mention'd by Three of the Evangelists the Iewish Historian expresly testifieth and he is as good a Witness as we can desire in this Affair CHAP. XII After particular Testimonies now more general ones are produced as that of Pontius Pilate in his Letters to Tiberius The respect which this Emperor and others bore to Christ. Josephus's famous Testimony concerning him as also concerning others mention'd in the New-Testament Attestations of Pagans concerning St. Paul St. Peter and the Truth of some Passages in the Acts. All Christ's Predictions about the Destruction of Jerusalem confirmed by Heathens and Jews What Pliny and Trajan relate of the Christians Mahomet bears Witness to Christ. THus you have particular Testimonies as to those Three great Things our Saviour's Birth Life and Death Now in the next place I have general Testimonies to produce There are some Pagan and Iewish Witnesses that confirm all these yea and more than what hath been hitherto testified namely Christ's Resurrection As other Governors and Deputies of Provinces used to send an Account to the Emperors and Senate of the most remarkable Things that happened in their Provinces so Pontius Pilate Procurator of Iudea did the like and his Relation is the more valuable because it is the Testimony of a Person who Condemn'd our Saviour to death His Letter or Letters rather there being two of them to the Emperor Tiberius soon after Christ's Death give an Account of his Life Miracles Crucifixion and rising to life again And as Publick Acts were wont to be transmitted and reserved in the Imperial Archives so these were kept there whence the Christian Fathers had them Hegesippus an ancient Champion of the Christian Cause made use of them against the Pagans as we are informed from Eusebius Iustin Martyr tells the Roman Emperors that as for the Death and Sufferings of Christ they were to be seen in the Acts of or under Pontius Pilate and refers them to those as satisfactory and undeniable Tertullian with great boldness alledgeth the same Records as a sufficient Confirmation of the History of Christ in his Apology c. 5. 21. Whereupon one of the Learned'st Men of our Age concludes that this ancient Father found this among the Acts of the Roman Senate where all things of this nature were set down It is not to be questioned saith he that Pontius Pilate sent this Account to Tiberius if we consider that this was the constant practise of all the Governors and Deputies of Provinces to transmit the Relation of every remarkable Occurrence to the Emperors by whom they were placed in those Stations for this purpose viz. to inform them concerning the Affairs of those particular Places Now the Crucifying of our Saviour and his Rising again were certainly very considerable and remarkable Passages and therefore 't is not to be doubted that Pilate as Procurator of Iudea sent the Emperor a Relation of them On which account this Judicious Writer asserts the Authority of these Letters and there are other Arguments which he useth to enforce the Truth of them which are worth the consulting Thus it plainly appears from the fore-mention'd Fathers that there were such Letters from Pilate to Tiberius and that there was such an Account of our Saviour extant at that time otherwise they would not have made their Appeals to them in their Apologies otherwise they would not have call'd upon the Emperors to consult their own Records which testified of Christ and his Actions Wherefore I look upon Du Pin's Judgment as flat here who saith That though this Relation cannot be absolutely charged with falshood yet it is to be reckoned as doubtful Tertullian adds and from him Eusebius that Tiberius would have put Christ into the number of the Gods upon Pilate's Writing such strange things to him concerning Him he refer'd the Matter to the Senate desiring them to rank Him among those that were Worship'd and Deified but the Senate refused it because they themselves did not first order and approve of it for it was an old Roman Law that no God should be set up by the Emperor unless first approved of by the Senate for this reason only they rejected Christ from being admitted among the Gods However the Emperor still retain'd the same Reverence and Esteem of Christ as a most Divine Person and in Honour to him favoured the Christians and by Edict ordered that none should accuse and disturb them meerly for their Religion and the name of Christians annexing a severe Penalty on such as dared to transgress this Edict Nay Tertullian and other Fathers assure us that he had so great a Reverence for Christ that he intended to erect a Temple to him This was from that Information which Pilate sent him concerning our Saviour I might mention the Kindnesses which other Emperors had for Christ as no contemptible Testimony to that purpose which I design this Discourse for Lampridius reports that Alexander Severus Worshipped our Lord and had his Picture in great Veneration and that he had thoughts of erecting a Temple to him and taking him into the number of the Gods Which Adrian likewise he saith intended to have done but was hindred from it by being told that all would turn Christians and the Temples Consecrated to the other Gods would be forsaken These are ample Attestations of Pagans concerning Christ and which is greater they are their Approbations of him Next I produce the Testimony of a Famous Iew whom I have so often made mention of who forty or fifty Years after some of the Evangelical Writings gave an account of the Iews Affairs and of Christ and of many things relating to Him Among other Passages he hath this memorable one At this time saith he there was one Jesus a Wise Man if I may call him a Man for he did most wonderful Works and was a Teacher of thâ—se who received the Truth with delight He brought many to his Perswasion both of the Jews and Gentiles This was Christ who though he was by the Instigation of some of the Chief of our Nation and by Pilate ' s Doom hung on the Cross yet those who loved him at first did not cease to do so for he came to Life again the third day and appeared to them the Divine Prophets having fore-told these and infinite other Wonders of him and to this day remains that sort of Men who have from Him the name of Christians Both Eusebius and St. Ierom alledge this Famous Testimony of Iosephus concerning Christ as an undeniable Confirmation of the Christian Religion And the latter of these Writers places this Iew among the Ecclesiastical Writers of the Church because he speaks of our Saviour with this great respect A late Writer hath a great many idle foolish Cavils against this so notable a Memorial of Iosephus concerning our blessed Lord. He thinks it strange that Iustin Martyr Tertullian and Clemens Alexandrinus writing against the Iews make no
by reason of or because of or on the account of our Sins for our Sins were the proper Impulsive meritorious Cause of Christ's Death though we must not exclude the Final Cause because he suffered to take away our Sins And Vossius goes something higher who assures us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ob propter pro preâ—ixed to Sins or Faults and join'd with Suffering or Punishing whether in Scripture or any other good Author always signifies the Antecedent or meritorious Cause but never the Final And I verily believe that Vossius was as good a Grammar-Scholar as Socinus whom he opposeth in this particular There are other Texts which I might have produced as Iohn 11. 4. this Sickness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or on the account of God's Glory and 2 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which viz. the Kingdom of God ye suffer in both which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an impulsive Cause And perhaps that place 2 Phil. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood so It is sufficient then to have proved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in several places of the New-Testament in the Sense before-named i. e. that it is as much as on the account or because of or for the sake that it signifies some Reason Account or Motive why a Man should do such a thing We need not search into other Authors to find whether this be the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them this is not requisite for the New-Testament is able to vouch it self But though to prove this Sense of the Preposition in Classical Authors be more than I need to do yet for the Satisfaction of the Scrupulous for Vindicating my Interpretation of that Text and for the Establishing it beyond all Exceptions for the future I will shew that this very signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a word in the Genitive Case is not uncommon in the Pagan â—â—ile and particularly I will make it evident that it hath not always a reference to a Benefit as some think For Proof of this I might send you to Stephens's Thesaurus where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he produces some Passages out of Herodian Demonsthenes and as I remember Plutarch which do in some measure evince the foresaid Acception of the Preposition and out of Homer's Sixth Iliad he hath a a plain place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rendred de te as the common Veâ—sion is but causâ tuâ or propter te because of thee I hear ill of the Trojans Accordingly the great admired Scholiast Eustathius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is as much he saith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of thee or on thy account But whether this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place it is not so much material as that we need controvert it but this is sufficient for my purpose that this famous Commentator who understood Greek so well acquaints us that the Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie or imply a Benefit as is clear in this place for these words of Hector cannot possibly be carried to any such Sense that is undeniable Wherefore their Fancy falls to the ground who think the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the benefit or emolument of such a one I have something yet more to prove and that even from Pagan Authority which is this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently imports an impulsive Cause and that directly and plainly and that it ought to be translated on the account by reason of because of To evince this I will choose out an Author against whom there can be no Exception I mean Isocrates whose Writings are famed for their Propriety of Phrase and Clearness of Stile There he hath these Expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight on account of the Leagues made between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for or on the account of their Liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for or because of their own safety These are all Impelling Causes the Consideration of their League of their Liberty and their Common Safety excited them to do what they did As in a higher Sense I proved that many in the Apostles Times were excited to initiate themselves into the Church by Baptism by the Consideration of what the Holy Martyrs underwent for the Cause of Iesus They were Baptized on the account of by reason of for the sake of those dead Saints those glorious Champions whom they saw die with so much Courage To proceed in the same Author he expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for Rewards i. e. because of those Rewards which they expected These effectually stirred them up to behave themselves with great bravery So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Translated famae gratiâ by Wolfius to die on the account of that Fame and Glory which they knew they should purchase after Death And of the same sort is that Passage There are those saith he that would not change their Lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on any other account whatsoever yet are most willing to lose their Lives in the Wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the account or for the sake of getting a Name This was the moving the Impulsive Cause of their dying And that other set of Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To render Thanks for this or that confirms that Interpretation which I have given for those Favours and Kindnesses which they received moved them to pay that tribute of Thanks What we meet with in another place is to our purpose Is it just saith he to inflict so unequal and seveâ—e Punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or on the account of such Faults And so 't is used in the same Oration again with reference to Punishment And when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum rerum metu perterritus as the foresaid Translator renders it it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same import with because of by reason of and that he speaks of those things which excited Fear in them Lastly It may be observed in this famous Orator that when he is about winding up a Cause he uses these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Interpreter rightly renders quare quapropter propterea which is in English on which account or because of what hath been said He moves them to do this or that on the Consideration of what he had propounded to them in the foregoing part of his Oration I could produce many more Quotations out of the same Author and several others
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
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
appear bare-faced and to salute the Publick Besides I thought my self obliged to give the World some Account of the spending of my Time and to let it be seen that I have not wholly thrown away my Hours Moreover I have a great and passionate Desire to serve the Church to vindicate our Holy Religion to advance the Cause of Christianity to demonstrate the transcendent Worth of the Holy Scriptures which are the Standard of all Excellent Notions and Regular Manners and to promote and set forward the Glory of the ever Blessed Trinity I am sensible what Multitudes of Writers there are already how many Printed Discourses are published that might well be spared to say no worse We are told that Tully's Offices wâ—â— the first Book thâ—t was printed in Europe which was a Good Specimen of that new-invented Art It had been a happy thing if the Press had proceeded as well as it begun if Books of vse and Worth only had been handed into the World by it But it is to be lamented that there is another Vse too often made of this Invention whilst too many Men that are Masters of no other Conceptions than those that are flat and useless or else erroneous and pernicious take the Pains to let the World know as much in Print Others scribble to satisfy a certain Itch of Writing that they have got and the Press seldom cures the Distemper but rather increases it Other mercenary Souls make their Pens wag for Bread and they may generally be known by this Property that the Front belies the Fabrick the Title doth not tell what is in the Book but only sets it to sale so that indeed it is a mere Pretence and Shew and stands as R. B's Sham-name is wont to do of late in the Title-Page But none of these Miscarriages have discouraged me from appearing in Publick and pursuing those Good Ends I before mentioned which alone are sufficient to legitimate the Press and to License the Author's Vndertakings And if the Questioâ— be Why more Books still the Answer is made by another Question Why more Men still As long as the World increases Writing will do so too for all Men are not alike their Notions and Conceptions are not the same wherefore for these different Readers there must be different Books St. Augustin's arguing of old is useful and seasonable at this Day It is of great Advantage to the World saith that Learned Father that there should be many Books composed by many Men in a different Stile though not a different Faith about the same Questions and Subjects that so hereby the thing it self and the Truth enquired into may the better be convey'd to the Readers to some of them in one manner to others in another For this is certain that all Persons are not convinced and wrought upon by the same Arguments wherefore there is liberty to use all kinds of Topicks Thus the Excellent Grotius acquaints us that he pick'd out the Best and most Convictive Arguments as he thought to prove the Truth of Religion and particularly the Christian and yet some of them as Signatures Fire Ordeal c. are neglected by other Learned Men for Evidences work more or less according to the Diversity of Mens Genius's and Dispositions Hence the Iudicious Doctor Jackson in his Preface to the Reader before his First Volume confesses that the Grounds anâ— Motives which he makes use of and which most of all prevait'd with him may have little or no Operation upon others Whereupon is fouâ—ded the Vsefulness yea Necessity of propounding divers sorts of Arguments that if sâ—me of them prove not forcible and perswasive others may So is it in Illustrating and Commenting upon the Holy Text the Diversity of Interpretations is requisite and useful and it may be the Mind of the Holy Spirit cannot be penetrated into without these different ways of Enquiry The Wise Man is a Physician of the Law say the Iewish Doctors i. e. whereas the Vnlearned and Unskilful corrupt the Text and deprave the Sense of it he comes and heals it by restoring it to its genuine and proper meaning But in effecting this it is not necessary that he should tie himself to the same Methods and Arts of Cure which others have used before him Some superstitiously confine themselves to one Man's Critical Determination on the Place as Bishop Montague saith of Mr. Selden they take a Grammarian for a God They do so in the worst Sense they deify Criticism they idolize an Expositor and fall down to his particular Interpretation But we must be more Catholick and Generous if we are desirous to have right Apprehensions of the Sacred Text and if we would be intimâ—tely acquainted with the Divine Truth contain'd in it This justifies the Variety of Comments and Critical Researches into the Holy Scriptures and this furnishes me with an Apology for thrusting my self in among the Writers of the Age. And being now of that Number I have this 〈◊〉 say farther to the Reader that though I am sensible of my own Defects and particularly of the Miscarriages and Mistakes that may occur in this Work it reaching to so great a Variety of Texts and Diversity of Matters yet on the other hand I hope I shall find him as sensible of the Arduousness of the Vndertaking and the Liableness of himself and others to fall short in so Weighty and Difficult a Subject In fine in these and all other my Endeavours which I shall expose to the publick View I covet only the Approbation of the Candid and Wise and I shall make it my Business I will not say to merit but to purchase it ERRATA PAge 41. line 31. read there P. 54. l. 4. r. purposed P. 61. l. 4. r. Air instead of Fire P. 67. l. 3. after Counsel insert So Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 69. l. 2. r. an other P. 94. l. 12. after as in insert Exod. 20. 18. the People saw the Noise of the Trumpet P. 145. l. 15. r. bony P. 155. l. 2. r. Nephritick P. 178. l. 15. dele by P. 269. l. 32. r. have no. P. 278. l. 11. r. to be P. 280. l. 17. after Belly insert as it iâ— generally thought P. 300. l. 1. after ordinary insert or profanâ— P. 333. l. 8. after more insert according to the different reading of them P. 385. l. 1. r. it as P. 402. l. 11. r. this The Hâ—brâ—w requires Correction which is left to the Learned A CATALOGUE of the Texts of Scripture which are expounded and resolved in the ensuing Discourse according to the Author 's PARTICULAR Judgment GENESIS CHAP. 15. ver 7. I am the Lord that brought thee out of Ur of the Chaldees Page 371. NUMBERS Ch. 12. v. 1. He had married an Ethiopian Woman p. 375. Ch. 23. v. 21. He hath not beheld Iniquity in Jacob neither hath he seen Perverseness in Israel p. 96. Ch. 25. v. 9. Those that died in the Plague were twenty and
that is the Scripture hath Words and Phrases proper to it self it hath some things extraordinary and which are unusual with the rest of Authors But I will insist no longer on this here because I may have occasion in my next Discourse viz. concerning the Excellency and Perfection of Scripture to suggest several things which will discover the Peculiar Straiâ— of the Bible The Fourth â—â—oposiâ—â—on is That there are somâ— things Obscure and Difficult in the Stile of Scripture I will give you an account of this in these following Particulars 1. Obscurity and Difficulty may arise from the Different Signification of the same words in Scripture 2. From the Contrariety of the same words as to their Signification 3. From Other Causes relating to the Matter it self spoken of and the Time c. Under which Heads I intend to prosecute that Design which I formerly was upon viz. An Enquiry into several Remarkable Texts of the Holy Scripture which contain some Difficulty in them I shall have occasion here to discover the Grounds of that Difficulty and to shew how it may be removed And when the Sentiments of others are not satisfactory I will make bold to interpose my own Judgment First Sometimes in Scripture there are Words of Different Signification whence it comes to pass that it is very hard to understand those places where these words are And it is impossible to satisfy our selves about the meaning of them in the Texts where we find them unless we take pains to examine the particular Congruity of one Sense rather than another to that particular Thing or Person to which it is applied Yea sometimes when we meet with such a Doubtful Word we shall find it reasonable to make use of both the Senses of it that is to propound them both and to leave it free to Persons to make choice of which they please I will give some Instances of this as that in Gen. 39. 1. Captain of the Guard which may as rightly be translated according to Iosephus Antiq. l. 2. c. 3. Chief of the Cooks for the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Tabbach the Plural whereof is here used is a Cook 1 Sam. 8. 13. Ch. 9. 23 24. and is so translated The truth is the genuine rendring of Tabbach is Mactator a Slayer and so is applicable either to a Cook or a Soldier The double sense of the Word occasions some doubt about the Translation but it is of no moment at all for we are not to be concern'd whether Potiphar was Pharaoâ—'s Head-Cook which without doubt was an Honourable Place or the Captain of his Guard or Army as the Vulgar Latin gives it So in Gen. 41. 43. they cried before him Abrek the word Abrek may be differently rendred viz. either according to Aben-Ezra Aquila the Vulgar Latin and our own English Translation bow the Knee deriving it from barak genu flexit or according to Solomon Iarchi and the Paraphrases of Onkelos and Ionathan Father of the King for Rek in the Aramaean Tongue is â—ex and thence perhaps this Latin word or according to the Ierusalem Targum Father of the King and tender in Years or according to Symmachus tender Father from Ab Pater and Rech tener sen delicatue because Ioseph was as to his Prudence a Father as to his Age a Tender Youth Thus this word being of a dubious Signification according to the different Etymologies it hath may be diversly translated and every one is at liberty to choose which of these Senses he most approvâ—s of I cannot see how the Doubtfulness of such words as this can be wholly taken away and consequently the Scripture as to such words must remain Dubious and Obsâ—ure that is as to the particular and close import of them But 't is sufficient that we have the general sense of them as here though we are ignorant of the right and only Derivation of the word Abrâ—â—h and after all the foremention'd Surmises it is most probable as hath been said before that 't is an Egyptian word yet this we are certain of that it was a word of Acclamation and Honour that the People used toward Ioseph and 't is not requisite to know any more in order to the understanding of the Place It is thus in the New Testament it is said of Iudas that he went and hanged himself Mat. 27. 5. So we translate it indeed and very well but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a more general import signifying that he was strangl'd or choak'd which may be done either by a String which is properly Hanging or by Excessive Grief which stifled his Spirits and accordingly we may render the Word either of these ways viz. Actively he hanged himself i. e. he ended his Life with a Halter or Passively he was Choaked namely by a sudden stopping of his Breath and Suffocation of his Spirits through Melancholy and Grief Either of these Senses may be admitted yea both of them as I have shew'd in another place Wherefore the best rendring of the words is I conceive this Judas strangled himself or was strangled because this takes in both It is said of the Pharisees Mark 7. 3. Except they wash their Hands oft they eat not where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated oft hath different Significations and accordingly may be rendred diversly First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Fist or Hand closed and so here is meant their way of Washing their Hands by thrusting the Fist into the Palm of the Hand Secondly The Greek word signifies also the Elbow and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as up to the Elbow and denotes another particualar way of Washing among the Conceited Pharisees by letting the Water drop from their Hands being held up to the very Elbows Thirdly The word may be rendred diligently or according to the Syriack accurately and so signifies to us that great Care and Exactness they used in their Ceremonious Washings Lastly Our Translators according to another acception of the word and following the Vulgar Latin render it oft Any of these four ways the word may be taken and the Dubiousness of it should not in the least trouble us because we understand the grand thing contain'd in the words viz. That the Jews but especially the Pharisees were very superstitiously addicted to their Washings and placed the greatest part of their Religion in that and the like External Observances I could instance in 2 Tim. 2. 19. The Foundation of God standeth sure having this Seal c. which Text may admit of this Translation also The Covenant of God standeth sure having this Inscription for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a Foundation but a Covenant or Instrument of Contract and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Inscription as well as a Seal There were two Parts of the Covenant I will be your God and ye shall be my People So here in the
17. on which Ground of Similitude the opening or boaring of the Ear is changed into preparing or framing a Body â—itting it for that Work and Service to which it was designed The Sense then which is the main thing is the same viz. that Christ had a Body given him that he assumed our Humane Nature that thereby he might be Obedient and perform the Part of a Servant Nay the Words themselves are not much different for the Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well apparare or comparare as fodere perforare and therefore is well rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover the Ear which is the Organ of Obedience and Compliance is Synechdochically put for the Body nay perhaps the Hebrew Word Ozen signifies a Body as well as an Ear for 't is well known how different Senses one Word hath among the Hebrews I could observe to you that it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint Iob 33. 16. as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prov. 26. 17. which may convince us of the Ambiguity of the Word Besides we know the Latitude of the word Heezin which signifies both to hear and to obey It might be added that as the Opening or Boaring the Ear signifies Voluntary Subjection or Obedience and speaks a Willing Servant though not this only or altogether as I have shew'd elsewhere so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise denotes a Slave or Servile Person Rev. 18. 13. Thus opening and preparing the Ear and the Body agree and the Sense of both put together is this Thou hast made me Obedient Thus the Hebrew and Greek do friendly accord so that we need not say with Mr. Isaac Vossius that the Jews have corrupted this Place to evade the Prophecy So in Psal. 105. 28. the Sense was attended to not the Express Words for whereas in the Hebrew it is they rebelled not against his Word the Word not is left out in the Septuagint they following as they thought the Meaning of the Place for they supposed it had Respect to Pharaoh and the Egyptians who when these Plagues here spoken of were upon them rebelled against God's Word The Negative Particle lo may here be taken Interrogatively as in other Places Isa. 9. 3. Hos. 4. 14. and then the Words run thus Did they not rebel against his Word which is as much as to say they did therefore the LXX translated it Affirmatively they rebelled which is the same with our Old English Version which we use in our Service they were not obedient But if we take â—â— here as a downright Negative then the Place refers not to the Egyptians but to Moses and Aaron these rebelled not against his Word Not of these but of the others the Septuagint it is likely understood the Text and accordingly rendred it And in many other Places the Translation is not Literal but follows the Sense Which is observ'd by the Judicious Dr. Pearson in his Paraenetick Preface before the Cambridg Edition of the LXX's Bible where St. Ierom's Exceptions against this Greek Version are answer'd and made void by shewing in several Instances that though we find not the same Words there that are in the Hebrew yet we find the like Meaning That is sufficient because that was the thing the Seventy intended for their Business was not to tie up themselves closely to the very Words and Phrases of the Hebrew Which gives us some Account of the Difference between the Greek of the Old Testament and the Original 6. This sometimes proceeds from the Errors committed by the Transcribers of the Greek Copies Their Carelessness in writing them over hath been partly the Cause of the Variation of the Readings in the Hebrew and the 70 Interpreters as in Prov. 8. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus creavit me is by the Fault of the Amanuenses put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here admit of a good Interpretation for we may understand it of the Eternal Generation of Christ. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exactly answerable to the Original and is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word used by Aquila in his Version of this Place Wherefore we may justly impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Negligence or Ignorance of the Scribes as St. Augustine doth And Ierom complains of this sort of Men that they sometimes wrote not what they found but what they understood And without doubt upon a diligent Search we might â—ind that the LXX's Copy is faulty in other Places by reason of the Scribes through whose Hands and those not a few it passed 7. The 70 Interpreters are wont to add many things by way of Paraphrase and on that Account must needs seem to disagree with the Hebrew Thus to explain Gen. 9. 20. ish haadamah they inâ—ort the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man i. e. a Husbandman of the Earth Morigim is the Word for threshing Instruments 2 Sam. 24. 22. Isa. 41. 15. the Nature of which is express'd to us by the Words which the LXX use here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the manner of Threshing in those Days was with Cart-Wheels In Ier. 32. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to explain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Signification of Moloch is a King In Ezek. 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prefix'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquaint us that Rhos was another Name of Scythia whence the Russians But this short way of Commenting or Paraphrasing on the Hebrew is so usual and frequent with them and so plain and obvious to be taken notice of that I need not Particularize 8. They sometimes insert Words without any Ground or Occasion Words which ought not to be inserted Thus though the Hebrew Text saith Gen. 8. 7. Noah ' s Raven went forth going out and returning yet the LXX say it returned not Here is a flat Contradiction though perhaps we may reconcile the Hebrew and Greek by saying Noaâ—'s Raven did return unto the Ark but not into it but was fed by him out of the Window Or it is likely say some he hovered about the Ark bringing his Prey Carcases floating on the Water and devouring them on the top of the Ark. But this is mere Conjecture So the Seventy Interpreters put in Cainan as Arphaxad's Son Gen. 10. 24. but the Hebrew omitteth him and puts Salah in his stead unless you will say with Bochart that this and the former Interpolation were the Fault of the Transcribers of the Seventy's Copies of which before But further the LXX usually add entire Sentences of their own when there is no need of a Paraphrase or Comment as in the 14th Psalm