all are free from all Moses's Rites and are justified without them Gal. 4. 22 24 25 26. Thus it appears from the Apostle that besides the historical Sense there is a higher and nobler in the Old Teâ—tament and particularly in that Place of Genesis where the two Mothers Sarah and Hagar and the two Sons Isaac and Ishmael were designed to signify the different State of those in the Church of God they respect the Law and the Gospel the Mosaical and Christian Dispenâ—ation There was this besides the bare historical Sense From the same Divine Writer we learn that the Pillar of the Cloud the passing through the red Sea the Mannah the Drink out of the Rock and the Rock it self which you read of in Exodus had a spiritual meaning and therefore some of these especially are expresly called spiritual they did eat the same spiritual Meat and drink the same spiritual Drink for they drank of that spiritual Rock which followed them and that Rock was Christ. 1 Cor. 1 c. 1 2 3 4. Hence it is evident that this historical Part of the Book of Exodus is likewise symbolical and capable of a spiritual Construction though still the Truth and Reality of the History remain entire So what we read in Numb 22. 9. viz. that Moses made a Serpent of Brass and put it upon a Pole that if any Man bitten with a Serpent beheld it he might live i. e. be cured of the venemous Biting hath a secondary meaning in it as our Saviour himself interprets it namely that the Son of Man should be lifted up that whosoever believeth on him should not perish but have everlasting Life John 3. 14 15. The lifting up of the brazen Serpent upon a Pole in the Wilderness signified the lifting up of Christ upon the Cross for the healing and saving of all that look up to him with an Eye of Faith Thus when we read that God swore in Numb 14. 28. that the murmuring and unbelieving lsraelites should not enter into Canaan which the Psalmist calls their Rest Psal. 95. 11. the primary historical Sense is well known but besides this there is a secondary or spiritual one which our Apostle hath acquainted us with in Heb. 4. 1 c. Whence you may gather that in the History of the Israelites entring into the Promised Land and of the greatest Part of them that came out of Egypt being shut out there is a secondary meaning included viz. that Believers shall possess the Heavenly Canaan they shall enter into their everlasting Rest that Rest which remains to the People of God but Unbelievers shall come short not only of the Promise whicâ— is left of entring into this Rest but the Rest it self Thus you will find that Place in Numbers interpreted by the inâ—allible Apostle Again this mystical or secondary Sense is observable in those Places in the Mosaick Law which speak of the Rites and Services and Levitical Priesthood which the Jews were under as you may infer from three Chapters together in the Epistle to the Hebrews where the Apostle applies those things in a higher Sense viz. to Christ himself and his offering himself upon the Cross than ever was intended by the Letter But this double Sense of Scripture is no where more remarkable than in the Book of Psalms The 22d Psalm though primarily it be meant of David when he was in great Distress and forsaken of God yet secondarily i. e. mystically it is to be understood of our Blessed Savioâ—r when he was in his Passion and hung upon the Cross and accordingly you will find the first Words of it applied by himself Mattâ— 27. 46. My God my God why hast thou forsaken me And other Passages of this Psalm the 8th 16th 18th Verses are taken notice of by the Evangelist as fulfilled at that time Matth. 27. 35 43. Now it is certain they could not be fulfilled unless they had been meant in this mysterious Sense of Christ. The latter Part of the 16tâ— Psalm is spoken in David's Person and is without doâ—bt in the first and immediate Sense of it to be understood of him and of his Hopes of rising after Death to an endless Life But it is as clear from Acts 2. 25 c. that it was spoken of Christ the Son of David and who was typified by that holy King and Prophet for St. Peter saith there in his Sermon to the Jews David speaketh concerning him I foresaâ— the Lord always before my Face for he is on my right Hand that I should not be moved Therefore did my Heart rejoice and my Tongue was glad Moreover also my Flesh shall rest in Hope Because thou wilt not leave my Soul in Hell neither wilt thou suffer thy Holy One to see Corruption Thou wilt shew me the Path of Life c. Which are the four last Verses of that Psalm before-named and you may see in the following Words of this Chapter what the mystical Interpretation of them is according to that Apostle who had the Spirit to direct him to the utmost meaning of those Words Part of the 68th Psalm though it be David's Thanksgiving for the present Mercies he received yet undoubtedly it is a Prophetick Praising of God for the glorious Ascension of
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
by Emblems and Allâ—gories And Esop the famous moral Fabâ—list is the antientest Book in Prose that we have extant Hâ—raclitus gain'd the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becauâ—e of the Obscurity of his Writings by reason of his dark and enigmatical Representations of things Only Epicurus took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Motto and pretended to great Plainness and Perspicâ—ity But generally all the antientest Greek Sages were wont to â—et off their Opinions with a Mixture of Fable or Allegory This Symbolick Way of Learning was in use among the Gymnosophists and Druids as Laertius witnesses Phornutus faith the same of all the Antients Both Greeks and Barbarians used it saith Clemens of Alexandria This was partly the Fashion of the old Egyptians they used to wrap up the Mysteries of their Religion and of their Civil Affairs likewise in Hieroglyphick Figures as God who sees and sustains all things was represented by an Eye and a Staff the Periodical Revolution of the Year by a Serpent with his Tail in his Mouth a King by a Bee which is noted for its Honey and its Sting to tell us that Reward and Punishment are both necessary in Civil Government When they would represent Erudition or Learning they pictured the Heavens pouring down Dew which perhaps was borrowed from Moses Deut. 32. 2. My Doctrine shall drop as the Rain my Speech shall distil as the Dew For 't is not improbable that the Egyptians had many of their mystical Symbols and Expressions from the Jews as I have shew'd in another Place The Parabolical Way is not unlike to this it conveying the Notions of things to us by fit Representations by apt Symbols And our Saviour thought good to comport with this manner of Speech which he knew had been in use with the greatest Masters of Learning and he vouchsafed to imitate them because he could so innocently do it because as you shall hear by and by this was a very convenient and profitable way of imparting Truth to them 2. This Instructing by Parables and Allegories was used not only by the antient Philosophers and Sages among the Gentiles but as a learned Father hath amply shew'd by the holy Prophets and Men of God and other eminent Persons among the Jews of old There are interspersed in the Writings of the Old Testament several Parables and Speeches which are of a Parabolical Nature as Iotham's Parable of the Trees that went forth on a time to anoixt a King over them Judg. 9. 8. This indeed is properly an Apologue which in strictness of Speaking differs from a Parable in this that the Similitude is taken from a thing that is not only false but impossible for such is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this speaking of Trees which is here represented And such is that other Apologue viz. of the Thistle's sending to the Cedar 2 Chron. 25. 18. and an Overture of a Marriage between them which is mere Fiction and a bold attributing of humane Action to irrational and sensless things There is not a third in all the Bible of this sort But among the Parables used of old by God's People we may reckon that Aenigme or Parabolical Riddle of Sampson which he put forth at his Marriage-Feast Out of the Eater came forth Meat and out of the Strong came forth Sweetness Judg. 14. 14. Nathan's Parable of the Ewe-Lamb 2 Sam. 12. is a very notable one and is famous for the admirable Effect it had In Isaiah's Prophecy we read the Parable of a Vineyard ch 5. 1 c. and several Visions and Types in a Parabolical Manner In Ieremiah we have a great many Typical Representations and Parables as of the Linen Girdle and of the Bottles filled with Wine ch 13. of abstaining from Marriage ch 16. of a Potter ch 18. of a Potter's Vessel ch 19. of good and bad Figs ch 24. of a Cup of Wine ch 25. of Bonds and Yokes ch 27. In Ezekiel there is the like way of expressing great and important Truths viz. in a Symbolical way There you have the Types or Parables of a Siege ch 4. of a Barber's Razor ch 5. of a Chain ch 7. of Ezekiel's removing and of the Vine-tree ch 15. of two Eagles and a Vine ch 17. of Lions Whelps taken in a Pit ch 19. of a boiling Pot ch 24. Thus you see it was the antient Custom of the Prophets and holy Men to deliver their Instructions in way of Parables Yea this was the Guise and Genius of the Country the Eastern People used to wrap up their Observations on Nature and the Manners of Men in this mystical way Our Saviour vouchsafed to comply with the Practice of his Countrymen but especially he thought fit to conform himself to the manner of Speech and Delivery which the Prophets used and with which the Jews were acquainted Accordingly he delivered himself very often in a figurative and mystical Stile and uttered many excellent divine Truths in the dark way of Parables 3. He did this sometimes to hide his heavenly Matter from undeserving Persons that Pearls might not be cast before Swine nor Evangelical Truths be exposed to the wilful Despisers of the Gospel This Account our Saviour himself gives in Matth. 13. 10. When the Disciptes had said unto him Why speakesâ— thou unto them i. e. to the Multitude in Parables He answered and said Because it is given to you to know the Mysteries of the Kingdom of Heaven but unto them it is not given And v. 13. Therefore speak I to them in Parables because they seeing see not and bearing they hear not neither do they understand Some Parables which our Saviour propounded were so dark and obscure that none but the refined Minds of his Disciples could comprehend them Others who had wilfully blinded their Understandings were not able to see into the inward meaning of them Yea our blessed Lord designed to hide his Mysteries from those profane Persons and therefore disguised them in these dark Shadows 4. This artificial and allegorical Representation of things was to stir up our Diligence and to make the Truths when found out more acceptable If all Divine Veritles were propounded in an easy manner so that upon the first Proposal they were obvious to us this would nourish our Sloth and Idleness but when we see that our Blessed Instructor delivers some things which can't be understood without Difficulty and Pains this may invite us to be diligent in searching into the Mind of God and to use all our Indeavours to attain to a Knowledg of it 5. This may be assigned as another Reason why Christ was pleased to Discourse in Parables viz. that what he said might be the better fixed on their Memories for so it is that what comes in the way of Story or Narrative doth dwell longer with Men than another sort of Discourse As they listen to it with greater Attention â—o generally it makes a greater Impression upon them and consequently
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
which derides the 3d Chapter of Genesis and who committed it to the Press for the sake of some of the witty Folks of the Town and to please the Atheistical Rabble This signal Act of avenging Providence is well known to the World and I wish the ingenious Theorist would seriously reflect upon it and learn thence to make Sport with the Bible no more And I request him not to be offended at my plain Dealing with him for I assure him that I have said nothing out of any disrespect or ill Will to his Person but wholly from a deep Sense of the great Mischief which is like to ensue upon this late Attempt of his I abhor the treating of any learned Man's Writings with Contempt yea on the contrary I have always paid a due Respect and Deference to them though they are not adjusted to the Notions which I have of things But when I see the Holy Scriptures struck at and Religion it self shock'd and extremely hazarded I cannot forbear from uttering my Sentiments and â—hewing my just Indignation on such an Occasion Christian Charity which beareth all things endureth all things cannot by any Means brook this And I must freely tell this learned Writer that let his Character otherwise be never so fair and 't is not my Design to â—isown it or blemiâ—â— it in the least it is certain that the better this is the worse is his Enterprize for he seems to come sober and demure to undermine the Bible and destroy Christianity as many a Cracovian Reasoner hath done before him But truly there is little Sobriety in jesting and buffooning in jeering and drolling away our Religion and that under the Pretence of Philosophick Antiquity Nay let me tell him and I hope by this time his own Thoughts do so too that to trifle and droll after the Rate that he doth on the inspired History concerning Adam and Eve is a near Approach to Blasphemy I heartily wish he may be apprehensive of his Delinquency in this kind and that for the future he may guide himself by that wholsome Rule viz. that we are not to quit the literal Interpretation in any Place of Scripture unless there be a necessity of doing so And 't is certain there is none in the present Case nay there is an absolute Necessity of acknowledging the literal and historical Meaning unless we will subvert the very Foundations of our Religion He that makes this first Book of the Bible to be wholly mystical doth not observe the Distance between Genesis and some Part of the Revelation We must be careful that we follow not the Masters of abstruse Divinity so far that we exclude the literal Sense of Scripture for this will prove fatal to the Scriptures themselves and to all Religion especially Christianity If we dote upon Allegories and defy the Letter and History of the Bible we quite null these Sacred Writings because we thereby render them ambiguous and precarious we authorize any wild Interpretations that can be made of them If we may leave the literal Sense of Scripture when we please and fly to metaphorical and mystical ones then the Certainty of the Word of God will soon vanish for then we cannot tell what is true or what is false or if we know it we can never confute any Error or maintain any Truth from the Holy Writ For by this Means theâ—â—will be innumerable Explications of Scripture and who can possibly determine which of them is to be made choice of If you offer any Text to prove â—uch or such a Doctrine it will easily be evaded if the Letter may not be our Guide for it is but saying The Place is not meant as the Words sound but must be taken figuratively and mystically Thus Scripture it self is destroyed by cashiering the literal Acception of the Words Yea we destroy the whole Gospel and pluck up the Foundations of Christianity we deny Christ and all his blessed Undertakings for our Redemption and Salvation for these being Matter of Fact are founded upon the literal Account we have of them upon the historical Relation of them which we have in the Writings of the Evangelists and Apostles Thus dangerous and fatal it is to let go the literal Sense of Scripture and to catch at a mystical one only By this wild Practice Men attempt to thrust Religion out of the World or which is the same thing to present us with a metaphorical and allegorical Religion instâ—ad of a true and real one Therefore there is good Reason why we should not quit the literal Construction of Scripture Secondly The other Extream which is to be avoided by us is the resting altogether in the outside the looking no farther than the literal Meaning of Scripture There is such a thing as mystical or symbolical Divinity however some have mistaken and abused it and this if it be rightly used is exceeding profitable yea necessary for it is no other than the Reâ—ult of the mystical Sense of Scripture which I have been speaking of He is truly a Divine he may deservedly be said to have Skill in Christian Theology who contents not himself with the primary or literal Import of the Sacred Writings but dives into the secondary but more abstruse Meaning of them who penetrates into the hidden Mind of the Word of God If there be a 〈◊〉 Sense in Scripture as I have proved in several Instances it must be reckoned a great Oversight to say no worse in the Expositors of this Holy Book not to take notice of this Interpretation but to acquiesce wholly in the literal Meaning This is observable in the Expositions which some of the Rabbins give of the Bible for as the Jewish Caâ—alists are too allegorical as we took notice before so another Set of their Doctors is too much devoted to a literal Interpretation This they stick to when there is no Reason for it yea when the Words are plainly figurative and must needs be taken so Yet even then they interpret them according to the Letter and thence are produced some of those foolish Propositions and childish Assertions those groundless Fables and Legends yea those gross Lies and Forgeries which are found in the Books of the Rabbins Erasmus was faulty in this kind his Readers may observe that he neglected the mystical Sense of Scripture and resolutely adhered to the bare Letter In which he is followed by Calvin who generally leaves out the secondary and more sublime Sense of many Texts of Scripture and satisfies himself with the literal one only This he doth in his Comment on Gen. 3. 15. I will put Enmity between c. which he interprets simply of the Antipathy between Men and Serpents which is the poor and lank Interpretation which Iosephus the Jew gives of it as you have heard whereas those Words in the highest Meaning of them as the antientest and learnedest Fathersâ— have suggested are the first and grand Promise of the Messias made to our first Parents and
in them to all their Posterity Those Places Psal. 22. 16. They pierced my Hands and my Feet And ver 18. They part my Garments among them and cast Lots upon my Vesture Calvin is enclined to interpret simply and not concerning Christ he would have them to be only metaphorical Expressions of David's Calamities and Sufferings notwithstanding it is expresly said by the Evangelist St. Matthew that those things were done to Christ that it might be fulfilled which was spoken by the Prophet Matth. 27. 35. And by the Evangelist St. Iohn This was done that the Scripture should be fulfilled ch 19. 36 37. And so as to that Text Ier. 31. 22. The Lord hath created a new thing in the Earth a Woman shall compass a Man The same Author will not have this Prophecy for such it is though it seems to speak of a thing past it being the Custom of prophetick Writers to signify the future Time by the past as you shall hear afterwards he will not I say have this Prediction refer in the least to Christ and the Virgin Mary It is ridiculous he saith to understand it so And some other Prophecies which are meant of Christ he understands otherwise confining himself to the bare Letter of the Words Thus this excellent Person out of an Affectation of Novelty perverts those Scriptures which the antient Fathers quoted as spoken of Christ and he plainly tells us that the Fathers abused those Places But which is far worse he refuseth to expound some of those Texts of the Old Testament concerning Christ notwithstanding the Evangelical Writers in the New Testament alledg them as punctually fulfilled in him and in what he suffered For this Reason that renowned Man may be thought to incline to Iudaism or Arianism as much as Erasmus is thought by some for you shall find the one as well as the other interpreting Places of Scripture which speak of Christ quite to another Sense One of the Worthies of our Church excuseth the former of these Persons after this manner and why may not the same Excuse serve for the latter It was saith he rather fear lest he should give Offence unto the Jews than any Desire or Inclination to comply with them which makes him sometimes give the same Interpretations of Scriptures which they do without Search after farther Mysteries than the Letter it self doth administer It was the Candour of this excellent Divine to apologize thus for that great Man and the same Apology may serve for the other yet certainly we ought to supply the Defect of their Expositions on those Places by adding the secondary and mystical Sense to them else we leave those Texts maimed and imperfect yea we rob them of that which is most considerable and precious in them that which is the Dabar Gadol as the Jewish Masters call the mystical Sense this being great in comparison of the literal one which is call'd by them Dabar Katon little and inconsiderable viz. in respect of the other This was the Fault of another great Man great in Name as well as Worth Herein he disdains not to tread in the Steps of Mr. Calvin though in many other things he is very averse to his Expositions We shall find that when he treats of the Texts in the Old Testament which speak concerning Christ he generally interprets them in the first and literal Sense contrary to the Practice of all Apostolical and Antient Expositors who constantly search into the mystical Sense of Scripture as the choicest Treasure that is to be found in it Gold and Diamonds and the richest Gems lie hid in the Bowels of the Earth The richest and most precious Truths of Heaven are treasured up in the Entrails of this Holy Book they are hid in the most inward Recesses of it Demoâ—ritus could say Truth lies hid in a deep Pit This is most certain of Divine Truth contained in the Holy Scripture besides what we meet with in the Letter and Surface of it there is yet a more choice Discovery to be made by searching into the Depths of it and by Discerning the spiritual Meaning those deep things of God which lie covered under the Letter and History It is a Rule that holds good concerning the Divine as well as Humane Laws He that conâ—ines himself to the Letter sticks in the mere Bark and Outside and can go no further he reacheth not to the inward Sense Pith and Mind of those Laws We must needs fall short of the Truth of Scripture that sacred Law given us by God unless we indeavour to acquaint our selves with both these not only the historical but the more sublime and mystical Sense of it Both these jointly make up Divine Truth Therefore that is a good Rule in interpreting Scripture which was practised by Athanasius We saith he do not take away the Literal Sense to bring in the Spiritual one but we maintain the more powerful Meaning of the Spirit by keeping up the literal Sense These two must go together If we lay aside the former the Scripture is no longer Scripture i. e. a written Law made up of Letters and if we lay aside the latter we do Despite to the Spirit of Grace who hath lodged a farther Meaning in the Holy Scriptures which were inspired by him than that which is contained in the Letter Wherefore to understand the Scriptures as we should do we must be careful to find out the secondary or mystical Interpretation of the Words as well as the primary or literal And that we may know when the Sense is of the former and not of the latter sort it will be needful to observe these following Rules The first is given us by R. Ben-Ezra thus If any Precept in Scripture be not consonant to Reason it must not be taken in the simple or literal Sense as that Place Circumcise the Foreskin of your Hearts Deut. 10. 16. We cannot suppose this to be understood literally because saith he it is so unreasonable and absurd a thing yea indeed it is utterly impossible for there is no such thing as the Praeputium of the Heart In these and the like Places a spiritual Sense must be searched for otherwise we must assert that the Scripture enjoins us the doing of those things which cannot be done Besides if we understand it literally i. e. of the circumcising or paring off any Part of the Heart this is an inhumane and bloody thing to do this is to be cruel to our selves yea 't is Self-murder Therefore according to a second Rule which I am to propound this cannot be the Sense of the Place and consequently the literal Meaning is not intended here The Rule is this That all Precepts or Prohibitions which as to their Sound are wholly repugnant to the Moral Law and the express Command of God there contain in them some mystical or spiritual Sense By this you may judg of the Meaning of those Places of Scripture Prov. 23. 2. Put a
excellent Philosophy in several Places of Holy Scripture yet these Writings were never intended mainly for this End but for one far higher and nobler Hence it is that you hear the Holy Writers speaking sometimes not according to the very Nature of the things but according to their Appearance and the Opinion Men have of them Yea they oftentimes express themselves according to the received Opinions although they be erroneous and false as in the Instance before mentioned Theodoret gives us the Reason of it in his first Interrogatory upon Genesis he bâ—gins his Work with This that the Holy Script 〈◊〉 wont to sute its 〈◊〉 of Teaching to the 〈◊〉 of the Learne◠〈◊〉 d in another Place 〈◊〉 like purpose 〈◊〉 Scripture saith he 〈◊〉 as is most 〈◊〉 and fit for Men. The 〈◊〉 Ghost in it is pleased to condescend to their Capacities and to adapt himself to their shallow Apprehensions Thus frequently in the Scripture corporeal Properties are attributed to God you read of his Face and Back-parts Exod. 33. 23. and that these latter were seen by Moses which is spoken by way of Anthropopathy as Divines commonly speak i. e. after the manner of Men in compliance with their weak Capacities As when a Man's Face and Fore-parts are seen there is a considerable Discovery and Knowledg of his Person but when he is seen behind only it is imperfectly so was it when God appeared to Moses he shew'd himself to him not fully but in part as when a Man turns away his Face from another and lets him see only his Back-parts And so in other Places of Scripture we read of God's Eyes Ears Hands Feet and other bodily Parts and Members but we must not forget here the old Rule of Cyril of Alexandria When Members and Parts are attributed to God it is said after the manner of Men but it is to be understood in a Sense sutable to the Divine Nature And Athanasius hath the like Words on this Occasion But the not attending to this gave Rise to the Sect of the Anthropomorphites who pervesly understanding those Texts which ascribe these Parts to God held him to be Corporeal and of Humane Shape Tâ—ey 〈◊〉 not knowing not rightly interpreting the 〈◊〉 which sometimes speak after the Guise of 〈◊〉 in condescension to 〈◊〉 shallow Understandâ—â—â— Thus Gen. 6. 6. It 〈…〉 Lord that he 〈◊〉 Man and 1 Sam 〈◊〉 The Lord repented 〈◊〉 he made Saul King are 〈◊〉 that is as spoken in a vulgar manner and after the way of Mortals who when they repent abandon their former Doings So when God is said to repent that which we are to understand by it is this that he acts in a contrary manner to what he did before As in the forementioned Places it repented the Lord that he made Man the meaning is that he purposed to destroy Mankind viz. with a Deluge for so you find it explain'd in the next Verse the Lord said I will destroy Man whom I have created And when 't is said The Lord repented that be made Saul King the meaning is that he â—â—â—â—osed to depose him and set up another as you read he gave Order in the Words immediately following in the next Chapter Therefore Theodoret saith well God's Repenting is no other than the changing of his Dispensation And thus we are to interpret this Expression where-ever it occurs in Holy Writ for in many other Places God is said to repent of what he did as knowing that the Phrase of this Sacred Book is oftentimes fitted to the Apprehensions and Language of Men and not the absolute Reality of the thing That of St. Chrysostom is certainly true God accommodates himself sometimes to humane Infirmity when he speaks in Scripture So those Words are to be understood in Gen. 11. 5. The Lord came down to see the City And again ver 7. Let us go down which are spoken in a vulgar manner and with respect to the shallow Conceptions of Mankind And the same Expression is used in Gen. 18. 20 21. Exod. 3. 7 8. Psal. 144. 5. Isa. 64. 1. God is here said to come down which signifies God's taking more than ordinary Notice of the Actions of Men and his designing to do some extraordinary thing The Scripture calls the Angels that appeared to Abraham Men because they feem'd to be such The Man Gabriel you read of in Dan. 9. 21 because he appear'd in the Shape of Man And so in the New Testament the Angles at our Saviour's Sepulchre are stiled young Men because as to outward Appearance they were such Nothwithstanding what some Commentators have said upon 1 Sam. 28. 15. Samuel said to Saul and again ver 16. Then said Samuel I am fully perswaded that those Words are spoken according to the Appearance not the real Truth of the thing The Name of Samuel is given to the Devil or Spectre that appeared but we are not to think that Samuel himself in Body and Soul appear'd for 't is ridiculous as well as impious to imagine that the departed Saints are at the Command and Disposal of a Necromantick Witch a Cursed Sorceress a Hellish Hag as if she could fetch them down from the Celestial Regions when she pleaseth But this she did she raised a Spectre or substituted some Person who resembled Samuel whom she represented to Saul's Sight as if he were the Prophet Samuel indeed Thence we read in this Sacred History that Samuel said to Saul because he who appear'd in Samuel's Likeness was thought to be Samuel and thought to speak to Saul Thus a Learned Father long since expounded this Passage of Scripture and gives us this as the Reason of it We find this saith he to be the Custom of Scripture that oftentimes it relates that which is only in appearance instead of what is true and real And with him agrees another of the learned Antients The Sacred History saith he calls the Apparition Samuel because Saul believed it to be the real Samuel for the Scripture speaks frequently according to other Mens Belief and Notions So it usually calls those Gods that are not really such but because the false and feigned Deities of the Heathens were reputed True Gods by them therefore the Name of Gods is given them often in the Old Testament and sometimes in the New But to confine my self to this latter here we find several things delivered not according to the Reality of the Matter spoken of but according to the Sense and Notion of others So I understand our Saviour's Words Matth. 12. 5. The Priests in the Temple profane the Sabbath i. e. by killing of Beasts and doing other laborious Work they according to you profane that Holy-day according to the Notion which you Pharisees have of keeping and breaking the Sabbath and according to which you condemn me and my Disciples as Profaners of that Day The Phrase used by St. Mark ch 1. 32. is according to a very vulgar Conceit
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.
to die Accordingly the Poets feign the Palace of Sleep to be bordering on the Infernal Regions of Hell and Death Thus I have let you see in several Particulars and many more might have been produced that there are the very same Expressions in Scripture that we â—eet with in other Writers and certainly it is some Satisfaction to intelligent Minds to observe the handsome Agreement between both CHAP. III. There are in the Sacred Writ the same Grammatical Figures which are found in other Writers as an Enallage of Person of Number of Time One Bodily Sense is mentioned instead of another There is an exchange of the Positive Comparative and Superlative A Negative is put for a Comparative this shew'd in a great number of Instances in the Writings both of the Old and New Testament An Hendyadis is usual in Scripture So is a Prolepsis And an Hysterosis The reason which Monsieur Simon gives of this latter is refuted 1. By proving the Antiquity of Parchment-scrolls used in writing 2. By shewing that they were well fastned together so that they could not easily be misplaced and transposed much less be lost as this Writer imagines Josephus's remarkable Testimony produced to confirm both these The true reason and occasion of some Transpositions in the Old Testament assigned IN the next place I will shew you that there are in the Sacred Writ the same Grammatical and Rhetorical Figures which are found in Other Writers It will be very useful to insist a while upon these because we cannot attain to a right understanding of the Scriptures unless we have some insight into them yea we shall sometimes miserably mistake the sense and meaning of this Holy Book if we are not acquainted with the nature of the Scripture-Stile as to this very thing I know these Figures some of them especially are observed and taken notice of by several Writers but my chief Design is to give some Instances of them which are not taken notice of by Others and yet are very necessary to be known in order to the right understanding the Holy Scriptures There are several of these I shall produce You must know then that those Grammatical Figures or Defective Modes of speaking which are found in the Bible are such as these First there is an Enallage of the Person i. e. it is usual to put one Person in Grammatical Construction for another Thus we is instead of they Psal. 66. 6. your Heart for their Heart Psal. 22. 26. They for he Eccles. 7. 29. they have sought out which refers to Man in the preceding Clause They instead of ye Isa. 61. 7. They for she as in 1 Tim. 2. 15. if they continue i. e. if she viz. the Woman spoken of before continue in Faith c. and she is expresly mentioned in the Clause immediately foregoing So in Gal. 6. 1. thy self should be themselves for it refers to ye in the preceding words But the Instances are almost numberless wherein I might shew you this Change of Persons It is enough to have hinted this at present that you may continually take notice of this in the Stile of the Sacred Writers and that you may direct your selves in the understanding of some places which cannot rightly be interpreted unless we observe this Grammatical Alteration and thereby guide our Thoughts to the sense of the words And this also might be suggested that this way of Speech is used then generally when there is a sudden Transition from one thing to another or when there is a Distribution of the Matter treated of and sometimes when there is a Familiar and Easy expressing of things yea at other times when a near Concernedness of the Persons spoken of is to be taken notice of Next you may observe the Change of Number you will find it common in Scripture to express one Number by another especially the Singular by the Plural As 't is said the Ark rested on the Mountains of Ararat i. e. on one of those Mountains Gen. 8. 4. for it could not rest on them all The Graves are ready for me Job 17. 1. instead of the Grave and so in ch 21. v. 32. according to the Hebrew tho not in our Translation A single River is meant when Rivers are named as you read of the Gates of the Rivers when Tigris only is meant Nah. 2. 6. That Sacrifices is put for a Sacrifice in Heb. 9. 23. is plain for the Apostle there speaks of the Sacrifice and Death of Christ. In these and many other places the Plural Number supplies the room of the Singular And in some other Texts the Singular is mentioned instead of the Plural as in Iob 37. 6. Cloud for Clouds Psal. 9. 20. That the Nations may know themselves to be but Man for so 't is in the Hebrew instead of Men. Isa. 3. 12. Child for so you have it in the Original for Children Ezek. 31. 3. Branch as the Hebrew hath it for Branches A Sheaf for Sheaves Amos 2. 13. And the like is observable in the New Testament that they may shave their Head so 't is in the Greek Acts 21. 24. for Heads Loin for Loins Heb. 7. 5. Body for Bodies Phil. 3. 21. Heart for Hearts Rom. 1. 21. and the same Enallage is in 1 Cor. 4. 2. Thus it is the usual way of the Sacred Writers who in this as in many other things are followed by the best Greek and Latin Authors to exchange one Number for another and it will be requisite for the Inquisitive Reader to observe this manner of speaking because otherwise sometimes he will miss of the true Sense of the Place where this kind of Stile is made use of I pass to the Enallage of Time which is very frequent in the Holy Writ In the Prophetick Writers especially this is observable there the Present or rather the Praeterperfect Tense for the Hebrews have no Present Tense is used very commonly for the Future as in 1 Kings 13. 2. A Child is born according to the Hebrew for shall be born Isa. 9. 2. The People that walked in Darkness have seen a great Light prophetically for shall see Ch. 9. 6. Unto us a Child is born unto us a Son is given instead of shall be born shall be given So in the New Testament in that Prophecy of Enoch quoted by St. Iude ver 14. The Lord cometh or hath come with ten thousand of his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplies the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come unto you John 14. 18. for so 't is in the Greek should in Propriety of Speaking be I will come unto you and therefore it is so translated in our Eâ—glish Bibles In such like Places things are spoken in the Present or Praeterperfect Tense to signify the Reality and Certainty of them to let us know they shall as surely be fulfill'd as if they were so already And as the Present or Praeterit is put for the Future so this is sometimes
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
Kingdom though from very small Beginnings compares them to a Grain of Mustard-seed and by a Lessening Hyperbole calls this the Least of all Seeds though in exact speaking it be not so But if this way of interpreting Christ's Words which I now offer be not approved of then you may expound them thus that this Seed is oâ—e of the least of all Seeds or you may understand them spoken Respectively that is it is the Least of all such Seeds as extend to large Productions no Seed so little sendeth forth Branches so wide or bringeth forth its Fruit after that plentiful manner Thus you may understand the Words but in my Judgment the resolving them into an Hyperbole is the best way though it be not made use â—f by Expositors And how indeed could it when they took the Seed of Mustard to be Absolutely the least of all Grains whatsoever That of our Saviour in Luke 19. 44. They shall not leave in thee one Stone upon another which is spoken of the Last and Final Devastation of Ierusalem is generally supposed to be an Hyperbolical Expression and consequently not true in Strictness of Speech for can we think say some that the Roman Armies had nothing else to do but to pick out all the Stones in the Foundations and throw them away Those who talk thus do not remember what was done at several times towards the compleat and total Destruction of that Place This Passage of our Blessed Lord seems to refer particularly and signally to the digging up the Foundations of the City and Temple and the very ploughing up the Ground by Titus's Command which the Jews themselves do not deny and also to that Prodigious Earthquake in Iulian's time whereby the remaining Parts of the Foundations were wholly broken up and scattered abroad Here was an Exact fulfilling of Christ's Prediction without any Hyperbole As for that Close of St. Iohn's Gospel Even the Woâ—ld it self could not contain the Books that should be written chap. 21 25. Eusâ—bius and St. Aâ—gustin of old and others more lately understand it thus The World that is the Men of the World could not contain that is conceive comprehend and digest the Books that should be written concerning our Saviour's Deeds Their Understandings are weak and must needs have been oppressed with so many Books on that Subject So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is to be taken in Matth. 19. 11. All Men cannot receive or contain this Saying and in this Sense it is used by Philo who speaking of the Knowledge of the Nature of God and how unsearchable it is saith that neither Heaven nor Earth are able to contain i. e. to comprehend it But a modern Critick thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signiâ—ies to entertain and approve of and accordingly his Gloss on the Words is this The whole World would scorn reject and slight all the Books which should be writ of Christ it having despised these that are already writ The World hath other Employment it would not read and peruse such Writings This seems to be the meaning of the Verb in 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive entertain approve of us And Dionys. Halicarn uses the word thus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City admits not of i. e. scorns good Men. But though this and the other be the meaning of the Word sometimes yet it is very Rare and Unusual besides that it is Improper and Metaphorical and in such a case it is more reasonable to choose and imbrace that Sense of the Word which is common and usual as also genuine and proper and then the meaning is that the World as capacious and wide as it is is not able to hold oâ— contain all the Books that might have been written concerning Christ and his Works But this cannot be the Sâ—nsâ— here you will say because then our Saviour'â— Words would not be true for the World is able is wide enough to contain to hold those Books and many more besides I answer I grant this to be true in the strict way of speaking but the Evangelist St. Iohn had a mind to conclude his Book with some Great Word concerning his Dear Master and Saviour and therefore expresseth himself thus in a High and Hyperbolical manner The World it self could not contain the Books that should be written of him As if he had said Though I and otherâ— have recorded the Sayings and Doings of the Blessed Jesus yet this is nothing in comparison of what might be said on this vast Subject Theâ—e is unspeakably much more reâ—naining than hath been told you What he said and did was so Great and so Admirable that Innumerable Volumes might be filled with enlarging on that copious Matter I may say to you the Whole World as wide and ample as it is is not able to contain those Immense Treatises those Infinite Discourses which might be written in relating all the Passages that concern'd our Blessed Lord and in commendation of them Observâ— it the Evangelist saith the World it self i. e. this Material Local World therefore it cann't be understood of the Men of the world as those of the former Opinions fancied Besides it is observable that he speaks not Absolutely here but in a Qualified Manner I suppose I think I conceive the World it self cannot contain c. which plainly shews that the Words cannot be meant in the former Senses For what Sense can you make of this I suppose I think that all the Men in the World cannot comprehend the Books which should be written or I suppose all the Men in the World cannot entertain and approve of them Whether he supposed it or not it would be so and this is a thing not to be supposed but really believed and directly asserted if it be true But if you admit of the plain Sense of the Words which I have propounded then his supposing may be very pertinent and consisâ—ent here for it is but a kind of a Supposition not an Exact and Strict Truth which he here uttereth it is a Lofty Strain or Hyperbole which he shuts up his Gospel with I think in a manner â—aith he that the Whole World it self cannot contain the Books that might be composed and written on this Glorious Theme which is so Various so Voluminous Thus you see the Words must be understood in this way for the others are not reconcilable to good Sense And indeed this manner of Stile is but parallel with other Passages in Scripture as Gen. 13. 6. The Land was not able â—o bear them viz. Lot and Abraham and their Flocks which expresses how exceeding Numerous they were So some understand Luke 2. 1. There went out a Decree that all the World should be taxed which sets forth the Largeness and Vast Extent of the Emperor's Dominions not that all the World strictly speaking was to be taxâ—d for 't was not all in his Power It was said of our
imagine that this shaking off the Dust of the Feet or Shoes hath assinity with the Jewish Rite of pulling off the Shoe mention'd Deut. 25. 9. Ruth 4. 7. which was a Ceremony of Disgrace performed by the Relict of the Deceased Brother to the Surviving one who refused to marry her But this Opinion hath but few Abettors and indeed 't is a wonder it hath had any for there is a vast difference between the shaking off the Dust of the Feet and the plucking off the Shoe Others think this Practice is of the same Nature with shaking the Lap or Garment which was an usage among the Hebrews and they would by this shâ—w that they wish'd or pray'd that such an one might bâ— shakâ—n removed deprived of his Goods and Possession Thus Nehemiah used this Rite against those that exacted Usury of their Brethren Neâ— 5. 13. And this shaking of the Rayment was practis'd by St. Paul against the blaspheming Jews Acts 18. 6. But this is a quite different thing from what we are speaking of unless we can prove that Dust and Clothing are convertible But Dr. Lightfoot refers this Passage to that particulaâ— Saying of the Jews That the Dust of a Heathen Land defiles a Man and makes him Unclean So that our Saviour bad the Apostles shake off the Dust from their Feet to shew how they reputed those People viz. as Heathenish and Prophane and consequently they were not to be convers'd with The Apostles scorn'd to have any thing to do with them and as a Sign of that they would not carry away any thing that belonged to that Place no not so much as the Dust of it But if I may be permitted to offer my Thoughts there is something more in these Words than this It is true this is signified that they would not hold Correspondence with those unworthy Persons that rejected the Gospel they would not suffer the very Dust of the Place to adhere to the Soles of their Feet but that is not all It is further and more particularly signified that the Apostles were to leave the Place speedily When they are commanded to shake off the Dust of their Feet the more especial Meaning is that they must stay no longer in the Place but be gone from it with all the Expedition they can and they must not carry so much as the Dust to burden them It is something related as I apprehend to that other Counsel of our Saviour in the very same Chapter or rather it seems to be the same but mentioned again in other terms as is usual with our Lord When they persecute you in one City flee ye into another ver 23. with what Speed you can depart from the Place where you are so ill used When you find that your Preaching is wholly despised make no Delay but hasten away that you may be in a Capacity to do good in some other Places where you may be kindly received As soon as you see your Message is scorn'd and rejected shake the Dust off your Feet and be gone away immediately This seems to be the genuine Tendency of the Words for we must know that Iudea some part of it especially was a dry hot and dusty Countrey whence it was a Custom among them to have their Feet wash'd as soon as they came into a House this was part of the Welcome which they look'd for and when this Ceremony was omitted they gathered thence that they were Unacceptable Guests Therefore saith Christ if you find not this Welcome if your Feet are not wash'd and the Dust wiped off by some of the House do this part your selves that thereby you may be somewhat refresh'd lightly shake off some of the Dust and go your way and leave the Habitation forthwith So that these Words denote Haste and Expedition which may be confirmed from that Saying of the Jews which they used in Traffick Whilst the Dust is on your Feet before 't is all wiped off sell what you have i. e. sell quickly So Pie-Powder-Court among us which is incident to every Fair and Market as a Court Baron to a Mannor is that where Causes are tried cursorily and in haste This Dusty-foot Court is so call'd to signify the Quickness of Dispatch in it Thus among the Greek Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Latins Pedaneus Iudex was a sorry mean inferiour Judg a Pedant in Law that judged standing on foot on the plain Ground and had not a Chair or Tribunal he judg'd as it were in transitu passing going on foot He was a Judg of the Court of Pie Powder pedis pulverisati as our Lawyers call it because they came to it in haste and had no time to wipe off the Dirt which they contracted in their Travels Thus there is some Analogy between this way of speaking and that which I am now treating of Our Saviour adviseth his Travelling Apostles to use Prudence to be gone as fast as they could out of those Cities and Towns where the Inhabitants were wholly averse to the Preaching of the Gospel and especially when they saw it would be attended with Persecution And we read that the Apostles put this in practice when they were at Antioch where they were severely handled and saw they should be expell'd out of those Coasts they shook off the Dust of their Feet against them and came to â—conium in all haste Acts 13. 50 51. This was a Sign of Speed and so the Meaning of Christ's Injunction was that when they perceived the Gospel was rejected and themselves were in great Danger they should presently depart from the Place and stay no longer among such vile People But withal I deny not that this was to be for a Testimony against them as 't is said Mark 6. 11. it was to bear witness against the Despisers of the Gospel and the Persecutors of the holy Professors of it And moreover it was a Token of Contempt and Abhorrence and with reference to a Jewish Saying before mention'd might be spoken in a Proverbial way Lastly it might be shew'd here that many of Christâ—s Parables of which I have treated before were borrowed from the Iewish Doctors That of Dives and Lazarus is cited in the Gemara on the Babylonian Talmud The Parable of the Labourers in the Vineyard is mentioned in the same Place in the Title Beracoth and that of the five wise and five foolish Virgins is spoken of in the Book of the Sabbath and some others might be instanc'd in but I will add no more under this Head CHAP. VI. There is in Scripture a great and delightful Variety of Languages Some Chapters and Verses of the Old Testament are in Chaldee Here are Persian African Arabick Syriac Phoenician Words In the New Testament there are some Hebrew and Persian many Latin and Syriac Words Hebraisms i. e. Phrases proper to the Hebrews are not only in the Old Testament where many Examples are produced but in the New where besides
many other Hebrew Modes of Speech the Vse of God's Name to augment and inhanse the Sense the Vse of the word Sons or Children not only applied to Persons but Things the Import of the word first-born or first-begotten and of those Expressions the Son of Man a Weight of Glory are chiefly insisted upon There are no Soloecisms in Scripture St. Jerom Erasmus Calvin Beza Castellio Dr. Hammond censured for asserting the contrary Sir Norton Knatchbull salves the Grammatical Part of the New Testament and olears it of Soloecisms The same things which some call Soloecisms and undue Syntax are found in the best Classical Authors There are Chasms Expletives Repetitions and at other times unexpected Brevity seeming Inconsistencies and Incoherencies in the best Greek and Latin Authors The Propriety and Excellency of the Sacred Stile may be justiâ—ied from the Writings of the most celebrated Moral Philosophers Orators Poets c. 4thly I Further offer this to your Observation that there is in the Scriptures a great and delightful Variety of Tongues and Languages There are in the Old Testament besides the Hebrew of which it is composed many Chapters written in Chaldee as in Ezra part of the 4th Chapter all the 5th and 6th with part of the 7th in Daniel the greatest part of the 2d Chapter and all the rest that follow till the 8th in Ieremiah one single Verse viz. the 11th of the 10th Chapter And besides these greater Portions there are many Chaldee Words dispersed up and down in several Places as Chartummim Magicians Astrologers Gen. 41. 24. used also in Dan. 1. 20. ch 2. 2. Nishtevan an Epistle or Letter Ezra 4. 7. Pithgam a Word or Decree Esther 1. 20. Sethav Winter Cant. 2. 11. Saga to magnify Iob 36. 24. Tiphsar a Captain Ier. 51. 27. and some think Macha Numb 34. 11. is a Chaldaick Verb. Other Words are of Persian Extraction as Pardes and Pardesim Eccles. 2. 5. Cant. 4. 13. Orchards or Gardens whence the word Paradise for so the Persians call'd their Orchards Gardens and Parks saith Philostratus and we read the like in Iul. Pollux Partemim Nobles or Princes Esther 1. 3. is a Word borrowed from the Persians and is proper to that Country So is Pur a Lot Esther 3. 7. and Achashdarpanim Lieutenants or Governours of Provinces Esth. 3. 12. ch 9. 3. and Chiun Amos 5. 26. passes for a Persian Name among some Learned Men. From Egypt with which the Hebrews had great Commerce several Words are borrowed as Zaphnath Paaneah Gen. 41. 45. the Title of Honour which King Pharaoh conferr'd on Ioseph which some interpret a Revealer of Secrets as both Ionathan and Onkelos render it and most of the Rabbies but others with St. Ierom translate it the Saviour of the World But whatever the meaning of it is 't is not to be doubted that 't is Egyptian for a Title given by an Egyptian King was certainly such And some think the same of the word Abrech Gen. 41. 43. the Term of Applause and Acclamation which the Egyptian People made use of when Ioseph was advanced to be the Second Man in the Kingdom and rid in Royal State through the Streets Zephardegnim Frogs Exod. 8. 3. and Zephardeang a Frog Psal. 78. 45. are of Egyptian Race and such is Ob an Inchanter Deut. 18. 10. if we may credit the Learned Kircher and Manor a Weaver's Beam 1 Sam. 17. 7. and Sarim an Eunuch 2 Chron. 18. 8. and Sarisim Eunuchs 2 Kings 20. 18. and several other Words were brought with the Israelites out of Egypt or were learn'd by Converse Totaphoth Frontlets Exod. 13. 16. Deut. 6. 8. is a compound Word as Scaliger thinks from Tot and Photh the first an Egyptian Word the second used in some other part of Africa Atad a Thorn Psal. 58. 9. is also reckon'd an African or Punick Word From Arabia others are fetch'd as Raphelingius and Golius and other great Linguists have observ'd especially in the Book of Iob they find several Arabick Words for he was of that Countrey Leviathan is of this fort saith Bochart and signifies a Dragon and any Great Fish Seranim Lords 1 Sam. 6. 18. and Cabul 1 Kings 9. 13. and many others are look'd upon as Phoenician Zamzummim Giants Deut. 2. 20. is purely an Ammonitish Word Gnerabon a Pledg Gen. 38. 17. is Syriac and Sharbit a Scepter Esth. 4. 11. ch 5. 2. used here and no where else is such rather than a pure Hebrew Word The Names of the Months among the Hebrews several of which occur in the Old Testament are generally taken from other Languages And many other foreign Words are brought into the Hebrew Tongue and mix'd with it which was caused by Correspondence with other Nations of whom they were taught these Words and particularly by Traffick and Importing of foreign Goods as Avenarius has observed the Things and the Names being brought at the same time from foreign Parts and accordingly we find them in the Writings of the Old Testament Here that of the Rabbies is true though they applied it as I have shewed before in another Sense The Scripture oftentimes speaks in the Language of the Sons of Men it hath Words which are used in other Tongues and borrowed from other Nations Thus likewise it is in the New Testament there is a Variety of Languages in it For though the main of it be Greek yet there are sundry Words there of a different Original Some Hebrew ones are made use of by the Holy Ghost as Allelujah Rev. 19. 1 3 4 6. Sabaoth Rom. 9. 29. Iam. 5. 4. Amen Rom. 1. 25. Eph. 3. 21. and in several other Places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 16. and often used in the Gospels and in 1 Cor. 5. 7. Heb. 11. 28. is originally Hebrew These Words were so much in use among the Faithful that the Apostles thought fit not to translate them but to retain them as they are Again some Words in this Part of the Bible are Persian as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2. 7 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 41. Mark 15. 41. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise Luke 23. 43. 2 Cor. 12. 4. Rev. 2. 7. is of Persick Extract Remphan Acts 7. 43. is thought by some to be Egyptian It is certain that there are a great many Latin Words Grecized as Quadrans Matth. 5. 26. Legio Matth. 5. 9. ch 26. 53. Census Matth. 17. 25. Praetorium Matth. 27. 27. Acts 23. 35. Phil. 1. 13. Custodia Matth. 27. 65. ch 28. 11. Spiculator Mark 6. 27. Centurio Mark 15. 45. Opsonium Luke 3. 14. Rom. 6. 23. Modius Luke 11. 33. Sudarium Luke 19. 20. Colonia Acts 16. 12. Semicinctium Acts 19. 12. Sicarius Acts 21. 38. Macellua 1 Cor. 10. 25. Membrana 2 Tim. 4. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Verse is a Greek Word made out of the Latin one Penula with
Excellency Preeminence and Authority And this is yet more clear from our Saviour's words Ioh. 5. 27. where he assigns the Reason why the Judgment of the World is committed to him by the Father He hath saith he given him Authority to execute Iudgment because he is the Son of Man because he is Head and Ruler of the Church because all Government and Authority in this lower World are devolv'd upon him because he hath all Rule and Dominion put into his Hands This is the true account as I conceive of the Expression this Title was attributed to him to signify his Authority and Exaltation and not as is commonly said and believ'd and as the Learned Grotius defends it his Meanness Condescension and Humility though I will not exclude Other Reasons which may be consistent with this as that he is call'd the Son of Man to attest the reality of his Manhood to ascertain us of the Truth of his Suffering in our Humane Nature to assure us of his Sympathy with us and that he is touch'd with the feeling of our Infirmities I will only add this That whereas it is generally said by Writers and even by the Critical 〈◊〉 among the rest that this Epithet is given to our Saviour by Himself only and not by any other in the New Testament this is a Mistake for in Acts 7. 56. he is call'd by St. Stephen the Son of Man and so he is twice by St. Iohn Rev. 1. 13. Chap. 14. 14. The Original of which must be fetch'd as I have shew'd from the Hebrew Stile in the Old Testament And so must that Expression which the Apostle uses 2 Cor. 4. 17. a Weight of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers to the Hebrew cabod a Weight and yet is rendred Glory Gen. 31. 1. and the Tongue is call'd cabod Glory Psal. 57. 8. So the Verb cabad signifies both to be weighty and to be glorious or honourable Isa. 66. 5. Prov. 13. 18. And the Adjective cabed approaches to this sense as is clear from Gen. 13. 2. Thus it is with the word jakar gravis fuit but it is understood in a treble sense as if there were a threefold Gravity viz. of Weight Price and Honour Accordingly it signifies 1. To be heavy weighty 2. To be precious Isa. 43. 4. 3. To be in Honour and Glory Job 31. 26. as also to glorify and honour and therefore the word is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Version of the 70. Thus you see that after the manner of the Hebrews Glory or Greatness is express'd by words that denote Weight and thence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here us'd by the Apostle to denote that Superlative Glory which is the attainment of the other World And 't is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 2. 6. is to be understood thus and should not be rendred to be Burdensom but to be Honourable or to be in Authority or Dignity which our English Translators were sensible of when they rendred it in the Margin to use Authority This I take to be of Hebrew extraction and in imitation of the use of the words â—abad and jakar And hence also in the Seventy's Translation of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Grandeur or Glory and is applied in several places to a Royal Train and to a Mighty Host 1 Kings 10. 2. 2 Kings 6. 14. Chap. 18. 7. 2 Chron. 9. 1. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Weight or Burden is equivalent with Honour or Splendor in one of St. Chrysostom's Homilies I could remark that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria differ but in the Accents and among the Latins honos and onus are not unlike Vir gravis is used by the Latin Orator for a Person of Authority and Worth And Graves viri in the old Roman way of Speaking are Men of Authority and Eminency And Baro which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Tully as a Name of Dignity and is as much as Patricius a Nobleman though I know some Criticks interpret the word in another sense Thence our word Baron a Lord a Person of Greatness and Authority And Grave answers to Baron whence Palsgrave Landgrave Margrave Burgrave for Grave among the Germans signifies a Magistrate a Ruler And we in England heretofore used the word Grave or Greve in the same sense thus Portgreve was the Name of the Chief Magistrate of the City of London till King Iohn's time who turn'd it into that of Mayor These things I here mention only to intimate the Affinity that is to be observ'd in Languages not only the Learned ones as they are call'd but others and to shew you the particular cognation betwixt Gravity and Honour or Authority betwixt Weight and Glory which it is probable was derived first of all from the Hebrews The Writers of the New Testament sometimes make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense that the Hebrews use the word gnanah respondere that is not to signify a Person 's Answering or Replying to what another had said but only to denote his going on with his Speech his proceeding in what he had said before Persons are said to Answer though there be no Question put to them though there be no Reply intended as Iesus answer'd and said Mat. 11. 25. Then answer'd Peter and said Mat. 17. 4. The Angel answer'd and said Mat. 28. 5. One of the Elders answer'd saying Rev. 7. 13. which is as appears from the Context no more than this They spake and said for this oftentimes is the acceptation of that word in the Hebrew Writings and particularly in the Book of Iob Chap. 3. ver 2. Job answer'd and said though no body had spoke to him or asked him any Question The words therefore import no more than this Job spake and said and so our Translators render it I might further observe that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath by an Hebraism the force of all the Prepositions it answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly I am inclined to think that what is said of St. Paul in Acts 9. 15. is spoken after the Hebrew manner for the Hebrews call any thing that is Choice and Delectable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas desiderii and the Rabbins accordingly call the Law by this Name viz. a Desirable Vessel or a Desirable Instrument or Utensil for Cheli is of a vast Latitude and signifies whatever is for the use of Man Answerably to which St. Paul is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chosen Vessel or Instrument It is spoken after the Propriety of the Hebrews with whom a Thing or Person that is made use of to some Excellent Purpose is not only stiled a Vessel but to denote yet further the Worth of it is called a Vessel of Desire
the best Nard came This is Hartungus's Notion but then the word should have been Opick not Opistick Thus the Etymology of the Word hath been disputed but we are certain of the Thing the Nard it self or rather the Ointment which was made of it which was very Precious and in great Esteem of old It was made of several Ingredients as we learn from Pliny and other Writers viz. the sweet Cane or Rush Costum Amomum Myrrh Balsam and other Simples When this Precious Compound this Excellent Aromatic which was very Costly and used only by Rich and Wealthy Persons was made up as it should be it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ides sincerely and faithfully prepared it had all its Ingredients it was of the best sort This seems to be the most elegible Derivation of the Word but so far as we know it was of the Evangelist's making for there is no such Greek Word in any other Authors And as the New Testament hath its peculiar words so you may observe it hath a peculiar way of using some words which yet are common in other Writers Thus Inward Holiness or Inherent Righteousness are express'd by such terms as These which have no such Signification in any other Writers Circumcision Col. 2. 11. Crucifying Rom. 6. 6. Gal. 6. 14. Mortifying Rom. 8. 13. Col. 3. 5. Dying Rom. 6. 2 8. Col. 3. 3. Resurrection Eph. 2. 6. Eph. 5. 14. Col. 2. 12. Regeneration or being born again John 3. 3. Tit. 3. 5. 1 Pet. 1. 23. Renovation Rom. 12. 2. Eph. 4. 23. the New Man and New Creature 2. Cor. 5. 17. Gal. 6. 15. Eph. 4. 24. Washing John 13. 8. 1 Cor. 6. 11. Rev. 7. 14. The way of using and applying these words is proper to the New Testament There are other peculiar ways of speaking in this part of the Bible which are altogether unknown to other Writers as the Engraffed Word Jam. 1. 21. Children of Light and of the Day Luk. 16. 8. Eph. 5. 8. 1 Thess 5. 5. the Sword of the Spirit Eph. 6. 17. the Savour of Death 2 Cor. 2. 16. the Body of Sin Rom 6. 6. the Body of Death Rom. 7. 24. the Law of Sin and Death Rom. 8. 2. a Law in the Members Rom. 7. 23. Who over met in any other Author with these Expressions Conscience of an Idol 1 Cor. 8. 7. the Earnest of the Spirit 2 Cor. 5. 5. the Vnction of the Spirit 1 Joh. 2. 20 27. Circumâ—ision of the Heart and of the Letter Rom. 2. 29. a Iew outwardly and a Iew inwardly in the same Verse Who ever read of the foolishness of God and the weakness of God 1 Cor. 1. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Phrase proper to Scripture and so are these to mortify the Members on Earth Col. 3. 5. to put off the Old Man and put on the New Man Eph. 4. 22. to sow to the Flesh to reap of the Flesh to sow to the Spirit to reap of the Spirit Gal. 5. 8. to walk after the Flesh Rom. 8. 1 4. Who ever spoke after the following rate to eat and drink Damnation to himself 1 Cor. 11. 29. to be justified by Faith Rom. 3. 28. Gal. 2. 16. to be clothed upon with an House from Heaven 2 Cor. 5. 2 And what strange and unheard-of Expressions are those to be baptized or washed with Fire Mat. 3. 2. to be salted with Fire Mark 9. 49 Thus the Sacred Penmen of Scripture differ from all others in their Stile And yet herein also they agree with them for even some of those Writers differ from the rest as to the use of some particular Words and Phrases Some of them take a word or more in a sense that it is not taken in by any Others There are words in Homer that are not in Aristophanes and some in Lycophron that are not in either of these and there are some in these three which are not found in any other Writer whatsoever Plato as 't is observ'd of him useth words in a way different from other Authors as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Simplex and in other places for Pulcher and sometimes for Parvus And as the same word is used by him to denote several things so he uses different words in the same sense and meaning as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others Nay he brings in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Author observes to express contrary things sometimes There are some Ecclesiastick words for they may be thus differenc'd from others because they have a peculiar Interpretation as they are used by Ecclesiastical Writers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Synaxis which among Christian Writers signify either the Sacred Meetings and Assemblies of the Faithful or the Lord's Supper and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Temple among the same Writers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same Signification sometimes but they have no such sense in other Authors So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Towel or Napkin is used in some of the Greek Fathers to denote the express Image or likeness of a Person And from other Examples it might be made good that the Profane and Ecclesiastick use of a word are far different There are Thousands of words otherwise taken in the Greek Fathers than in Classick Writers and you in vain look for the meaning of them in Hesychius Phavorinus Suidas in Scapula Constantine or Stephens Yea the words themselves which occur in Ecclesiastick Writers are not to be found in Profane ones many of them are omitted in Lexicons Onomasticks Etymologicks and Glossaries And shall not the Inspired Wriâ—ers have the same liberty viz. to use peculiar Words and Phrases of their own or to use Words in a singular meaning and proper to themselves If a Catachreâ—is the Abuse of Words be reckon'd by the Greek Orators an Embellishment of Speech certainly we must account it no Disparagement but rather an Ornament to the Language when the Holy Ghost in the Scriptures alters the use of some Words He may make use of what Words he pleaseth He that bestow'd the Gift of Tongues knows how to apply them Hence in these Writings you meet with some New words and Singular ways of Expression as I have let you see in some Instances and many more I might have added wherein the peculiar Phraseology of this Sacred Book is observable The very Words in the Holy Stile are precious Antiquaries and Criticks spend much time in mere Phrases but they never employ it so well as when they are searching into These There are several Other things might be noted as to the Peculiar Stile and Idiom of the New Testament but this shall suffice at present As I have â—hew'd before that the Stile of Scripture is like that of Other Writers so you see it is not inconsistent with what I have now asserted that the Holy Stile is not like that of Others
as we english it or People cannot be determined because the Word signifies both in several Places of Scripture Because Zaba denotes both a determinate Time and military Order that of Iob 7. 1. may be rendred either thus Is there not an appointed time to Man or Is there not a Warfare to Man And so in ch 14. 14. you may read it All the Days of my appointed Time or all the Days of my Warfare In all these Places there is no point of Religion endanger'd if you take the Words in either Sense There must needs be a double Reading in Iosh. 11. 20. because the word Techinnah signifies Grace or Favour and likewise Prayer or Supplication so that we may translate it either that there might be no Favour for them or that there might be no Supplication for them Both which Senses may be united thus that there might be none to pray for Grace and Favour for them And so both the Translations meet There is a great deal of Difference between the Rain filleth the Pools and the Teacher is fill'd or cover'd with Blessings and yet Psal. 84. 6. the latter part of the Verse may be read either of these ways because the word Moreh is pluvia and doctor and Beracoth is both piscin◠and benedictiones These two have but little Affinity he hath given you the former Rain moderately and he hath given you a Teacher of Righteousness and yet the Hebrew Words in Ioel 2. 23. are capable of being rendred either ways and accordingly our English Translators imbrace the former and the Vulgar Latin the latter Sense The Reason is because Moreh is a Teacher and Rain The word beged is perfidia Ier. 12. 1. and also vestis in above a hundred Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Isle Job 22. 30. a Region or Province Isa. 20. 6. a Bird or other Animal that frequents Islands Isa. 13. 22. Cir signifies a Laver Exod. 20. 18. a Hearth Zech. 12. 6. a Scaffold or Pulpit 2 Chron. 6. 13. Chajah is the Soul Life a Beast a Company a Village wherefore 't is no wonder that the Word in these Places admits of different Constructions Psal. 68. 30. Psal. 74. 19. Isa. 57. 10. but the Scope of the Texts will conduct a diligent Enquirer to the proper Denotation of the Word in each Place Pagnam is a Blow a Stroke Judg. 5. 28. a Foot or Footstep Psal. 85. 14. an Anvil Isa. 41. 7. and moreover it hath the Force of the Latin vice or hac vice this once 1 Sam. 26. 8. How vastly different are the Senses of the Word Tsir viz. Grief Isa. 13. 8. a Hinge Prov. 26. 14. an Ambassador or Messenger Prov. 25. 13. Idols Isa. 45. 16. So the Word which we translate Frost Psal. 78. 47. is of a large Import and signifies not only Frost but vehement Hail and therefore in the Margin of our Bibles is rendred great Hail-stones Avenarius renders it Thunder or Thunder-bolts R. Chasen understands by it not a Meteor but an Infect and reads the Place thus He destroyed their Sycomore Trees with the Locusts Tzitz hath five distinct Rendrings a Flower Isa. 28. 1. a Feather or Quill or Wing Jer. 48. 9. a Plate Exod. 28. 36. a Fringe Numb 15. 38. a Lock of Hair Ezek. 8. 3. The words Bad and Baddim signify Linen or Linen Cloth Ezek. 9. 3. Branches Ezek. 19. 14. Bars Exod. 27. 6. Greatness or Strength Job 18. 13. Members or Ioints Job 41. 3. Liars and Lies Jer. 50. 36. Isa. 44. 25. Iob 11. 3. Here are six different Senses of one Word and there is not any Affinity or Resemblance between any of them Basar to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is subject in the Sacred Writings to as great a Multiplicity of Meanings as might easily be proved And to conclude the word Iad is of a vast Latitude I know none that equals it as to its wonderful Variety of Senses It is to be understood and applied at least twenty several ways in the Old Testament but yet though it is sometimes difficult it is never impossible to distinguish the Senses These Words and many more are Proofs of what I at first asserted that there is a great Number of Words in the Scripture of Different Significations and that the Hebrew Tongue especially abounds with such For the Hebrews have but few Words very few in comparison of what there are in other Languages but they make their small Stock go as far as it can by making one Word serve for diverse things so that oftentimes the subject Matter must determine the Signification I need say no more Look but into the Margins of the English Bible and there you may be fully satisfied from the Diversity of rendring the Texts that many Nouns as well as Verbs have different and unlike Meanings which we must needs apprehend to be the Cause why some Places are Obscure and Difficult CHAP. VIII Many Hebrew Nouns whereby the several sorts of Brute Animals are signified admit of different Interpretations which is one Reason why some Places of Scripture are obscure and difficult The Great Fish Ion. 1. 17. which devour'd Jonas was a Whale properly and strictly so called but perhaps the Belly of this Fish is not to be understood in a strict Sense of the Abdomen or Iower Venter but of the Wide and Capacious Mouth of that Animal The proper Names of some Birds and Insects are ambiguous The Author 's particular Opinion concerning Kirjonim 2 Kings 6. 25. the Doves Dung that was sold at so dear a rate at the Siege of Samaria What the Locusts were that John Baptist fed on in the Wilderness The Names of Flowers Trees Plants mentioned in the Bible are somewhat uncertain So are the Words for Minerals Precious Stones Musical Instruments Yet this is so far from being a Blemish to the Sacred Writings that it is a Commendation of them The Hebrew Measures whether of Longitude or Capacity are another Instance of the Difficulty which arises from our being ignorant of the exact Significations of some Words in the Bible The Words whereby the Hebrew Weights are express'd are something dubious And so are those whereby the Jewish Coins are denoted Likewise there is Vncertainty in the Greek and Roman Coins mentioned in the New Testament IN farther Prosecution of this I will observe that many Hebrew Words which signify Brute Animals whether four-footed Beasts and other Creatures on the Earth or Fishes and Birds and Insects admit of Different Interpretations and may be applied to Animals of divers kinds It is acknowledged both by the Antient and Modern Jews themselves that they have no certain Account of the Proper Names of divers of those Animals which are mentioned in the 11th Chapter of Leviticus some of which were forbidden others allowed to be eaten by that People When they come to speak of some of them particularly they exceedingly disagree about them and variously determine what they are Sus is
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
when he rid forth in State signifying as they think that the People ought to salute him most humbly and even to bow the Knee to him This is certain that Barak is a general Word for Saluting whether at meeting or parting either by Word or Gesture and is equivalent with the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because at such times they generally used to bow the Knee it hath that particular Signification as in 2 Chron. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the LXX So in Dan. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Gen. 24. 11. the Kneeling down of Camels to take up their Burden is expressed by it Yea the word Barak is sometimes transferr'd from its signification of Civil Respect and Kneeling and applied unto Religious Worship as in 2 Chron. 6. 13. Solomon when he pray'd kneeled upon his Knees c. And in Psal. 95. 6. Let us kneel before the Lord our Maker The Word is here made use of to denote bending the Knee in Divine Worship and prostrating themselves before God So that this word Barak in the Original Denotation of it answers to the word Nashak which signifies to salute in a lowly and humble manner to submit and do Obeisance and more particularly Kissing is express'd by it which was a Token of Homage and Subjection of old 1 Sam. 10. 1. But from this first and simple Import of the Word another ariseth which is this viz. to take leave of one because Salutations and Greetings at last end in this Men part and go their way after a short saluting and accosting one another Thus the Word is taken in 2 Sam. 14. 22. Joab â—ell to the Ground on his Face and bowed himself and thanked the King Hebr. Jeberek he took his leave of him he made that Salutation which was becoming at his going out of his Presence In which Notion it likewise answers to Nashak which besides its former Sense signifies to take leave of to bid adieu to one as in Gen. 31. 28. therefore that Valedictory Salutation of Kissing was call'd Neshikah Parashah osculum separationis the Kiss at parting or taking their leave of one another And then there is another derivative Sense of the Word which flows both from this and the former meaning of it and that is twofold for Persons are wont at Saluting and taking Leave to wish well or ill to one another and to express these by good or evil Words whence it is that Barak is either benè or malè precari it imports either to bless or to curse This as I take it is the true and exact Account of the Word and so you see what is the primary and more restrain'd Acception of it and what is the secondary and more general Sense of it Now that which I offer is this that the Word in that Place of Iob is to be understood chiefly in the first and most proper Denotations of it i. e. as it signifies humbly to salute to bow down and do Obeisance or as it signifies to take one's leave According to the former Acception of the Word Iob's Wife speaks thus to him Do not continue to retain thine Integrity or to hold fast thy Perfection as it is in the Original Do not justify thy self before God as if thou wert void of all Guilt but with humble Reverence bow thy self before the Lord adore and worship the most High and submit thy self to him and acknowledg thy Meanness and Sinfulness Do thus and then thou mayst die with Peace and Comfort In this only she might incur the Imputation of speaking foolishly because she like Iob's Friends afterwards had wrong Apprehensions of this Good Man and imagined that he justified himself and was in his own Thoughts a Sinless Person Or else this was the Worser Language of that Woman Take now thy leave of God and die i. e. seeing thou art in this miserable Condition smote with fore Boils from the Sole of thy Foot to the Crown of thy Head ver 7. think not of living but rather desire to quit this World and to be gone Bid God adieu take your Farewel of him and only beg this of him that you may die as soon as may be Or you may suppose this Woman's Language or Meaning rather to be much worser yet even after this sort Take your last Valâ— of Heaven utterly renounce God as well as your Integrity shake him off and have nothing to do with him since he deals so severely with you abandon him for ever and hasten out of the World Though this be not so harsh as downright Cursing of God yet this was indeed speaking like one of the foolish sottish Women as he roundly told her v. 10. The Stile was something too rough to say Curse God She would not speak after that rate to her Pious Confort but she impiously counsels him to take his Leave of God and Religion and to bid an eternal Farewel to both In three other Places in this Book the Word is taken in this latter Sense for it is most probable that in this particular Book the Word is always used in the same Meaning as in ch 1. 5. It may be my Sons have as 't were taken their leave of i. e. tacitely renounced God in their Hearts in the midst of their Pleasures and Entertainments it may be they have had an Aversion to God they have in some measure departed from him for it is not likely that Iob's Children openly blasphemed or strictly speaking cursed God So that part of the 11th Verse of this Chapter and of the 5th of the next which we translate he will curse thee to thy Face seems to be too harsh a Representation even from the Mouth of the Devil of that Holy Man's Carriage for though he cursed the Day of his Birth he never curs'd and blasphemed the Almighty and that to his Face i. e. openly and audaciously but he might be said in some Degree to have forsaken and abandoned God and to have turned himself from him by indulging too much to Impatience and Murmuring And not only these Places in Iob but that in 1 Kings before-mentioned which we translate thus Naboth blasphemed or cursed God and the King may be understood in this Sense He by certain Actions discovered as was pretended that he had forsaken God and revolted from his Duty to the King But I submit this to the Judgment of the Learned Thus you see that Words of Different much more of Contrary Significations occasion some Difficulty in interpreting the Texts where they are found There are many Other Hebrew Words in Scripture which signify Contrary things the Sense sometimes as well as the Letters must be read backwards Nor is the Greek wholly destitute of such Words as in Tit. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred either slow or quick Bellies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both piger and celer The Cretians of whom this is spoken might be said
but not condemn the Text as corrupted and falsified nay as if it had had Mistakes and Errors in it at the first This latter is Mr. Hobbs's way but we may plainly see that he makes it his Business to expose the Scripture and to represent it as a Book fraught with many Inconsistencies and Falsities If he had dealt thus with Virgil or some other Writer of that strain if he had impeach'd that Poet 's Chronology in making Aeneas and Dido contemporary it had been tolerable yea laudable for some are of Opinion that Dido was not in being till above a hundred and fifty Years after Aeneas's Death It was high Poetical Fiction to make that Queen fall in love with the fugitive Trojan so long a time after he was dead But in the Sacred Writings there is nothing that looks like such Defect in Synchronism both Time and Place are truly assigned though sometimes by reason of the things before mentioned we cannot presently discover the Truth of it and make it appear how it is Lastly I conclude all with those Genealogical Difficulties in Mat. 1. and Luke 3. I begin with our Saviour's Genealogy as 't is drawn up in the first Chapter of St. Matthew Here some Heretick Christians of old as the Ebionites and Manichees here some of the Notablest Pagans as Celsus Iulian and Porphyrius found Matter of Cavil and some of late have thought that here are such Knots as are impossible to be dissolved As first the Genealogy runs thus in ver 9. Ozias begat Ioatham whereas 't is clear from 1 Chron. 3. 11 12. that Ioash Amaziah and Azariah were between Ozias and Ioatham The Answer is that this Genealogist reckons sometimes per saltum when he saith such a Person begat another it is not always meant of Father and Son properly but he is said to beget another from whom that Person or others proceed at a distance An immediate Generation such as the Father's is in respect of his Son is not to be understood in this Place nor indeed in some others in this Genealogy where you cannot but observe that sundry Persons are wholly omitted It is evident therefore that the Design of St. Matthew was not to be strict and accurate in this Pedigree and to give us a compleat Enumeration of Persons but only to present us with a general and loose Draught of Christ's Descent And this should teach us not to be over-curious in scanning the Parts of this Genealogy for if the Evangelist was not Critical and Exact in composing it why should we shew our selves so in examining it Again 't is objected that the Genealogy is said to be divided into three Fourteens and yet in one of them there are only thirteen Persons to be found This is solved by some Manuscripts which insert Iachim into ver 11. thus Josias begat Jachim and Jachim begat Jechoniah and others interpose Abner in ver 13. as thus Eliakim begat Abner and Abner begat Azor. But there is no need of flying to Other Copies in this case for the plain Resolution of the Difficulty is this that in ver 11 12. under one Name viz. Iechonias two Persons viz. the Father and the Son are understood for that Iechonias mention'd in ver 11. had two Names and was called Iehoiakim as you read in 1 Chron. 3. 15 16. who was the Father of that Iechonias mention'd in ver 12. The first Iechonias was the Son of Iosias the second was the Father of Salathiel and the Son of the former Iechonias Now if the former Iechonias the Father of the latter be numbred in the second Tesseradecad and if the latter Iechonias the Father of Salathiel be inserted into the third Tesseradecad or which is the same thing if the Father be meant in ver 11. and the Son in ver 12. the Difficulty vanisheth for here are thrice fourteen Generations according to this way which I have propounded And the way is obvious and easy and cannot seem strange to any Person who observes the manner of the Lineages in this Genealogy which are not set down with Accuracy but something is left to be supplied by us in the several Branches of it and particularly in this which I last mention'd But it is further Objected how could Iechonias beget Salathiel v. 12. when 't is said concerning him Write ye this Man childless Jer. 22. 30 If Iechonias was childless Salathiel could not be his Son But I answer 1 st Childless may import no other than this that he should be bare Solitary desolate distressed as the Greek renders it and as the next Words may be thought to explain it a Man that shall not prosper in his Days Or 2dly the meaning is that Iechonias's Children should be cut off and not one of them succeed him in the Throne as is said likewife in the following Words No Man of his Seed shall prosper sitting upon the Throne of David and ruling any more in Judah This is here to be childless and so though Iechoniah had a Son viz. Salathiel yet this Son was not his Successor in the Kingdom Then as to the Genealogy of Christ from Ioseph upwards which we have in Luke 3. it is Objected that Cainan is inserted between Arphaxad and Sala ver 36. but is not so in Gen. 11. 12. where these Generations are first recorded I answer Cainan is omitted by Moses for Brevity sake and Arphaxad is said to beget Salah that is not immediately but Cainan intervening But what was left out in the Hebrew Text the Septuagint supplied who in their Greek Version expresly mention Cainan and St. Luke following this Version put Cainan into the Genealogy And it was better to do so than to alter it according to the Hebrew Original because the LXX's Version was in great Repute and if he had alter'd it it would have given Offence to the Weak Besides this might be by Tradition among the Jews as St. Paul's Iannes and Iambres 2 Tim. 3. 8. and that gave farther Occasion to him of inserting it though it was not in the Hebrew But how can either of these Genealogies in St. Matthew and St. Luke be said to be Christ's when they both give an Account only of the Lineage of Ioseph To satisfy this Scruple we must know that the Virgin Mary's Genealogy is included in that of Ioseph and consequently Christ's Descent is here set down because he sprang from the Virgin Mary Ioseph being a Good Man and an Observer of the Law would not marry one that was not of his Tribe or Family so that Mary's Genealogy is in a manner his because she was of the same Family and Stock with him which is partly intimated in the Close of that Genealogy which is in St. Matthew ver 16. Jacob begat Joseph the Husband of Mary giving us to understand that Mary and Ioseph were of the same Family and Descent viz. of the Stock and Lineage of David for according to the Mosaick Law and Custom one Tribe and
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
the Watch-Tower eat drink arise ye Princes anoint the Shield express the Speediness of the Preparations made for Babylon's Fall They are so order'd that the Quickness of the Dispatch is signified by them There are six Parts or Divisions in this Verse without a Copulative meerly to signify the Celerity of the Vndertaking And the Vision wherein this Speedy Ruine of that Nation is foretold is thus represented v. 7. He saw a Chariot a couple of Horsemen a Chariot of Asses a Chariot of Camels There is Expedition in the very Words there is no Conjunctive Particle to retard them You may in the very Frame of the Words perceive the Chariots running speedily But if we look into those Parts of the Bible which are strictly and properly Poetical that is which consist of certain Measures and Numbers we shall find Examples of this sort very frequently The Egyptians furious Pursuit after the Israelites is thus express'd in Moses's Song Exod. 15. 9. I will pursue I will overtake c. Where there are â—ix Verbs denoting Action and Expedition and not one Conjunction between them In the Conciseness and Roundness of the Words especially if we consult the Original which is more Emphatick we may discern the Speediness of the thing it self spoken of The like might be taken notice of in the Song of Deborah Iudg. 5. and in several Places of the Psalms and the Lamentations Thus if we would be very Curious we might parallel the Inspired Poetry with that of the best Masters in that Art among the Gentiles But because these things are but mean in respect of those Weightier ones wherein the Bible's Excellency doth appear I have not inserted them or any other Observations of the like Nature into the ensuing Discourse and the rather because it was my Design to mention only those Particulars which are of Vniversal Vse and which may without Exception be acceptable to all Persons who have a due Esteem either of True Learning or Piety Those who value the former and are well acquainted with it will most readily give their Suffrage here and proclaim to the World that Scripture-Learning outvies all others that the Original of most Arts and Sciences is to be fetch'd hence that a Library without the Bible is an imperfect thing Those who have a Sense of the latter will be as forward to assert the Preheminence of this Sacred Volume for here is the Source of all Religion and no Man can be Devout and Pious who is a Stranger to this Wherefore when with a becoming Regret I saw that the Sense of Religion and Piety is generally lost among us at this Day I apprehended that the best way to retrieve it is to read and peruse the Scriptures And that this may be done with Success I thought it requisite to set forth the Excellency and Perfection of this Holy Book that thence Persons might be effectually invited to acquaint themselves with it And I hope how meanly soever I have performed this Task some who light upon these Papers will from them be inspired with a hearty Regard and Reverence an entire Love and Veneration of the Holy Writ and be reminded from what is here suggested to converse more intimately with it themselves and to encourage others to follow their Example This would in a short time make a great Change in the World and the Bible it self would be read in the Lives and Behaviour of Mankind Wherefore with great Seriousness and Importunity I request the Reader that he would entertain such Thoughts and Perswasions as these that Bible-Learning is the Highest Accomplishment that this Book is the most Valuable of any upon Earth that here is a Library in on single Volume that this alone is sufficient for us tho all the Libraries and Books in the World were destroyed And this is the Grand Truth which I have laboured to demonstrate in the following Papers A CATALOGUE of most of the Texts of Scripture which are interpreted in the following Discourse according to the Author 's Particular Iudgment GENESIS THE whole first Chapter Page 3 â— Chap. 3. v. 7. They made themselves Aprons What the word Câ—agoroth signifies p. 235 Ver. 21. Vnto them the Lord God made Coats of Skins Why so called p. 237 Ch. 4. v. 20. Jabal was the Father of such as dwell in Tents p. 112 Ch. 18. v. 7. He took the Calf which he had dressed and set it before them p. 117 Ch. 24. v. 22. The Man took a Golden Ear-ring What is meant by Nezem zahab p. 242 Ch. 50. v. 2. Joseph commanded the Physicians Rophim to embalm his Father The large Extent of that Word is fully shew'd p. 187 EXODUS Ch. 21. v. 7. His Master shall bore his Ear through with an Awl and he shall serve him for ever p. 247 NUMBERS Ch. 21. v. 14. The Book of the Wars of the Lord. Besides several other Texts from which some indeavour to infer that some part of the Writings belonging to the Bible is lost p. 453 JOSHUA Ch. 2. v. 4. The Woman took the two Men and hid them p. 153 Ch. 7. v. 26. They raised over him a great Heap of Stones p. 280 Ch. 23. v. 2. Joshua called for their Elders and for their Heads and for their Iudges and their Officers p. 85 JUDGES Ch. 20. v. 16. There were seven hundred chosen Men left-handed or shut of their right Hands p. 212 SAMUEL Book I. Ch. 17. v. 6. He had a Target Cidon of Brass between his Shoulders p. 204 SAMUEL Book II. Ch. 1. v. 21. There the Shield of the Mighty is vilely cast away the Shield of Saul as though he rather it had not been anointed with Oil. p. 206 207 Ch. 3. v. 35. All the People came to cause David to eat Bread KINGS Book I. Ch. 9. v. 28. And they came to Ophir In what Part of the World this is p. 194 CHRONICLES Book II. Ch. 21. v. 19. His People made no Burning for him like the Burning of his Fathers p. 273 JOB Ch. 1. v. 21. Naked came I out of my Mother's Womb and naked shall I return thither p. 264 PROVERBS Ch. 1. v. 17. Surely in vain is the Net spread in the Sight of any Bird. p. 385 JEREMIAH Ch. 34. v. 5. He died with the Burnings of his Fathers p. 272 EZEKIEL Ch. 24. v. 17. Bind the Tire of thy Head upon thee p. 275 AMOS Ch. 2. v. 8. They lay themselves down upon Clothes p. 134 St. LUKE Ch. 10. v. 42. Mary hath chosen the good Part. p. 141 ACTS Ch. 7. v. 22. He was mighty in Words and in Deeds p. 312 c. CORINTHIANS 1 Epist. Ch. 5. v. 9. I wrote unto you in an Epistle p. 467 Ch. 7. v. 6. I speak this of Permission and not of Command p. 472 Ver. 12. To the rest speak I not the Lord. ibid. CORINTHIANS 2 Epist. Ch. 3. v. 17. Now the Lord is that Spirit p. 434 Ch. 8. v. 8. I speak not by Commandment p. 472
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
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
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
purely Hebrew or of near alliance with it It is well known that the Chaldeans and Syrians have abundance of Hebrew words in their Tongue only there is some difference in the inflection of them The Arabick likewise hath great affinity with the Hebrew and so have the Punick and Ethiopick as the Learned Bochart hath demonstrated And this you may observe which confirms the thing I am establishing that the nearer any People were to the Hebrews and their Country the greater Number of Hebrew Words and Idioms they retained in their Languages and on the contrary the more remote any Nation was from them the fewer Hebrew Words have they and the greater Strangers are they to their manner and way of Speaking But there are some Reliques of that Primitive Tongue every where all Languages have borrowed from this as St. Ierom long since observed and Mercer and other Learned Moderns take notice that Sac and some other Hebrew Words are to be found in all Languages and thence argue that Hebrew is the Mother-Tongue of all Again where should we look for the Original Language and where should we hope to find it yea where is it possible to find it but among the First People of the World and the immediately succeeding Generations of Men before the Flood and Confusion of Tongues Accordingly we discover that Hebrew was that Language which was in use with them The Book of Genesis abundantly testifies this where are the Names Adam Ishah Woman Chavah or Eve Cain Abel Seth Noah and a Multitude of other Words of Hebrew Extraction which are Arguments that Hebrew was the Language of those first People and therefore the Primitive One. The Etymology and Derivation of these Words do irrefragably prove this for there is no other Tongue that hath these Words from whence these Names are taken but the Hebrew therefore this was the First Tongue And this was it which Noah carried into the Ark with him and if he did so no Man questions that he brought it out with him and that it was universally used till the Babel-Conspiracy Otherwise it could not be said as we have heard that the whole Earth before that Confusion was of one Lip or Language and one Speech This Text is peremptory and therefore it is to be wondred that a Learned Man contents himself with saying There seems to have been One Tongue before the Flood till the building of Babel And in another place he understands one Lip and one Speech of their mutual Concord and Agreement which Interpretation of his is refuted from what follows Let us go down and confound their Lips that they may not understand one anothers Lip v. 7. Where we see the Confusion of Lips is opposed to one Lip and one Speech before mentioned It is evident then from this Text that there was only One Language in use at first and that could be no other than Hebrew for I have shew'd before that this Language was spoken and therefore if there was but One Language on the whole Earth This must be it for there was no Alteration as to Language till the building of Babel whence we infallibly gather that the Language which was used before the Flood and the Erecting of Babel was Hebrew and consequently that the forementioned Writer who holds that the Hebrew Tongue is no more Primitive than any other Oriental Tongue is under a Mistake and that his Learned Country-man who asserts that the Hebrew was one of the Tongues that arose out of the Confusion of Tongues at Babel is grossly overseen For it is a flat Contradicting of that plain Text above named which acquaints us that there was One Universal Language in the World at that time and no more which from what I have suggested appears to be Hebrew And as this was the Common Tongue of the World above seventeen hundred Years viz. from the Creation to the building the Tower of Babel so we are to observe further that the Curse of the Confusion of Tongues fell only or chiefly on those People that were at Rabel and concern'd in that Wicked Exploit Viz. the Inhabitants of Shinar and the neighbouring Places those impious Troops of Men that were the greatest Admirers and Flatterers of Nimrod and his Government The Sons of God the holy Posterity of Noah assisted not in the building of the Tower and therefore among them and their Posterity and those that learn'd it of them was the Primitive Tongue preserved Which some think had its denomination of Hebrew from Heber who was none of the Babel-Builders and therefore the Original Tongue was preserv'd entire in his Family This is the general Opinion of the Iewish Writers and it hath been receiv'd by many Christians More especially the Learned Bochart is of this Opinion but is contradicted by some other Learned Pens who tell us that the Hebrew Tongue was call'd so from Gneber Transiit i. e. from Abraham the Traveller or Passenger Gen. 14. 13. But Mr. Selden whose Learning was equal to any of these suspends his Judgment in this Controversy though at the same time he declares that he is more prone to the Opinion of those who deduce it from Eber Transitus This is a short Account of the Aâ—tiquity of the Hebrew Tongue and we may rationally conclude from it that it was the Primitive and Original Speech and that from the corruption of this was the Generation and Production of other Tongues And that Worthy Critick himself who makes the Phaenician the First Tongue agrees to what I here assert though he seems to oppose it for if we scan what he saith we shall see that even according to him the Phaenician and Hebrew are the same which appears from this that he holds the Canaanites and Phaenicians to be the same People He proves that the Phaenicians or Punicks or Syrians or Sidonians for they were Known by all these Names were formerly the Inhabitants of Canaâ—n but being expell'd thence by Ioshua when he subdued that Land they carried Colonies into most parts of the World and their Language is found in all Languages of other People as he endeavours to shew This is the Hebrew Tongue he confesses abating the Difference of Dialect and therefore Hebrew he saith is call'd the Language of Canaan Isa. 19. 18. If then the Punick was in its first Purity Hebrew as some others besides Bochart grant it follows that in proving the former to be the Original Tongue he doth in effect prove that the latter is so because they are the same And truly it is no hard task to evince the Language of the Canaanites to have been Hebrew for all the Proper Names of Men and Places reckoned up in Scripture in those Nations are purely Hebrew as Salem Ierusalem Hebron c. To which a Learned Scots-man gives his Suffrage expresly vouching that the Canaanites spoke Hebrew and that the Hebrew Tongue is call'd the Language of Canaan because 't was the
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
Pâ—rlege rubras Majorum leges At other times they made use of Chalk and of Coal both which are mention'd by Persius Illa priùs cretà mox bâ—â—c carbone notasti But these were used only on special Occasions and were not the ordinary manner of Writing therefore 't is no wonder that the Bible is wholly silent aâ— to this But it mentions the Writing Instruments that were of common Use as first those which were peculiar to the Harder Materials those wherewith they made Incision into Stone Wood c. Accordingly it tells us that they used an Iron Pen or Style and therewith cut what Characters they thought fit in them Of this we have mention in Iob 19. 24. where that holy Man wisâ—â—th that his Complaints were written down and recorded that future Ages might take notice of them which Moses or some other Inspired Person who digested and compiled this Book thus expressetâ— O that my Words were engraven with an Iron Pen and Lead with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Seventy made of Iron and with Lead plumbi laminâ as the Vulgar Latin a thin Sheet or Plate of Lead on which they engraved Letters with this Iron Pen. And in the next Clause of this Verse he wisheth yet further that his Words might be written in the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX render it ut sculpantur in silice the Vulgar Latin following the Septuagint as it generally doth every where which refers to the antient manner of writing in those Days which was by Engraving of Letters not only on Leaden Tables but on Stone and Flint with Iron Pens or Bodkins These were the first Instruments used in writing in the World And when Ieremiah saith The Sin of Judah is written with a Pen of Iron and graven upon the Table of their Hearts it is an Allusion to this Practice though here another Word is used viz. Cheret from Charath sculpsit whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a graving Tool and so is rendred Exod. 32. 4. With this they made the Letters on Wood and Stone and such like hard Substance and in Wax-Tables Next the Scripture takes notice of the antient Instrument which was proper to the other way of writing viz. upon the softer Materials as the Papyrus and Parchment This is called Shebet which Word in other Places is rendred a Scepter We read that the Tribe of Zebulon afforded some that handled the Pen of the Writer Judg. 5. I4 such as were dexterous at this Instrument such as knew how to wield this Shebet this Writing-Scepter with Art and Skill In other Places it hath the same Names that were given to the Engraving Pen thus it is stiled Cheret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint Isa. 8. 1. the Pen of a Man i. e. such a Pen as Men usually writ with in those Days when they wrote upon any soft and yielding Matter and that was a Reed which is confirm'd to us by Ier. 8. 8. where Gnet the Pen of the Scribes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Interpreters And in Psal. 45. 1. where it is again call'd Gnet the Pen of a ready Writer the same Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin Calamus which is the Word used by Martial and others for the Egyptian Reed Which was the Writing Pen in their time Dat chartis habiles calamos Memphitica tellus And Aquila a Learned Jew who knew the genuine Meaning of the Hebrew Word in this Place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. juncus arundo aquatica wherewith they antiently writ It appears then that Egypt afforded both Paper and Pens the former was of that Rushy Plant before described the latter were of a Reed growing in the same Place viz. about the River Nile and the fenny Parts of Egypt which being dried and hardned and conveniently shaped was the usual Instrument of writing before the Invention of Quills It was so made that it would contain and convey in it a black sort of Liquor which answers to our Ink which we use at this Day into which they used to dip it To this antient writing with Ink or such like dark Substance some have thought Ezek. 9. 2. hath reference where we read of the Writers Inkhorn but though the Hebrew Word be rendred Atramentarium by the Vulgar Latin yet in its Original Signification it hath no reference to that particular thing but may be translated a Pen-case or a Writing-Table as well as an Inkhorn From the bare Sound of the English Word we cannot infer the thing it self We may as well affirm the Art of Printing was found out and practised in Iob's Days because he wisheth that his Words were printed in a Book Job 19. 23. But there is a Place to our purpose and that is Ier. 36. 18. I wrote them i. e. the Words which Ieremy spoke with Ink in a Book The Antient way of writing appears from what Baruch here saith that he wrote Ieremiah's Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atramento which was the black and inky Matter whatever it was that was laid on by his Pen in writing This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention'd 2 Cor. 3. 3 2 Ep. Iohn v. 12. and again 3 Epist. v. 13. where it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which shews what was at that time the way of writing viz. with Reed-Pens dipp'd in Ink which as we are told by Pliny and Persius was variously prepared The Greeks and Romans made it of Soot saith the former of these Writers and from him and Persius we learn that the Africans used the dark Excrementitious Humour which the Sepia afforded them and other black Juices serv'd for Ink in other Countries Thus the most Antient as well as the most Authentick Memoirs concerning Letters and the Manner of Writing are in the Books of the Holy Penmen Thus the Foundation of all Grammar and the Root of all Learning is laid here Next unto Grammar I might mention History the first Father of which was Moses whose Writings begin the Bible All that I will say of him under this present Character is this that we are solely indebted to him for our Knowledg of the Transactions of the First Ages of the World As he wrote before all other Historians so he gives us an Account of those things which none besides doth wherefore his Books are the Key of all History To him are added Others who are not only of admired Antiquity but ought to be prized as much for the Admirable and Various Matter they communicate Here are Excellent Historical Passages of all sorts Religious and Civil Sacred and Profane Foreign and Domestick relating to Politicks and Oeconomicks to Publick and Private Affairs Yea the Title of Procopius's History belongs only and properly to these Sacred Chronicles for here the Secrets and Depths of all Antient Occurrences are
Venom of Lust and Debauchery is daily more and more instill'd by it we have cause to lament the fashionable Folly and Levity of our Times CHAP. V. We are furnish'd in the Bible with the Knowledg of the first Vsages relating to Matrimony Of Nuptial Feasts and other Antient Feasts We have here the first Notices of Buying and Selling and the Antient use of Money We learn hence what was the first Apparel and what Additions there were afterwards The chief Ornaments of Men and Women viz. Crowns Mitres Frontal Jewels Ear-rings the occasion of wearing these at first and among what Persons and Nations together with the Abuse of them Chains Bracelets Finger-Rings and Signets Changes of Garments The Antient use of White Apparel Fullers Earth Looking-Glasses Rending of the Garments THAT the Scriptures contain the Knowledg of all the First and Antientest Usages in the World I will make good in the next Place by speaking of Marriage and several things that have reference to it Concerning which we have the best Notices from this Authentick Book There we are told that Man was no sooner made but God extracted a Woman out of him and when he had divided them he presently joined them together so that a Conjugal Life became the first and blessed State of Paradise Gen. 2. 21 c. The first Person that violated this primitive Law of Wedlock was Lamech who took unto him two Wives Gen. 4. 19. and if we may believe Iosephus had 77 Children by them The Example of this first Polygamist was afterwards drawn into practice by the Iews and Polygamy became frequent and Divorcements were permitted in order to the marrying of other Wives The first that kept Concubines was Abraham Gen. 25. 6. whose Practice was followed afterwards by other Patriarchs not without some permission from God but grew at last to a most Scandalous Excess in Solomon and Rehoboam's Days That there were Prostitute Harlâ—ts betimes we may gather from Gen. 34. 31. and Chap. 38. v. 14 15. in which latter Place there are mention'd some Circumstances whereby those Mercenary Women were known in those times as their Vail their sitting in an open Place c. That they were vail'd may be gather'd from the Practice of Tamar but it was with a proper and peculiar sort of Covering by which they were known from others for all the Sex generally in those Eastern Countries went vail'd It was not worn because those first Prostitutes were modest in respect of those since as some have thought but because they were Distinguish'd by this from other Women I know that Bochart and some others attempt to infer from Isa. 47. 3. and such like Places that they were not vail'd but this as I apprehend is upon mistake for those Words have no reference to Harlots but to Slaves and so the Learnedest Commentators agree Their placing themselves by the way side or in some open Place may be gather'd from the foresaid Example of Tamar and this was a long time afterwards the usage among Persons of that infamous Character Prov. 7. 12. She is in the Streets and lieth in wait at every Corner where by the Corner are meant the chief and most eminent Places in the Streets open and to be seen Wherefore we find her Seat to be in the high Places of the City Chap. 9. v. 14. To this impudent Practice refer those Passages In the ways hast thou set for them Jer. 3. 2. Thou hast made thee an high Place in every Street at every head of the way Ezek. 16. 24 25. So the Roman Strumpets were wont to sit in triviis in the high Way where there was the greatest Resort of People as from Catullus and others might be proved if it were worth the while But to return to our main Subject that of Matrimony we see what kind of Treaty there was about it Gen. 34. 6 12. what the Contract Gen. 24. 50 51 57 58. what the Solemnizing of it Gen. 24. 67. were in those early Days We read not of any Formality in joining of Man and Woman Mutual Consent made Marriage Wilt thou go with this Man And she said I will go Then when she was come to his House he took her and she became his Wife To this some have thought those Words of the Prophet Hos. 3. 3. refer I bought her for an Homer of Barly as if they alluded to the antient Custom of Marriage solemnized per Confarreationem by a Cake of Bread or some Corn put into the Bride's Hand which here by the way I might observe was perhaps the Original of thâ— Bride-Cake which hath been the constant Attendant at Nuptials But though that be questionable yet it is certain that these Words have respect to the Antient Buying of Wives The Bridal Purchase here spoken of by the Prophet was partly with Corn and partly with Money for he saith he bought her to him for fifteen Pieceâ— of Silver as well as for an Homer c. So that the Dower consisted in Money and Goods But we have a much earlier Example of this Dowry or Gift as it is call'd Exod. 34. 12. where it appears that there was wont to be given a certain Sum of Money to the Father of the Woman who was courted and designed for a Wife And this may be gather'd from 1 Sam. 18. 25. for when 't is said the King desireth not any Dowry it is implied that although Saul in Craft seem'd to refuse a Dowry for his Daughter yet it was usual in those Days to give it for a Wife This is that which is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Great Father of Poets and of all Pagan Antiquities and there is reference to this Practice in several Places of his Poems Whence Aristotle speaking of the Usages of the Old Greeks saith they bought their Wives And this Conjugal Buying or Purchasing was reciprocal i. e. it was performed by both Parties generally Husband and Wife It was the same Matrimonial Coemption or Mutual Purchasing which prevails at this Day the Woman purchases the Man with her Portion or Jointure and he her with his Estate or part of it The Simplicity of those first Ages was such that there were then no such Ceremonial Rites in their Nuptials as have been observ'd since And indeed it became partly necessary to have a Publick and Solemn Celebration of Marriage after the World was grown more numerous to fix and aâ—certain the Legitimacy of Succession in Families and to tie the Matrimonial Knot the faster in these slippery times Yet this we may take notice of that notwithstanding the Nuptial Bonds were entered into without Ceremony and Formality yet they were always attended with a Feast Which ever afterwards became fashionable among all Nations but especially the Romans of whom we have Examples in Tully Suetonius Iuvenal and many others We read of a Feast at Iacob and Rachel's or rather as Latan order'd the Matter Leah's Wedding Gen. 29. 22.
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
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
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
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
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
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
come to pass without the Divine Permission Grant and Superintendence This is that which is more especially aimed at in this Book we are taught here not to quarrel with our Maker not to find fault with Heaven This doth not become us in the least it is rather the Deportment of a Chinoise Priest who hath so much Power over his Gods that he is suffer'd to beat and whip them when they don't act as he thinks as he would have them We have likewise the Wretched State of Wicked Men and Hypocrites most graphically set forth in these Dialogues We have God's Infinite Justice and Unfearchable Wisdom fully asserted and vindicated We have the Mighty Power of God in some of his Creatures described by Himself in a Stile befitting his Majesty In the Close of all we have the happy Period of Innocence and Integrity The End of them is Peace God oftentimes rewards good and upright Men in this Life with a great Plenty of outward Blessings and Favours he is pleased to recompense them abundantly for all their past Calamities by doubling upon them all those Mercies which he before deprived them of God blessed the latter End of Job more than his Beginning He gave him twice as much as he had before All Blessings flow in now upon him in abundance first God accepts him and then he is caressed by his Kindred and Friends by his Bretbren and Sisters and Acquaintance he is presented with Gifts his Stock of Cattle wherein the chief Wealth of those Countries consisted is increas'd and he is blessed with a desirable Number of Children the Sons wise and the Daughters fair Finally after all the Storms were blown over he lived an hundred and forty Years in Peace and Plenty in his Country now Arabia the Happy he enjoy'd the Confluence of all kinds of Good Things relating both to himself and his Relations and at length died in a good old Age full of Days and full of the Blessings of the Almighty To conclude this Antient Book is infinitely worthy of the Studies of the Curious and Philosophical of the Lovers of Learning and Antiquity of those that value the Primitive Tongues Arts and Customs for here is an Excellent Mixture of all these which cannot but be a grateful Entertainment to Inquisitive Spirits Wherefore a Learned Gentleman of great and subtile Observation hath left us this Censure on the Book of Iob Whoever considers the Subject and Stile of it will hardly think it was written in an Age or Country that wanted either Books or Learning The Psalms are the next Poetick Book and they bear the Name of David the Chief Author of them Some indeed of the Antients held that he was the sole Author but they can scarcely be credited in that because the Title of the 90th Psalm and others tells us that they were composed by Moses Some of them it is thought were made by Asaph Heman Ethan Ieduthun who were in David's time but others think these were not Sacred Poets but only skilful Musicians or Masters of the Quire and did not endite these Psalms which bear their Names but only set them to Tunes and sung them Though a Modern Writer is of the Opinion that Heman and Ethan liv'd in the time of the Egyptian Bondage and penn'd the 88th and 89th Psalms on that occasion in the former condoling their present Distress in the latter prophesying of Deliverance The 92d Psalm was made by Adam saith the Targum and the Hebrew Doctors generally agree to it It is evident and scarcely denied by any that the 137th Psalm was writ in the time of the Jews Captivity in Babylon and therefore could not be made by David and other Psalms seem to be made after their Return the Authors of which are not known And some it is likely were endited by Solomen as the 45th which is a Song of Loves as the Title acquaints us and is of the same Strain with his other Nuptial Song inserted by it self into the Holy Scriptures It may be concluded then that the Book of Psalms is not the Issue of One Inspired Brain only but yet that the Greatest Part of it was endited and written by David who had an excellent Gift of Poetry and Psalmody of composing making and singing of Pious Songs Such are these Psalms which excepting a few of them were the Work of this Holy Man and therefore they are deservedly called David's Psalms the Denomination being taken from the greater Part. They are divided into five Lesser Books which you may know thus where you find a Psalm ending with Amen as the 41st 72d 89th 106th and the last Psalm there is the Period of the Book and another begins By this you may understand that Passage in Psal. 72. v. ult The Prayers of David the Son of Jesse are ended i. e. here is an End of the Second Book of David's Psalms the rest that follow are other Collections of them Of these some are Alphabetical i. e. composed according to the Order of the Hebrew Letters such is the 119th Psalm and is stiled by the Masora the Great Alphabet the eight first Verses beginning with the first Hebrew Letter the succeeding eight with the second and so throughout the whole Number of the Hebrew Letters and such are the 25th 34th 37th 111th 112th 145th all written in Alphabetic Order the Holy Ghost even inspiring the Psalmist's Fancy in this Particular It is likely the Acrosticks 〈◊〉 antient way of Wit used by one of the Sibylls and others of old the Initial Letters of which Verses made up certain Words were partly in imitation of this Some are stiled Psalms of Degrees or Ascents as those fifteen which immediately follow the 119th Psalm either because the Voice was lifted up more than ordinarily when they were sâ—ng or because of the Advantage of the Ground or Place where they were sung viz. the Steps in Solomon's Temple which were fifteen and which those who were appointed to sing these Psalms were wont to ascend Other Psalms are known by their Peculiar Titles as Maschil i. e. Psalms of Instruction Michtam i. e. Golden Psalms call'd so it is probable because of the Precious Matter couched in them And several other Distinctive Titles there are which are not so well understood as that of Psal. 22. Aâ—ieleth ha shachar which in the Margin is rendred the Hind of the Morning perhaps referring to our Saviour of whom this Psalm speaks who is call'd a Hind or young Hart Cant. 2. 9 17. Others interpret it the Strength of the Morning but they know not how to apply it Otherâ— the Morning-Star some the Instrument of Musâ—ck on which this Psalm and others were plaid And the like Obscure Words as Shiggaion Gittith Ieduthun Altashith Shushan eduth are prefix'd to many of these Sacred Hymns There is the Word Selah oftenâ— used sevenâ—y times at least in these Divine Poems but 't is not easy to assign the
Worth and Excellency was stiled a Proverb for this as the Hebrew Word denotes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatrix sententia a Speech that hath the Preheminence above others a Saying of great Authority and Force and therefore deserves to be highly esteemed by all These Wise Moral Speeches were taken notice of and held in great Repute of old Homer was a Noted Master of this Excellency and is applauded for it by the Learned And indeed when I read in the skilfullest Accomptants of Times that this Poet flourish'd not long after Solomon's Days I am apt to credit Casaubon and Grotius and a Famous Homerist of our own who all agree in this that Homer borrow'd many of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sage Sayings or Proverbs from our Royal Author and they produce very fair Instances out of his Poems to prove it After this Great Poet I might mention those Minor ones Theognis and Phocylides who are famed for their Excellent Moral Sentences Pythagoras is celebrated for his Golden Sayings or Verses and so are some of his Scholars for their Worthy Speeches proper to their School and truly if we remember that these Pythagoreans were enjoined by their Master a five Years Silence we may well expect some Handsome Sentences from them at last when they began to speak I might add here the Set Sayings of the Stoicks such as Tully's Paradoxes Yea I might remind you that the Sages of all Schools and Sects had their Peculiar Motto's and Devices As in Theoretical Philosophy there are Axioms and Maxims in Medicks there are Aphorisms in Mathematicks there are Theorems among Rhetoricians there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Select Themes and Matters to declaim upon so in Ethicks there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pithy Short Sentences Wise and Weighty Apophthegms containing Great Morals in few Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs Short but Studied Sayings of great and frequent Use in our Lives This Book of Solomon is chiefly made up of this sort and they outvy all that ever were extant before or since The Queen of Sheba came to hear the Wisdom of this Matchless Prince and to be benefited by his Divine Accomplishments but we save our selves the Labour of so long a Pilgrimage he having visited us and his Admirable Writings being brought home to us fraught with the most desirable Treasures Here is a great Number of Useful Maxims and Rules for our Practice in the several Occurrences of our Lives Here are Faithful Sayings and wortâ—y of all Acceptation as the Apostle speaks Here are Smart and Quick here are Grave and Sage Apophthegms Here are Concise and Pithy Adagies the very Extracts and Essences of the Strongest Sense and most Precious Truth Here you will find Solomon as a Father and with a Paternal Affection instructing his Readers and Hearers as his Sons whom therefore he calls by that affectionate Title more than once in this his Admirable Treatise of Morals directing them in the various Passages and Affairs of this Life and framing their Manners most becomingly and successfully in order to another The whole Book is divisible into three main Parts 1. The Inscription or Title of the Book which contains the Use and Scope of it The Proverbs of Solomon the Son of David King of Israel to know Wisdom Instruction to perceive the Words of Vnderstanding c. v. 1 2 c. to the 7th that i to make Men truly Wise and Understanding or which is the same thing Holy and Religious 2. The Preface or Introduction to the Book which is a General Exhortatory to True Wisdom and Holiness This is the Subject of the first Nine Chapters 3. The Main Body of the Book from the Beginning of the 10th Chapter to the Close of all which comprehends in it several Excellent Precepts Rules and Cautions of a mixt and various Nature applicable to the different Circumstances Cases and Occasions of Persons These are more signally called Mishlim the Proverbs a Collection of Sâ—cred Aphorisms useful in the Lives of all Men whether we look upon them in a Natural Civil or Religious Capacity whether we consider them Alone or as Members of a Society whether we speak of them as they are desirous to live happily here or hereafter or rather as they desire both To all these excellent Purposes they may be plentifully furnished by this Royal Author this Great Master of the Sentences this Divine Penman of the Proverbs There is mention of the Words of Agur ch â—0 v. 1. who was the same with Solomon say R. Levi among the Iews and several Christian Expositors However if he be not Solomon under that Name but a different Person yet the Words or Prophecy for so they are alâ—o call'd there contain'd may be said to be Solomon's because collected and preserved by him So Bathsheba's Instructions to Solomon ch 31. 1. 10. may be call'd his because he had carefully recorded them and in the greatest Part of his Life had observ'd them But whether the Encomium of a Vertuous Woman or a Good Wife from v. 10. to the End was penn'd by Solomon or his Mother is disputable however this we are sure of that it was dictated by Divine Inspiration as the rest of the Sacred Writ and moreover it is observable that it is composed in Alphabetical Order i. e. according to the Series of the Hebrew Letters as â—everal Psalms are which I took notice of before Before I dismiss this Book it may not be improper here to observe concerning several of the Proverbs that they may be applied several ways Accordingly as we interpret the Similitude which is made use of in them so we may form the Sense of the Place and this ought not to offend any good or wise Man To give an Instance or two As he that bindeth a Stone in a Sling so is he that giveth Honouâ— to a Fool Prov. 26. 8. The Meaning of which may be that Honour conferr'd on an undeserving Person is thrown away and lost like a Stone cast out of a Sling Or thus he that bestows Preferment and Dignity on such an one doth as 't were Arm him against himself he helps to do himself a Mischief because he puts him into a Capacity of doing it Others have a different Notion of the word Margemah which is here translated a Sling and by it understand a Heap of Stones and they frame such an Interpretation as this He that gives Respect and Honour to a Fool to an unworthy vile Person is like him that casts a Pretious Stone for so they limit the Sense of the word Ebâ—n as Laâ—illi among the Latins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks have that particular Signification sometimes among common Pebbles Others expound it thus As one single Stone thrown into a great Heap is scarcely discern'd and makes no Accession to it so by the Honour and Favour that are collated on a Fool there is no real Addition made to him there 's â—o
as the Original if we will be exact in rendring it expresses it And if we interpret this Proverb in this Sense it Exactly comports with the next Verse They lay wait for their own Blood they lurk privily for their own Life Those that thus design Mischief against innocent Persons bring Ruine upon themselves and are frequently taken in that Net which they spread for others This seems to be the most Genuine Exposition of the Words but every one is left to his Liberty to choose any other Interpretation which is agreeable to the Context and opposes no other Text of Holy Scripture Which of all these Senses was at first design'd by the Holy Ghost we cannot certainly tell It may be in such Places as these of which there is a considerable Number in this Book there is a Latitude and questionless it is best it â—â—ould be so that we may with the greater Freedom search into and descant upon these Sacred Writings that we may understand the full Extent of these Excellent Moral Observations and Remarkable Sayings of this Wise King which for the most part are short and concise and therehy sometimes become somewhat difficult But if 〈◊〉 Imâ—eratoria brevital as Tacitus calls it was commendable no wise Man surely will dislike it in Solomon especially when such Divine and Admirable Truths are couched in it His next Book is entituled Ecclesiastes for the LXX by whom the worâ—â— Kabal is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do accordingly render Kobeleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is probable he penn'd it when 〈◊〉 was Old and had pass'd the several Stages of Vanity It is an open Disowning of his former Folies and Extravagancies it is the Royal Preacher's Recantation-Sermon wherein he tenders himself a Publick Penitentiary Which is the Meaning as One thinks of that Title of this Book in the Hebrew Kohelâ—th or the Gathering Soul because iâ— this Book he recollects himself and gathers and râ—duceth others that wander after Vanity To this end he makes a clear and ample Discovery of the Vanity of all things under the Sun i. e. in this Life or in the whole World a Phrase peculiar to Solomon and in this Book only where it is often used Here the Wise Man convinceth us from his own Experience that none of the Acquists of this World are able to satisfy the Immortal Spirit of Man that the greatest Wit and Learning the most exquisite Pleasures and Sensual Enjoyments the vastest Confluence of Wealth and Riches and the highest Seat of Honour even the Royal Throne it self are insufficient to make a Man Happy and consequently that our Happiness must be â—ought for some where else Here we are taught that notwithstanding this World is Changeable and â—â—bieâ—t to Vanity though at one time or other all things come alike to all in it yet the Steady and Unâ—rring Providence of God rules all Affairs and Events here below and in the Conclusion of all God will bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Here are â—articular Directions given us how we are to discharge our Duty first with reference to our selves viz. that we ought very strictly to observe the Laws of Sobriety and Temperance and to live iâ— a Thankful Use of the good things of this World and to be Content with our Portion and Allotment in this Life and to banish all Covetous Desires and Projects As we must go to the House of Mourning i. e. be very retired and solemn very â—â—â—lous and composed and banish all superfluous Mirth and Gaiety so we must eat our Bread with Ioy i. e. live in a comfortable Fruition of these earthly Blessings and delight in these Enjoyments so far as they are lawful and innocent Our Duty to Others is here also briefly prescribed us viz. that we ought to pay a Profound Respect to Good Kings and to keep their Commandments yea that our very Thoughts towards them ought to he Reverent Then as to those who are of an Equal Level with us or inferiour to us that we shew our selves Just and Righteous to them in all our Converse and Dealings and that when we see any of them reduced to Poverty and Straits that we extend our Charity to them that we cast our Bread upon these Waters that we relieve their Wants and Necessities Lastly we are instructed in our Duty to God we are taught to approach him with â—everence and Devotion to keep our Feet when we go to his House to pay our Vows to him to remember him our Creator and Preserver to fear him and keep his Commandments and we are assured that this is the whole of Man his whole Duty and his whole Concern The Canticles or Solomon's Song is another Piece of Hebrew Poetry which he writ when he was Young and in an Amorous Vein and yet breathing most Divine and Heavenly Amours If you take it according to the Letter only it is King Solomon's Epithalamium or Wedding-Song of the same Nature with the 45th Psalm which is a Song on his Nuptials with the King of Egypt 's Daughter but in a Spiritual Sense it sets forth the Glory of Christ and his Kingdom and the Duty and Privileges of the Church which is there called the King's Daughter Such is this Dramatick Poem wherein are brought in the Bridegroom and Bride and the Friends of both alternately speaking but we must not be so gross in our Apprehensions as to conceive this to be barely a Marriage-Song as Castellio groundlesly fancieth and therefore deems it to be Scripture not of the same Stamp with the rest Besides the Literal Import of the Words in this Love-Song there is a Mystical Sense couched in them Carnal Love is here made to administer to Religion the Flesh is subservient to the Spirit and therefore by reason of this Mystery in this Love-Poem the Iews were not permitted to read it till they were of Maturity of Years If we take this Mystical Weddingâ— Song in the highest Meaning of it it is an Allegorical Description of the Spiritual Marriage and Communion between Christ and the Church it iâ— a Representation of the Mystical Nuptials of thâ— Lord Christ Jesus and Believers Their Mutuâ—â— Affections and Loves are deciphered by the Soâ— Passions and Amours of Solomon and his Royal Spouse This though the Name of God be not in it makes it a most Divine Poem and highly worthy of our most serious Perusal and Study For here we see the Gospel anticipated and the most Glorious Subject of the New Testament betimes inserted into the Old Object But is it not a great Disparagement to this and the other before-mentioned Books of Solomon that â—e was a Reprobate and finally rejected by God Are we not discouraged from receiving these Writings as Canonical Scripture when we know that the Author of them was a Damned Person For what can He be else who towards his latter end revolted from the True Religion
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
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
ver 3. they take several Passages out of Scripture which are applicable as they thought to that Place and there insert them whence instead of seven Verses in this Psalm according to our last English Translation which follows the Hebrew there are eleven it it according to the Old one used in our Service which follows the Septuagint Thus in Prov. 6. after what is said there v. 6 7 8. of the Ant they make bold to add something concerning the Bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So in Isaiah and Ieremiah and other Books they take a great Liberty there are several whole Sentences added that are not in the Hebrew and many are left out that are in it To instance at present only in two of this latter sort those Words in Prov. 22. 6. Train up a Child in the way he should go and when â—e is old he will not depart from it are wholly omitted and the whole thirtieth Chapter of the Proverbs and part of the one and thirtieth are left out in this Translation This is the Greatest Fault we have hitherto met with in the Greek Interpreters but now cometh one which is much greater and indeed unpardonable if it be true 9. Then It is thought by some that in many Places they have wilfully corrupted and perverted the Text. It is thought at least that they did not exactly translate some Places because they were loth to expose the Bible to the Gentiles This was too rich and precious a Treasure to be imparted to them It would be a profaning and polluting of it to lay it open to all Men. It is Galatinus's Perswasion that in their turning the Hebrew into Greek they alter'd several things because the Ethnicks were at that time unworthy of the Knowledg of those Divine Mysteries contain'd in the Bible and this the Talmud it self witnesseth The Pagan World was not able to bear several of those things they would have seem'd Absurd and Ridiculous to them if they had been translated as they were in the Original Hence saith he the Seventy's Version is imperfect and seems to differ yea really doth differ from the Hebrew in many Places And a Learned Doctor of our own tells us That they translated the Bible unwillingly they being loth to impart the Knowledg of the Scripture to Heathens therefore though being commanded by Ptolomy they undertook this Work yet going about it with unwilling Minds they did it Slightly and Perfunctorily and it is likely Falsly in some Places And this was long ago the Opinion of St. Iâ—rom who plainly declared that where-ever any thing occurred in the Old Testament concerning the Sacred Trinity it was either misinterpreted or wholly concealed by these 70 Elders and this he saith was done by them partly to please King Ptolomee and partly becaâ—se they had no mind to divulge the Mysteries of their Faith to the World Thus as he observes 〈◊〉 Isa. 9. 6. they left out five or 〈◊〉 Names of Christ and put in the place of them the Angel of the Great Caunâ—el They would not let it be known that That Child was God lest they should be thought 10 worship another God and therefore they purposely and â—allciously concealed those Glorious Titles attributed to Christ and more especially That the Mighty God But this Author is more candid and mild in his Censure of these 70 Elders when in other Places he tells us that many of those Copies and Editions of the Greek Translation which were then abroad were corrupted by the Fault of the Transcribers and that it was his Design in his Latin Version to correct them Again he imputes their Mistakes to their Ignorance saying they made this Translation before the coming of Christ and so knew not what they rendred in many Places and therefore did it obscurely and dubiously Wherefore he professeth he condemns not the Seventy but only prefers the Apostles before them their Writings being nearer to the Hebrew Original And truly I am not throughly convinced that the Interpreters themselves did wilfully corrupt the Translation that they designedly misinterpreted the Hebrew Text and falsâ—â—ied in the forementioned Place and several others for the Messiah the Christ was not come then and there was no Controversy about him and therefore according to my Apprehension of things it was too early time of Day to misrepresent or corrupt the Bible where it speaks of him I rather think this was done afterwards namely after our Saviour appear'd in the World and had been rejected by the Jews as an Impostor Then these Places before mentioned and several others began to be perverted then the Circumcised Doctors attempted to pare off some Passages to make some Alterations in the Copies of the LXX which they got into their Hands Then it was that they corrupted the Chronology of the Bible which was of great Use to them Hence it is that you find such a Difference between the Hebrew Copies and those of the Seventy about the Age of the World It is not to be question'd that the Jews made an Alteration in the Years mention'd in the Pentateuch which relate to the Lives of the Patriarchs more especially those before the Flood in that Catalogue in Gen. 5. According to the Hebrew Text there were 1656 Years from the Creation to the Flood but according to the Greek there were about 2250. The younger Vossius is a smart Advocate for the Septuagint and following their Computation tells us that 4000 wanting â—ive or six Years were expired before Moses's Death and that from thence to our Saviour's Coming were above 2000 Years so that Christ was incarnate at the end of the Sixth Millenary or the beginning of the Seventh The Sum is that according to Vossius and the LXX's Reckoning the time of the World's Beginning anticipates the Vulgar Aera at least 1400 Years This lengthning of the Accompt in the Greek Bible we owe to the Jews after the Coming of Christ especially after the Destruction of Ierusalem They then out of their Hatred to Christians changed the Chronology of the Greek Interpreters expunged the Contracted Aera and introduced a larger one i. e. they added one thousand four hundred Years to these Books And their Design in doing this was to confute the Opinion of the Messias's Coming It would appear hence that the time was past according to the general Sense of the Rabbies For this Reason they made this Alteration in the Greek Translation though they could not effect it in the Hebrew Copies Hence arises the Difference between the Hebrew and Greek Computation But we are assured that the Sacred Chronology deliver'd by Moses is certain and the Calculation true and authentick because the Hebrew Text is so which I have demonstrated in another Place and consequently the Greek Version is to be corrected by this But this Error of the Septuagint is not originally theirs but is to be imputed to the latter Jews I mean those soon after our
eternal Life In ch 19. v. 8. that should be this according to the Greek which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Query whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 20. v. 4. may not be better exprest than by that single Word outrun In the 8th v. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is forgot in our Translation and ought to be supplied Those Words in the 10th v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred thus Therefore the Disciples came again or returned to themselves of which Translation I have given a particular account in another Place And here before I quit the Evangelists I might take notice of an undue rendring of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occur in all of them as Mat. 9. 10. 26. 7 20. Mark 6. 22 40. 8. 6 11. 14. 18. 16. 14. Luke 5. 29. 22. 27. Iohn 6. 10. 12. 2. 13. 12. and several other Places where they are express'd in our English Translation by sitting or sitting down but they properly signify lying down leaning lying along or lying on one side and so should be rendred In the Acts of the Apostles ch 1. v. 12. the English Version is very deficient for whereas it runs thus which is from Jerusalem a Sabbath-day's Iourney in the Greek 't is after this manner which is near to Jerusalem containing a Sabbath-day's Iourney Those two Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are omitted In ch 2. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred sweet Wine i. e. the best and most generous Wine which would soon intoxicate those who took a great Portion of it as well as new Wine which is generally sweet and luscious at least the former rendring of the Word may be set in the Margin In v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is be ye saved not as we render it save your selves though 't is true some Copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In v. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to this Place and is to be rendred the saved ones not as 't is in our English Bibles such as should be saved In ch 4. 14. we read they could say nothing against it but according to the Greek it is they had nothing to say against it The 32d v. is rendred thus the Multitude of them that believed were of one Heart and of one Soul but the Greek runs thus the Heart and Soul of the Multitude of them that believed was one The 9th v. of the 9th ch cannot but be thought to require some Correction for there is no Word in our Translation that answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thus the Verse should be rendred And he preaching boldly for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred and there is an Example of it v. 27. in the Name of the Lord Iesus spake and disputed against the Grecians But in our English Version the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out untranslated In ch 10. v. 10. eaten is instead of tasted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the latter import In ch 11. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be who not what was I In ch 12. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred and Praying but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forgot In ch 13. v. 20. the direct rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is after these things not after that In v. 22. there is something redundant and something wanting for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred after my Hâ—art not after my own Heart and in the next Clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been translated Wills in the Plural I might add also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might here be more plainly and simply rendred he shall do than he shall fulfil Besides not only in this Place but in all others in the Old and New Testament after when it bears this Signification should be exchanged for according to In v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred because they knew him not whereas the plain Translation is knowing him not or having not known him In v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to be preached but that is not the usual Translation of the Word in other Places for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be spoken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be preached In ch 15. v. 20 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be englished thus from what is strangled and not as 't is now in the Plural Number from things strangled In ch 16. v. 1 and in many other Places Timotheus is in the English Translation whereas this Word is express'd with some Variation elsewhere and he is call'd Timothy This is to be blamed because as hath been hinted more than once the same Greek Word especially a Proper Name ought to be rendred the same in all Places In ch 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Areopagus v. 19. and Mars-hill v. 22. as if â—t were not the same Word This I here blame again and shall afterwards animadvert upon viz. the Unâ—itness of translating the same Word differently in the same Chapter or Book Either one or the other Version is to be stuck to In v. 21. there is no notice taken of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be rendred sojourning or who sojourned there In ch 19. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is englished fifty thousand Pieces of Silver but not rightly for there is not the Word fifty in the Verse but the true rendring of the Greek is five Myriads or five times ten thousand Pieces of Silver It is granted that this is the same with fifty thousand but the Translation should be according to the Words in the Original which are five Myriads I dislike the rendring of v. 24 25. for the reason before-mention'd viz. because the very same Word is differently translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse is rendred Gain in the latter Crafâ— but without doubt it ought to be rendred alike in both which will suggest unto us the True Translation of that Word Demetrius the Silver-smith brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small Trade so I render it to the Craftsmen whom he called together and said Sirs ye know that by this Trade so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated again we have our Wealth This I take to be the true rendring of the Words for it is not probable in the least that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify two Different things in so short a Space Besides it is plain that it is meant here as I have represented it for Demetrius here spoken of was a Man of a very Great Trade and had several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificers and Workmen as they are here call'd under him and so is said to have brought them no small Work or Trade wherefore he warmly stirr'd up these and their Fellows
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
us not be hasty and giddy but diligently compare the Scripture with it self for there are certain Texts and Passages of the Bible that are allied to and symbolize with one another The observing of this will be of great Advantage to us Thus Gen. 49. may be explain'd out of Deut. 32. The Blessings and Prophecies of Iacob concerning the Tribes receive Light hence and also from the particular Histories in Ioshua and Iudges concerning the Actions of the several Tribes This ought to be remembred that Obscure and Difficult Places of Scripture are to be explain'd by those that are Clear and Easy We must interpret those that are Uncertain by Texts that are undoubtedly certain and plain So as for those that are Brief and Contracted the best way is to expound them by those that are Large and Full. The Beatitudes in Luke 6. are the same but epitomized with those in Matth. 5. and therefore there is good reason to explain the former by the latter That Text of Isaiah ch 6. v. 9. Hear ye indeed but understand not c. is contracted in Mark 4. 12. Luke 8. 10. Iobn 12. 40. but it is at large in Mat. 13. 14 15. and accordingly thence the Sense appears best And whilest we are expounding one Place by another we must not forget to search diligently into all the Circumstances of either and to consider distinctly by whom of what particular thing to whom at what time on what occasion they were spoken If we be thus Industrious and Attentive we shall be effectually directed to the right meaning of the Texts and we shall find none of those Contradictions which Unthinking and Careless Readers through want of Collation of Texts imagine to be in Scripture 4. This Inquisâ—tiveness and Observation will lead us to a discovery of the singular Elegancy and Beauty of the Sacred Stile There are peculiar Forms and Modes of Speech in several Nations proper to them and 't is very hard to rendeâ— them in another Tongue or if you attempt it the Elegancy vanisheth Thus there is a particular Excellency and Lustre in the Phrase and manner of Expression which the Holy Ghost useth in this Book it is such that it sometimes rises above the strain of the most Eloquent Orators of Greece or Rome But this cannot be taken notice of by the generality of Readers because it is impossible to discern it unless with great sedulity they search into the Words themselves and by being acquainted with the Original come to perceive the peculiar Grace of the Words and Phrases Thus in the Greek of the New Testament there is in many Places a most Remarkable Choice of Words and a Wonderful Accommodating them to the Matter spoken of Many Words in this Language are so full and comprehensive that they cannot be express'd in English We do not reach the pregnancy of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. for in these Words is included not only deceiving but self-deceit or deceiving and imposing upon a Man 's own Mind Yea the latter Word which is barely rendred Deceivers may import the deceiving of the Minds or Souls of others Our Translators are forced to use two Words to render that single one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 4. 15. is translated by a Poriphrasis six Words in English for one in Greek but indeed this is a Compound or Double Word There is more in the Original Luke 21. 34. than can be express'd in the Translation We render it thus Take heed lest your Hearts be overcharged But there is a Marvellous Elegancy in the Greek which ordinary Readers cannot perceive For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an equivocal Word and signifies not only the Soul and its Faculties but that noble Visous of the Heart well known by that Name and also that Part of the Body which is the receptacle of Meat and Drink viz. the Stomach This is a Criticism not unworthy the taking notice of and it much inhanses the Sense of our Saviour's Excellent Caveat here That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this latter Signification sometimes is evident from the Name of that Distemper which Physicians give to the Pain in the upper Oriâ—ice of the Stomach which being near to the Heart affects that whence the Distemper is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is vulgarly call'd Heart-burning which is indeed a Distemper of the upper Mouth of the Stomach and should rather be call'd Stomach-burning which is when this part of the Body is pained and disordered by reason of some sharp and noxious Humour The Stomach and the Heart affecting one another by Consent the former hath been call'd by the Greek Word which is given to the latter Thus Galen testifies that the old Physicians used the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Sense and accordingly the Cardiac Distemper was that of the Stomach The affinity of these Words might also be shew'd in the Latin Stomachus and the English Stomach which denote sometimes that Great Spirit and Stubborness which â—ave their Seat in the Heart But it most manifestly appears as I have shewâ—d in that Language wherein the New Testament is written and St. Luke who was a Greek Physician and well skill'd in the Terms of the Art did particularly refer to this and notably uses a Word that signisies both the Stomach and Heart properly so call'd because this fitly agrees to what our Saviour saith that they should not be overcharg'd with Surfeiting and Drunkenness wherein the Stomach is mainly concern'd nor with the Cares of this Life wherein the Heart and Affections are most interested Wherefore a Word that imports both is very elegant A parallel Place is that Acts 14. 17. filling our Hearts with Food and Gladness where 't is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an equivocal Term and signifies something else besides Hearts for if there were not this Ambiguity in the Word filling their Hearts with Food would be a very odd and unaccountable Expression But the Translators could not use both Senses therefore they set down one and left the other to be understood But the Doubtful Word according to the Subject matter may be applied both ways that is their Stomachs were replenished with Food and their Hearts as that signifies the Soul and its Affections with Gladness And further to corroborate this Criticism and to shew the peculiar Excellency and Pregnancy of the Scripture-Stile the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is appropriated to the Stomach in Iam. 5. 5. Ye have nourish'd your Hearts as in a Day of Slaughter for here by a Day of Slaughter as all Expositors of any Note grant is meant a Day of Feasting because on Great Festivals many Beasts were kill'd for Sacrifice and a great part of them were eaten by the Sacrificers and their Friends Prov. 7. 14. Isa. 22. 13. And consequently by Hearts we
be great Moral and Religious Qualifications likewise for this is the Book of God and therefore we must come to it with agreeable Inclinations Wills and Affections Men complain that there is a great Contention about the interpreting of Scripture and Different Parties can't agree whence they proceed to blame the Obscurity and Uncertainty of the Scripture it self But herein these Persons themselves are very blameable for this Disagreement in the interpreting of Sacred Writ arises not wholly from the Obscurity of it nor doth it proceed from the Uncertainty of it as some would suggest but from Mens Depraved Minds and Passions Wherefore our main Care ought to be 1st To free our selves from all Wilful Prejudice and Perverseness which have been the first and original Causes of misunderstanding the Scriptures Thus the Infernal Spirit when he tempted our Saviour most perversly quoted Psal. 91. 11. and misapplied it to his purpose And from him Hereticks and Seducers have learnt to cite and make use of Scripture to evil Designs viz. to uphold some Error or Vice What an Antient Writer of the Church saith of one sort of Heretical Teachers that they interpret the Sense of the Holy Writ according to their own Pleasure is true of them all their constant Practice is to strain and distort these Sacred Writings to construe them according to their own Fancies and to make them like an Echo speak what they please Their great Work in consulting and turning over this Volume is to find something they may misinterpret for their own Ends. Their Affection to a particular Cause makes them believe and assert any thing though never so improbable and then they alledg Scripture to back it though it be wholly foreign to the purpose These Persons are of the Number of those Depravers of Truth who as One of the Antient Fathers gives us their Character do not accommodate their Minds to the Scripture but pervert and draw the Mind of the Scripture to their own Wills This glossing and expounding of the Bible according to Mens corrupt Fancies is as M. Luther hath expressed it like straining Milk through a Colesack it blackens and deâ—iles the pure Word of God it depraves and falsifies the Mind of the Spirit Those Men are to be abhorr'd that submit not their Thoughts and Conceptions to this Sacred Standard who compel the Scripture to serve their Private Opinions who make no conscience of putting a Text upon the Rack to make it speak what it intended not of miserably torturing it that they may force it to confess what it never meant These Persons should be reminded how great a Sin it is to distort and deprave the Holy Writ and designedly to draw it to another Sense than it naturally bears And the Penalty is as grievous as the Crime for as the Apostle St. Peter informs us this Generation of Men wrest the Scripture unto their own Destruction 2 Pet. 3. 16. Wherefore let none presume to be guilty in this Nature and dare to follow their own sinister Imagiâ—ations in the interpreting of the Inspired Writings but let them attend to that Advice of a Pious and Learned Author We should be more willing to take a Sense from Scripture than to bring one to it Let us strive to know the naked and pure Meaning of the Spirit and in order to that read the Bible with an Unprejudiced and Sincere Mind which is an Excellent Interpreter Whereas 't is a certain Truth that Perverse Minds will pervert the Scriptures 2dly We ought to read these Divine Writings with great Modesty and Humility Let it not trouble us that some Parts of them are not level to our Understandings And where we cannot solve some things let us not arrogantly pretend to do it It is no Disgrace to confess our Ignorance here I can assure you this hath been done by the Learnedest Heads There is a Learned Ignorance as St. Augustin terms it and we need not be ashamed to be Masters of it These four things mention'd in Eccles 12. 6. I understand not saith Castellio I scarcely understand the thousandth Part of this Book saith he concerning the Apocalypse And 't is frequent with this Learned Man to say I know not the Meaning of this Place That Man is impudently rash who dares profess that he understands one single Book of the Bible in all its Parts saith Luther I own it that I am so blind that I cannot see any thing at all in that dark Place of Scripture Amos 5. 26. saith the Great Selden But the contrary Temper and Spirit have swell'd some with proud Conceits of their understanding some Passages of this Book when they have no true Apprehension of them in the least and accordingly they have endeavour'd in a supercilious manner to impose their crude Sense upon others not craving but commanding Assent to what they have propounded These bold Men forget what the Wise King saith It is the Glory of God to conceal a Matter to speak sometimes in so dark and hidden a manner that there is need of great searching studying and enquiring into the things that are said and yet at last they remain abstruse and unintelligible It hath pleased God the Wise Governour of the World that the Scripture should have Difficulties and Obscurities in it that there should be some things hard to be understood But as Socrates said of Heraclitus's Writings What he understood of them was very good and so he believed that to be which he understood not the like may we with more Reason pronounce concerning the Sacred Scriptures The Matters which we have Knowledg of which are the main Body and Substance of the Book are Excellent and Divine and so there is Reason to conclude that those Parts of it which are hidden from us are of the same Nature There is no occasion to find fault with the Sovereign Wisdom of God but it is our apparent Duty to lay aside Pride and to exercise Humility which will capacitate us to understand even those Great Mysteries and Abstrusities when we have with much Diligence and frequent Study search'd into them 3dly We must think our selves concern'd to purge our Hearts and Lives from all Deâ—ilements of Vice For 't is certain that a quick Brain a subtile Head and a nimble Wit are not so much required to the understanding of Divine Truth as an Honest Mind and a Religious Practice To Men of polluted Consciences and profane Manners the Scriptures seem dark and mysterious but to those of sanctified Minds and holy Lives they are as to the most part plain and clear These Qualifications render them as bright as a Sun-beam What the Turks are said to write on the back-side of the Alcoran Let none touch this Book but he that is pure may with great Reason and Justice be written on the Holy Book of Scripture and that only for a Pure Life is the best Commentator on these Writings A wonderful measure of
Gen. sec. literam 1 Cedren Hist. Compend 1 De vitâ Mosis 3 Antiqu. l. 2. c. 5. 1 Hist. l. 5. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vitâ Mos. 1 Prolegom de Scriptore Pentateuchi 2 Mr. Abbadie in 〈◊〉 Vindication of the Truth of the Christian Religion 3 Dr. Du Pin iâ— his Preliminary Discourse to the Authors of the Books of the Bible 1 Ego existimo in summo Imperatore quatuor has resesse oportere scilicet scientiam rei militaris virtutem authoritatem â—elicitatem Cic. Orat. de laude M. Pompeii Imperatori res adversae minuunt authoritatem Caesar de bell Gall l. 6. 1 Nicephorus Zonaras Sâ—idas Ludovicus Vives Bellarmine Cajetan Sir W. Raleigh 1 Origen Jerom Eusebius Selden 2 Colloq Mensal 3 Du Pin. Bibl. Patr. 4 Mâ— Boyle of the Stile of Scripture 1 Job 1. 3. 2 Ver. 1. 3 Ver. 8. 1 Homo non capitur in horâ— doloris fui Talm. 2 Chap. 5 v. 11. 3 Job 1. 21. 4 Ch. 13. v. 15. 5 Ch. 19. v. 25. 1 Chap. 42 ver 10 12. 1 Ver. 9. 2 Ver. 11. 3 Ver. 12. 4 Ver. 13 15. 5 Ver. 16. 6 Ver. 17. 7 Sir W. Temple 's Miscell 2d Part. 8 Origen Chrysostom Augustin Ambrose Euthymius 1 Dr. Lightfoot 1 Lib. Radicum 1 Homil. 1. in Psalm 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 1 Thâ— 6th 31st 37th 51st 101st 129th 141st 1 Animadyers Euseâ— 1 Psal. 1. 1. 1 1 Sam. 10. 12. 24. 13. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Mishle â— mashal Praeesse dominari 1 1 Sam. 19. 2. 2 2 Kings 6. 12. 3 Acts 23. 15 16. 4 Ezek. 1. 6. 5 Ezek. 1. 18. 10. 12. 3 Dr. Lightâ—ooâ— in his Chronicle of the Times of the Old Testâ—minâ— 1 Pineda Salianus Drexellius 1 Dr. Lightfooâ— in his Chronicle of the Old Testament 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 qu. Recollectus Receptus sc. in favorem Dei 2 Cont. Jovin 3 Lib. 2. Apol. Dav. 4 In Psal. 52. 5 Cateches 2. 1 Isa. 1 1. 1 Praefat. in Isai. 2 Annot. in 2 Reg. 19. 1. 1 Joseph Antiq. l. 10. c. 6 1 â—â—eronym Prolog in Ezek. 1 Duodecem Prophetae in unius voluminis angustias coarctati Hieron Epist. ad Paulin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Haeres 8. l. 4. c. 18. 1 Acts 1. 8. 2 Prolog Ga anâ—e Evang. 3 Eccl Hisâ—◠〈…〉 4 De Cons Evang l. 1. 5 Homil. in Matlh 1 Coll. Mensal 1 2 Cor. 1. 1. 1 Quicquid passus est Christus nullam majorem vim per se haâ—ere potest quam si quilibet puâ—us homo idem passus est 〈◊〉 de Servaâ— Par. 3. c. 4. 1 Chap. 1. v. 1. 2 Jam. 1. 1. 1 2 Pet. 3. 16. 2 Justin Martyr Clem. Alexandr Origen Eusebius Concil Nic. 1. Athanasius Cyril of Jerus Greg. Nyss. Naz. Baâ—il Epiphanius Chrysost. Cyâ—â—â— of Alexanâ—punc Theodoreâ— 1 Mr. Boyle of the Stile of Scriâ—ture 1 Strabo Geogr. l. 1â— 2 Salmas de Hellenist Pars 1. qu. 6. 3 Quocunque respexeris fulmina sunt Hieronym Apol. pro lib. adv â—ov 4 Ad Pammach 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. Hist. l. 2. c. 18. 6 Coll. Mens 1 De Civ Dâ—i I. 18. c. 28. contr Faâ— st l. 22. c. 89. 2 â—ede Aquinas Lyranus Ribera 1 In Panario 2 De Haeresib 1 Epist. 11. ad Agerach 2 Dr. Hammend in loc 3 Cataâ—â—â— Script Eccles. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine articulo Pricaeus in Anâ—â—â— in loc 5 Acts 17. 4. 6 Ver. 12. 1 Dr. Patrick Bishop of Ely his Answer to the Touchstone â— 1 Tot habet sacramenta quot verba Hieron Ep. ad Paulio de lib. Apocalyps 1 Hom. 9. in Matth. Hom. 7. in 1 Ep. ad Corinth 1 Dr. Lightfoot's Chronicle of the Tines of the Old Test. 1 Annot. in 2 Sam. 1. 18. 2 Antiqu. I. 5 c. â— 1 Aliâ— sicut homines historicâ diligentiâ alia sicut Prophetâ—e inspiratione divinâ De Civ Dei I. 28. c. 38. 1 Groâ—ius and Hammond 1 Sir N. Kâ—atchbull 1 Du Pin 1 De Septuagiâ—t Interpreâ— 1 Mons. Simon Crit. Hist. l. 2. 1 Is. Vossius 2 Morin Exercitat Bibl. l. 2. Exercitat 8. 1 Prap. Evang. l. 9. c. 3. 2 Strom. l. 1. 1 De Histor. Graec. 2 Mr. Gregory 1 De vit Mos. l. 2. 2 Ibid. 3 Scalig. de Emenâ— Temp. 4 Antiq. Jud. l. 12. c. 2. 1 〈…〉 in Pentateuch 2 Mr. Gregory 3 F. Simon Crit. Hist. l. 2. 1 Du Pin. 1 Comment in Isa. 2 Drusius Ludovic Capellus Mede 1 Comment in Ezek. 27. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 R. Jonah R. Jehudah explicant per â—allem in quâ— stillaâ— aqua 〈◊〉 Lachryma ab Oculis Pagnin 1 Pocock Not. Miscell in Port. Mos. c. 1. Dr. Castel in Lexic Heptaglot 2 Discourse of the Stile of Script Chap. 7. 1 Buxtors Lexic Concordant 1 De Civ Dei 2 Epist. 28. ad Lucin. 1 De Arcan Cathol Ver. 3 Dr. Lightfoot 4 Uâ—icunque sacratum aliquid Scriptura testatur de Patre Filio Spiritu Sancto aut aliter interpretati sunt aut omnino tacuerunt ut Regi satisfacerent arcanum fidei non vulgarent Praefat. in Pentateuch 5 In Proaemio super Quaest. in Genes 6 Illi interpretati sunt ante adventum Christi quod nesciebâ—nt dubiis protulere sententiis Non damno non reprehendo Septuaginta sed considentes cunctis illis Apostolos praefero Praef. in Pentaâ—euch 1 Chronolog Sacra 1 Dr. Lightâ—oot Hor. Hebraic 1 De Script Eccles. 1 Vide The Stile of Scripture Pag. 335. 2 J. P. Praeâ—at Paraenetic 1 Mons. Simon Crit. Hist. Book 2. 1 Latini interpretes nullo modo numerari possunt De doctr Christianâ— l. 2. c. 11. 1 Gregorius de Valentiâ— Greâ—serus Titelmannus c. 1 Sess. 4. 1 A. D. 1527. 1 Luke 1. 42. 8. 28. 17. 15. Acts 8. 7. 14. 10. 26. 24. Rev. 5. 2. 8. 13. 1 Psalm 119. often And 't is better to use the Word alive than quick in Num. 16. 30. Psâ—l 55. 15. 124. 3. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 They say unto him 1 Acts 16. 1. Rom. 16. 21. 1 Cor. 16. 10. 1 Justin Mart. Dialog cum Tryph. Clem. Alexand. Strom. l. 3. 2 Praesat in Daniel 3 Clem. Alex. Strom. l. 7. Athanal Orat. 3. cont Arian Basil de Baptismo l. 3. quaest 4 Chrysost. hom 3. de Lazaro 4 Praeâ—at in Epist. ad Galat. 1 Ut Veterum librorum fides de Hebraeis Voluminibus examinanda est ita Novorum veritas Graeci Sermonis normam desiderat Hieron Epist. ad Lucin. 1 Tractat. Theolog. Polit. cap. 9. 1 Non est similis qui legit lectionem suam centies ei qui legit â—am centies semel Talm. 2 Sola Scripturarum ars est quam sibi passim omnes vendicant Hanc garrula anus hanc delirus senex hanc sophista verboâ—us hanc universi praesumunt laeerant docent antequam discant Hieron Epist. ad Paulin. 1 Sâ—româ— lib. 6. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in cap. 1. ad Galat. 1 Mr. Herbert's Priest to the Temple 1 lliad â— 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. Eccl. Hist. l. 4. c. 27. 2 Basil. M. Orat. 2. in Hexaâ—m 3 Colloqu Menâ—al 4 Mr. Mede Diatrib 5 Epist. 121. cap. 15. 6 Opus in Psalmos 3 De Dis Syr. 4 Prov. 25. 1. 1 John 16. 13. 2 1 John 2. 20. 3 Second Homily of the Scripture 4 Mr. Herbert's Priest to the Temple or Country-Parson 5 Psal. â—19 18.