swiftly beginning its Course from the right Cavity of the Heart through the Arterious Vein the Branches of which are dispersed through the whole Lungs and joined to the Branches of the Veiny Artery by which it passes from the Lungs into the left side of the Heart and thence it flows into the Great Artery the Branches of which being spread through all the Body are united to those of the Hollow Vein which carry the same Blood again into the right Ventricle of the Heart But these Vessels by length of time become disordered and shattered these Pitchers are broken at the Fountain the Heart it self as well as they decaying and declining in its Office whence proceed Faintings Swoonings Tremblings Palpitations and other Distempers which are the Product of an undue Sanguification Lastly 't is said the Wheel is broken at the Cistern which an Ingenious Person understands of the Circulation of the Blood for that he thinks is intimated by the Wheel and its being obstructed by the Indispositions of Old Age. But it is much to be questioned whether Solomon as Wise a Man as he was knew any thing of the Circular Motion of the Blood throughout the whole Body I have no stronger a Belief of his Knowledg in this kind than that his Ships went to the East or West-Indies though I find both of these asserted by different Writers However I conceive this Circulation is not meant in this place for the word Bor Puteus or Cisterna baffles this Notion for this Author makes the Cistern here to be the Left Ventricle of the Heart whereas the Heart with both its Ventricles is rather a Fountain than a Cistern yea he had himself applied this Word to the Heart in his Exposition of the former Clause of the Verse and there was Reason for it because the Waters do spring and flow in a Fountain but they lie dead and moveless in a Cistern or Pit under Ground which is the same thing Wherefore I conclude that this Cistern must be something of another Nature and what is that but the Vrinary Vessels especially the Bladder This without any fanciful straining must be acknowledged to be the Cistern of the Body it being a Vessel situated beneath on purpose to receive and keep the Water that comes from the Ureters And here as in those Receptacles in the Ground the Water gathers a Sediment and grows muddy the evil Effects of which are too well known to Mankind This Vesica then which is made to gather and hold the Urine is properly Bor the word in this Place Puteus Cisterna And the Wheel is said to be broken at this Cistern when those Vessels and Organs which were appointed for the Percolation of the Blood that is the separating the serous Humour from it and for the transmitting it through the Emulgent Arteries into the Ureters and thence carrying it to the proper Vessel the Cistern which is made to receive it when I say these are put out of order and disturb'd then they cease to perform their proper Administrations in the Body whereupon immediately are produced in these dark and narrow Passages the Painful Stone and Gravel in the Kidnies and Bladder all other â—ephritick Distempers Ulcers Inflammations the Strangury and sometimes a total Suppression of the Urine together with the undue Evacuations of it Thus the Wheel is broken thus the whole Periodical Series of Operation in those Parts is spoiled and destroyed And perhaps this particular Phrase is here used by Solomon because the great Work at Wells and Cisterns or Pits for retaining of Water for a time was performed by Wheels So much for this excellent Delineation of Old Age which is it self a Disease a constant and inseparable Malady and is attended with many more And as the Bodies of the Aged are the Scene of Weakness and Infirmities of Pains and Languishments so their Souls are usually decayed and distemper'd Of both these Solomon gives us a particular Account and perhaps too much from his own Experience for 't is probable that the Miscarriages of his Youth had enfeebled Nature and we read that towards the Close of his Days he degenerated from his former Piety and so we have here a Full and Compleat Description of the Defects which too often accompany this Last Declension of Life which are set forth by Variety of Metaphors which I have made it my Business to explain to you CHAP. V. The Writers of the New Testament are delighted with the Vse of Metaphors Here is sometimes a Complication of them Ephes. 6. 13. c. Take unto you the whole Armour of God c. largely insisted upon The Olympick Games and Prizes administer religious Metaphors The Antiquity Names Kinds the Laws and Observances of these Grecian Combates before in and after them the Iudges the Rewards and all other things appertaining to these Athletick Enterprizes distinctly consider'd 't is shew'd how they are all applied to Christianity in the Apostolick Writings Hence is inferr'd the Gracefulness of the Sacred Stile Notwithstanding which some have vilified it whose Character is represented Proverbial Sayings used by other Writers especially the Jews are frequently mentioned by our Saviour in the New Testament To which is reduced his bidding the Apostles shake off the Dust of their Feet Mat. 10. 14. concerning which the Author adds his particular Sentiment IF we pass to the New Testament we shall there find that those Inspired Penmen are much delighted with the use of Metaphors We have a Complication of them in Iohn 15. 1 c. I am the true Vine and my Father is the Husbandman c. In 1 Tim. 6. 9 10. the extreme Dangers which Men are exposed to by the Sin of Covetousness are expressed by a Snare by drowning by piercing through as with Thorns and Briars In those Words Eph. 5. 14. Awake thou that sleepest and arise from the Dead and Christ shall give thee Light there are likewise three Metaphors together for Sin is call'd a Sleep Death Darkness yea if we be exact we shall find three more for if Sin be a Sleep then Grace or Conversion is Awakening out of that Sleep and this is expressly mention'd in the Place if the one be Darkness and Death the other is Light and Life and Rising again But as before I chose out a remarkable Place of the Old Testament to enlarge upon under this Head so I will now do the like in the New and insist upon that choice Passage in Eph. 6. 13 to ver 18. Take unto you the whole Armour of God c. which under that one Great and General Metaphor of Armour comprehends several other particular ones Christians are represented as Souldiers in other Places by this Apostle and here he lets us know what is their Armour what Weapons they must fight with which are thus metaphorically expressed 1. They must be careful to put on the Girdle of Truth which some Expositors have thought is meant in opposition to Error and
Heretical Perswasions To be girt about with Truth is the same they think with holding fast the Form of sound Words or the embracing of the pure Doctrine of the Gospel But this Exposition is not to be admitted because it confounds this piece of Armour with another that is afterwards mentioned it makes the Girdle and the Sword which is the Word or Doctrine of God the same Therefore it is more reasonable to assert that Truth here is synonymous with Faithfulness or Sincerity and that it stands in opposition to Hypocrisy Thus Sincerity and Truth are equivalent Terms 1 Cor. 5. 8. and in several other Places Wherefore when the Christian Souldier is commanded to have his Loins girt about with Truth the plain Import of it is that he ought to be established with Sincerity and Integrity of Consâ—ience Hypocrisy enervates and dissolves the Mind renders it loose and unsettled but Uprightness and Faithfulness keep it close and entire make it firm and steady yea strengthen and confirm all the other Graces as the Girdle of War was used to fasten their Clothes together and to keep their Loins firm It is not unlikely that this Place refers particularly to Isa. 11. 5. Faithfulness shall be the Girdle of his Reins This Truth also implies Fortitude Resolution and Constancy that they will never revolt from the Captain of their Salvation but fight under his Banner even unto Death for he that is Sincere and Faithful will do so This is the first Martial Accoutrement of the Christian Souldier and 't is of indispensable Use and Necessity in the Holy Warfare as among the antient Warriors there was no fighting without the Military Girdle or Belt Whence Cinctus simply without any Addition is as much as Miles And we read that it was a Punishment inflicted on delinquent Souldiers to expose them without their Girdles to make them stand Vngirt in some publick Place This piece of Warlike Furniture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so considerable of old that is was a word as â—ausanias testiâ—ies to signify all sorts of Weapons for War It is often mentioned by Homer Synecdochichally for the Whole Military Armour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as to be compleatly Armed The Girdle of Truth which this Great Commander here enjoins us is as requisite in the Christian Warfare there is no Fighting without it because this fastens all the other Parts of our Spiritual Armour a Sincere and Upright Heart is of universal Influence in the Life of a Christian. 2. The next Accoutrement is the Breast-plate of Righteousness i. e. a Holy and Pious Conversation Impartial and Universal Obedience to the Will of God This guards the Breast against all Assaults as we see in the Example of our Apostle 2 Cor. 1. 12. for he had this as well as the foregoing piece of Armour on when he said Our rejoicing is this the Testimony of our Coscience that in Simplicity and godly Sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World And again I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 4. 7. And in other Places he defends himself against the malicious Cavils of others by appealing to his own Innocency his Sanctity and Exemplary Life This perhaps may have particular reference to Isa. 59. 17. He put on Righteousness as a Breast-plate But this Breast-plate of Righteousness must be covered with another viz. that of our Blessed Redeemer which is Compleat and Perfect and will amply protect and secure us from all Dangers The Inherent Righteousness of the best of Men is exceedingly defective and cannot shelter them from the Divine Wrath this Breast-plate is too narrow too thin too little too mean to cover us but that of the Meritorious Righteousness of Christ Jesus is great and large enough and is able to hide all our Defects and perfectly to defend us from the Anger of our offended God This Evangelical Breast-plate must be put on by Faith of which afterwards 3. The Shoe of the Preparation of the Gospel of Peace is an Allusion to that Military Provision which the Infantry among the antient Warriors made for their Feet to defend them from what was offensive in their way For the Armies heretofore as appears both from Greek and Roman Authors were wont to fix short Stakes or cast Gall-traps in the way before their Enemies to wound their Feet and to cause them to fall Wherefore it was usual to have Harness for their Legs and Feet they wore a particular sort of Shoe or Boot to secure them from being hurt and gall'd So the Christian Souldier ought to have his Feet shod and that with the Preparation of the Goslpel i. e. he must be sitted and prepared by the preaching of the Gospel for all Hardships and Distresses I do not much like St. Augustin's way of proving this Interpretation viz. by telling us that by the Shoe the Preaching of the Gospel was meant when the Psalmist said Over Edom will I cast out my Shoe Psal. 60. 8. which he labours to confirm from Isa. 52. 7. How beautiful are the Feet of him that bringeth good Tidings And this Pious Writer is so fanciful as to say that when our Saviour bid the Disciples be shod with Sandals Mark 6. 9. he meant the open and free Preaching of the Gospel But waving this weak sort of Proof yet I am satisfied that in this place the Christians Military Shoe is the Gospel and the Preaching of it he is then shod with the Preparation of it when he is enabled to make his way through all Hindrances and Diâ—â—iculties whatsoever by virtue of those Excellent Principles which the Gospel hath discovered to him by virtue of those Extraordinary Helps which this affords him And 't is â—itly added the Gospel of Peace because the Consideration of that Peace and Reconciliation which the Gospel tenders through the Blood of Christ mightily influences upon his Spirit and gives Courage and Valour amidst all the Hardships he meets with in his Christian Warfare 4. The Shield of Faith is another necessary part of Spiritual Armour And it is signally added that we must take this above all which it is probable is said with allusion to what was the sense of the Old Warriors viz. That their Shield was their Principal Armour This they prized above all the rest and were most careful in keeping it of which we have several Instances in Antient History and there was a Remarkable Punishment inflicted on those saith Plutarch who lost their Shields in Battel Much more Valuable is this Evangelick Armour our Faith a Firm Assent to all Revealed Truths a Steady Belief of the Promises of Eternal Life through the blessed Undertakings of our Lord a Hearty Compliance with the Gracious Terms of the Gospel which enjoins Universal Obedience to the Laws of Christ a Well-grounded Trust and Aâ—â—iance in the
to be Slow Bellies because they were given to Idleness and Gluttony or they might be call'd Quick Bellies because they were Greedy and Fierce Eaters Other Greek Words some of which occur in the New Testament might be taken notice of which have both a good and a bad Sense and so come under this Head as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remarkable Word beginning with three Alpha's is valdènoxius and innoxius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Inflammatio and Pituita a cold Humour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears a good Sense in its Primitive Acception and is no more than any Likeness or Image but it also and that most frequently signifies such an Image or Representation to which is given Religious Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were at first used to signify only Curiosity but afterwads they were taken in a worse Sense by some Authors and particularly by St. Luke Acts 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to have more than another but withal to have more than one ought to have to defraud and circumvent yea to defraud and injure by Adultery as St. Chrysostom and Dr. Hammond observe on 1 Thess. 4. 6. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an honest Word was applied heretofore to a bad sort of Women little better than Concubines yea Harlots as we read in Theodoret and Epiphanius And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was abused as St. Ierom complains The same is commonly said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a good Word at first and signified a King but afterwards a Tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Professor of Wisdom and one that excell'd in any useful Science but at last it signified a mere Pretender to Art So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wholesome Medicine and a deadly Poison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it is well known it hath an ill Sense yet sometimes like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than ubertim expleri So among the Latins the same Word sometimes hath a Contrary Meaning thus Expers is one that hath not Experience or Skill and one that hath Religio is taken for downright Superstition and Bigotry as well as the Due Worship of God Sacer by an usual Antiphrasis is made to signify that Person or Thing which is so far from being Holy that it is most Profane and Desecrate most Cursed and Detestable most Pernicious and Destructive So ignis sacer is reckon'd among the most Dangerous sorts of Ulcers by Celsus it is also the Name of the Erysipelas call'd by Pliny Zoster and was thought to be extremely pernicious and fatal when it encompassed the Part. And the sacer ignis in the Close of Virgil's third Book of Georgicks is interpreted to be the same by some Commentators by others the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call'd sacer because of its Great Malignity Villanus was once an honest Rustick as Budaeus observes but now is a Name of Infamy So Missa the Mass was an innocent Word at first and signified no other than the Service of the Church but afterwards it degenerated into a very bad one and is appropriated to the Idolatrous Worship of the Church of Rome But enough of this CHAP. XI Some Difficulties in Scripture arise from the Matter or Manner of things delivered wherein prejudiced Minds fancy some Repugnancy or Contradiction The Cavils against Gen. 4. 14. largely and fully answered Numb 14. 30. reconciled with Josh. 14. 1. ch 22. 13. The seeming Repugnancy of 1 Sam. 16. 22 23 to chap. 17. ver 55. removed The Geometrical Scruple about the brazen Laver 2 Chron. 4. 2. dispell'd Another Objection concerning it founded on 1 Kings 7. 26. compared with 1 Chron. 4. 5. answered The Contradiction which some fancy in 2 Chron. 14. 5. compared with 1 Kings 15. 14. taken away A satisfactory Reply to the Cavil against Matth. 27. 9. The double Repugnancy conceived by some to be in Acts 7. 15. plainly solv'd John 5. 31. considered with ch 8. ver 14. shew'd to be void of Contradiction The same proved concerning our Saviour's Words in Matth. 10. 34. Heb. 9. 4. is not contrary to 1 Kings 8. 9. IN the third Place I will shew that not only from the Different and Contrary Significations of Words but from Other Causes viz. relating to the Matter it self or the Manner of what is spoken of or the Reference of one Text to another or the Duration of Time or some other Circumstances the Stile of Scripture becomes Dark and Perplexed Here I will produce some particular Scripture-Difficulties which arise on these Accounts and I will endeavour to resolve them First There seem to be in the very Matter and Manner of things deliver'd in Scripture for I will promiscuously speak of them both very great Absurdities Repugnances and Contradictions There seem I say i. e. to prejudiced and vitiated Minds there appear to be such but no Man of deliberate Thoughts and an honest Heart will look upon them as so I will not regard them so much as to insist long upon them but a few I will mention that they and the rest may not be thought Insuperable Difficulties I will begin with Gen. 4. 14. which I find alledged by some as a great Blemish in Scripture It shall come to pass that every one that findeth me shall slay me I begin I say with this Passage of Holy Writ not because it is really Difficult but because it is represented such by some ill-minded Men who thereby think to invalidate the Truth of the Sacred History Mr. Hobbes and others of the same temper have taken notice of such Passages as these in the Bible and endeavour by the exposing of them to diminish the Authority of the Scriptures and at the same time to shake the Credit of the whole Body of the Inspired Writings For thus they vent their Cavils against that place How could Cain say that Every one who found him would slay him when there was nobody at that time in the World but his Father and Mother and his Wife Had the World been peopled then indeed the guilty Man if we may call him so might have had occasion to fear that some body would seek to revenge the Death of Abel But there could be no ground of Fear when the World was so empty as we read it was wherefore these words of Cain contradict the plain History of Moses When he saith Every one that finds me c. it is implied that there were a great many at that time in the World which disagrees with what the same History delivers viz. That there were no more than Adam and his Wife and their Son Cain and his Wife then extant To which I answer 1. It is with too much Confidence averr'd by these Objectors that there were but four Persons at that time in being For this is a thing which they can never prove and the reason is
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