and a Play-day for School-Boys From these and several other Instances which we may find in Clemens Alexandrinus and Eusebius it might be proved that the more Solemn Services of Religion among the Gentiles and their Cessations from Work were on the Seventh Day of the Week Now no wise Man will assert that this Custom was founded on Nature for no Light of Reason could dictate this Division of Days into just seven and no more therefore 't is reasonable to think that the general Agreement of the World in this Arithmetick was derived from the Jews who were particularly signalized by their Observation of the Seventh-Day which was enjoin'd them by God himself as in Exod. 20. 9. Six Days shalt thou labour and do all thy Work but the Seventh Day is the Sabbath of the Lord thy God In it thou shalt not do any Work c. And in other places the Institution and Observation of this Particular Day are mention'd Or I might have traced the Original of this yet higher and found it dated from the very Creation from the beginning of all things when we read of God's resting on the Seventh Day Gen. 2. 2. and his Blessing the Seventh Day and Sanctifying it v. 3. From whence without doubt the Custom among several Gentiles of observing some Seventh Day in the Week had its first rise Again the Gentiles took their several 〈◊〉 Lustrations and Purifications from the 〈◊〉 of which the Books of Moses treat When 〈◊〉 Contents of these Writings or the Practice of 〈◊〉 Jewish People came to be known to the Paâ— they presently set themselves to imitate them 〈◊〉 most of the Washings and Purifyings used by 〈◊〉 Jews came to be part of their Religion The Jewâ— Priests washed their Hands and Feet before thâ— went about their Sacred Office before they saâ—â—ficed and touched Holy Things and they had 〈◊〉 the Temple Lavers for that very purpose Likeâ—wise they used Aspersion toward others and weâ— enjoin'd to cleanse and purify them from thâ— Defilements which they had contracted In a woâ— every Thing and Person belonging to the Jewâ— Service and Worship were hallow'd and cleans 〈◊〉 by certain ways of Purification prescribed by 〈◊〉 Law Hence we read of frequent Washings 〈◊〉 Sprinklings among the Pagans Idem ter socios purâ circumtulit undâ Spargens rore levi ramo felicis olivae Lustravitque viros And Macrobius assures us that the Gentile Deâ—tionists when ever they addressed themselves 〈◊〉 their Gods whether Celestial or Infernal prepâ—â—red themselves before-hand by using of Watâ—â— more or less Hence it became a Maxim amoâ— them that all Sacred Things must be sprinkled wiâ—â— pure Water And they had Vessels for this purpose which contained that Consecrated Element It might be proved from good Authors as you may see in the Learned Dr. Spencer that they for the most part sprinkled the Worshippers as they went into their Temples The truth is these Rites of Washing and Purifying which were used both by Iews and Gentiles are so like one another that we cannot but conclude either the Gentiles took them from the Jews or these from them The latter is in no wise probable because it is unworthy of God and of the Religion which he instituted among the Jews to imagine that he would take Example from the Pagans and make their Religion the Standard of that which he gave to his own People though it is true the Jews often imitated the Pagans in their Customs and Rites but neâ—er by the Command and Order of God but absolutely against it therefore the former is most likely and reasonable viz. that the Pagans in way of Imitation took their Ceremonies of Washing and Lustration from the Jews The same Argument may be used in all the Particulars which we shall mention afterwards under this Head by this we may prove that those Ceremonious Observances commanded the Jews were not originally from the Gentiles but first of all were enjoin'd by the True God But concerning these Purifications which we are now speaking of see what was the â—udgment of Iustin Martyr of old who producing the Prophet Isaiah's words Wash ye make ye â—â—an chap. 1. ver 16. and commenting upon â—hem adds this When the Devils heard of this Washing spoken of by the Prophet they caus'd this to be the effect of it namely whenever they go into their Temples or approacâ— near them or are about to be employ'd in their Sacrifices and Offerings they sprinkle Water 〈◊〉 themselves This Learned Father was clearly of the Opinion that this Rite of Aspersion whicâ— the Gentiles used was stolen from the Jewiâ—â— Church and not that this stole them from the Heathens With whom agrees a late Learned Antiquary who speaking of the particular Mosaick Lustrations or Purgations used by the Jewiâ—â— Priests viz. of Washing themselves before they entred into the Temple saith thus This kind of Purgation was taken from the Jews by the People of other Nations who when they entreâ— into their Temples had their Lustrations and Rites of Washing in Imitation of the Jews Thirdly The Gentile Custom of offering Firstâ—fruits and Tenths was borrow'd from the Jews and the Old Testament That it was a general Usage among the Pagan Worshippers to offer their First-fruits to some of their Deities is amply testified by Censorinus And that the Custom of paying Tithes was as general and antient might be proved from the respective Histories which speak of this Matter This was a considerable Part of the old Romans Religion who as Plutarch writes were wont to bestow a tenth Part of the Fruits which the Earth yielded them and of other Goods and Profits on their Sacred Feasts Sacrifices and Temples in honour of the Gods but this was not every Year or by any compulsive Law but freely and out of Gratitude He tells us that Camilâ— faithfully pay'd to Apollo the Tenth of his Bootâ— and Spoils taken from the Enemy and that Luculluâ— grew rich because he religiously practis'd that laudable Custom of paying Tithes to Hercules That the Greeks also paid Tithes appears from that Dictate of the Oracle to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from that Delphick Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence Apollo was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Persians also this Custom prevail'd for Cyrus as Herodotus saith offer'd Tithes to Iupiter after a Victory obtained And this might easily be proved of other Nations it was grown into an universal and fixed Custom to offer the Tenths to some God or Goddess post rem bene gestam as Servius speaks after any considerable Success either at home or abroad Insomuch that at last it came to be an indispensible Part of the Gentile Religion and thence as Suidas observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks was as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrare Now this Sacred and Religious Rite of Dedicating just a tenth Part to their Gods is no Law of Nature
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
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
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
may be suffered to give my Conjectur◠〈◊〉 Poets did very â—itly relate how Atlas bore up 〈◊〉 Heavons when in the mean time they meant 〈◊〉 Moses who giving us the Authentick Records 〈◊〉 the World's Creation and beginning his History with the Production of the 〈◊〉 is the Tâ—â—â— Atlas that supports the Spheres nay he may be rightly said not only to bear up the Heavâ—â—s 〈◊〉 the Earth and to keep them from sinking into their first Chaos by transmitting the Account and Memory of them to all Posterity I question 〈◊〉 but that Moses was represented by Heâ—â—mes Trismegistus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than a very Great i. e. an Excellent Man and such none caâ— deny Moses to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Interpreter is appliable to none better than to Him who was the first Sacred and Inspired Interpreter of the Mind of God in Writing Letters were invented by this Hermes saith Iamâ—licâ—us from his Maâ—â—â—â— Plato Moses being the first Writer may well be said to be the first Inventer of Letters Diâ—dorus also tells us that this Moses was the first that gave the Egyptians he should have said Iews but those Mistakes are common with him and other Pagan Authors Written Laws and that â—e was a Man of a great Soul and very powerful in his Life And in another place he saith he was one that excelled in Wisdom and Valour Strabo makes honourable mention of this Great â—â—rsonage yea speaks not only of him but of the Religion establish'd by him with great Respect He ranks him among the best Legislators and highly praiseth his Laws and gives them the Preeminence before all others He reciteth some of his Sayings and Deeds telling us that he left Egypt and came into Syria because he disliked the Egyptians for their making and worshipping of Corporeal Gods of the Figure and Proportion of Brutes and that Moses profess'd that God could not be represented by any Image or Likeness whatsoever There are other Gentiles who speak of Moses and his Laws and Constitutions and they would have been more favourable in their Testimonials concerning him if their Heathen Principles had not biass'd them to a more undue Character Which is taken notice of by Philo in the Life of Moses Though saith he some Pagan Historians speak of him yet they say but little and that not truly neither Out of Envy it is likely or because of the great Disagreement between his and the Laws of other Law-givers they vouchsafe not to remember him But that Testimony which we have is sufficient and we may thence be satisfied that Moses was the most Authentick Historian and the Antientest Law-giver and we may gather from what they say that his Laws were the first and gave beginning to all otherâ— The famous Law-givers and Politicians among the Grecians as Lycurgus and Solon had the main of their Politicks from Moses's Laws whence afterwards the Romans took some of theirs And as Moses received his Laws immediately from God so in imitation of him the greatest Law-givers said they had theirs from some Deity as Numa from Aegeria Minos from Iupiter Lycurgus from Apollo Zabeucus from Minerva c. Still this establisheth our Notion that the Writings and Practices of the Jews gave rise to many things among the Pagans which I will yet farther pursue CHAP. VI. Prophane Writers testify the Truth of these Particulars mention'd in the Old Testament viz. The Gigantick Race of the Canaanites The Sun 's standing still Jephthah's Sacrificing his Daughter Sampson's loss of his Hair The Foxes which he made use of against the Philistines Elias's rapture to Heaven Some passages relating to King Solomon King Hiram c. The Sun 's going back in King Hezekiah's time Nebuchadnezzar's Transformation into a Beast His Dream of an Image with a Golden Head c. Next it is proved that the Heathens had their Deities from the Old Testament Their Saturn was Adam Their Minerva was Eve Their Jupiter Cain Their Vulcan Tubal-Cain Their Bacchus as also their Saturn and Janus Noah Their Apis Joseph Their Mercury and Bacchus Moses Their Hercules Joshua and Sampson Their Apollo Jubal Their Ganymed Elias c. â—venthly SOme other things which the Old Testament acquaints us happened after 〈◊〉 giving the Law by Moses till the Babylonian 〈◊〉 are to be found among Prophane Writers We read in Numb 13. 33. of the Gigantick race of Canaanites who are called the Sons of Anak 〈◊〉 in Deut. 9. 2. Ios. 11. 〈◊〉 they are called Anakims Is there not some prob 〈◊〉 〈◊〉 that the 〈◊〉 daridae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there were more than Câ—stor and Pollux that were call'd by that name Tully will inform you who by the Greeks wâ—â— called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as several Authors acquaint 〈◊〉 had their Name from those Great Men who wâ—â—â— the Offspring of Anak These being driven Iosuaâ— out of Palestine when he overcame 〈◊〉 Country it is likely went into Greece and froâ— them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Athens and Sparta descended and hence it was that the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given not only to the Tyndaridae but all Great Mâ—â— and Princes I will add that 't is probable thâ— word gave Origination to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signiâ—â—â— Great and Principal Men such as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were From that Miracle in Ios. 10. 13. of the 〈◊〉 standing still perhaps the Poets Fiction arose concerning the Night doubled or trebled by Iupitâ—â— for Alcmena's sake For as hath been suggesâ—â—â— already this sort of Men when they get a Story by the end make what they please of it and turn it into quite another thing than it was at first The rumour of that strange Accident had come to their Ears and they presently turn'd it into a Fable And who should stop the Course of the Suâ— but Iupiter the Supream God And after the raâ—â— that they represented their Gods that which is further added is apposite enough for they are not ashamed to tell us that they are Lewd and Obscene and indulge themselves in all Lustful Practices Now when the Sun stood still in one Hemisphere the other wanted his presence and light and â—o they had as it were a double Night for the Sun 's â—â—aying here so long But you shall have another fable shortly that will speak to the same purpose Porphyrius tells us that Sanchoniathon had his Historical Narrations and Secrets from one Ierombaal Priest of the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews that that Hiâ—torian had his Matter from the Sacred Scriptures the Hebrew Fountains of Truth though he oftentimes corrupts them And it is evident that they had partly learnt the Name of the true God from the Hebrews or their Writings for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Iehovah the true God whom the Iews Worshipped as I shall â—â—â—w more afterwards Besides from
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
now agree to that Parchments which were made of Sheepskins dress'd were long before the Emulation between Ptolomee and Eumenes who both at the same time were ambitious to procure an Universal Library but when this Quarrel arose Ptolomee forbad Paper to be sent out of Egypt whereupon Eumences caused Parchments to be made in greater Abundance than before that so there might be no need of the Paper Again 't is evident from this Testimony of Iosephus that the Books of the Old Testament were written in Parchment And seeing we have proved that Parchment was long before it is credible that the Bible was copied out at first into it That Proverbial Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews the great Antiquity of this sort of Writing-materials for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Membrana and it is also a Book made of the same which they of old used to write in I might take notice of the antient Practice of the Jews viz. their wearing of Phylacteries which were pieces of Scrolls of Parchment whereon they wrote some part of the Law and bound it to their Heads and Hands whence we may probably gather that the Books of the Old Testament were first of all Parchment-Writings for the Jews were strict Observers as well as Admirers of Antiquity and therefore their writing some Sentences of the Law in Parchments shews that the Bible it self from whence they were taken had been usually and of old transcribed into those very Materials Much more might be said but I will only add that the Jews Rolling up their Sacred Writings whence their Books were call'd Megilloth Volumina is a plain Argument that they were not composed of Egyptian Paper which was thin and weak and consequently was not capable of this Rolling But a Long and Broad Skin or Parchment would endure this without tearing and therefore it is not to be doubted that this was made use of The Sense of which besides the common Report and Notion among the Jews caused the Famous Rabbi Ionathan to say in his Targum on Deut. 31. 24. that Moses writ the Law upon Parchment Which shews that it was the Opinion of the Learned Jews that the Bible was originally written in Parchment not on Paper And the Talmud often mentions this Parchment-Writing as a known thing It is rational then to believe and assert that these Holy Records were written in Parchment and though we are informed from sufficient Authors that other Materials of old were used as the Egyptian Papyrus Leaves as also the Inward Bark or Coat of Trees c. when they wrote but few Words yet Parchment was the old and usual Matter on which they wrote when they had occasion to compose a whole Book which confutes F. Simon 's Notion that the Old Testament was written in Paper which upon serious Reflection so searching a Person as he is cannot but discern to be a Mistake and he knows that Charta Writing-Paper was not generally used till Alexander the Great 's time as Pliny himself acknowledges who quotes Varro for this that the first use of Paper made of the Cortex of the Egyptian Papyrus was found out in Egypt in that Monarch's Reign and that before that time they wrote upon Leaves of Trees on Wax c. Then in the next Place it were easy to disprove this Ingenious Author's Conceit about the fastning or rather as he would have it the not fastning of these Parchments together whence he fancies it was that the Transposition and Misplacing of some Parts of the Bible happened He tells us that heretofore they wrote upon Sheets or Leaves rolled together one over another round a piece of Wood and these being not well joined together there was sometimes a misplacing of what was written in them because their Order was altered This may be partly true and I cannot deny that it so happened sometimes that is when there was no Care taken to sow or other ways to fasten the Leaves or Sheets to the Stick of Wood about which they were rolled or to one another But it was not so in the present Case for you may be sure that they took all the Care imaginable to secure the Order of the Sheets and they were not destitute of a particular way of doing it so that their Books were sufficiently fastned But if he means that they were not bound as our Books are now a days then his new Discovery is only this that the Trade of Book-binding was not set up in Moses or Ezra's Days Or if he means that the written Sheets and Scrolls were loose and not well tack'd together he wilfully speaks against his own knowledg of this Matter for he knows very well that the Jews wrote in Rolls or continued Sheets or Skins which were not liable to be separated as our Writings are now He is Antiquary enough to confute himself from what he hath read concerning their manner of making their Books or Volumes their fixing the Sheets of Parchment at one end by sowing or fastning the first Sheet between two Sticks or Pieces of Wood their joining the several Sheets together as appears from the forecited Testimony of the Jewish Historian who saith the Parchments in which the Bible was written were so closely and firmly joined together that 't was not possible to discern the Seams or Places where they were joined their Rolling them up close and their keeping them in safe Repositories for they had places on purpose for all Valuable Books so that it was not likely yea scarcely possible that any of these Scrolls or Sheets which were not little ones as he suggests but of a considerable size should be put out of their places much less lost for he goes so far as to assert that many of these Scrolls were embezzel'd and lost and thence the Scriptures of the Old Testament are so maimed and imperfect But we know the Man and his Design which is to depretiate and vilify the Scriptures thereby to advance the Credit of Tradition and by that means to exalt the Church of Rome though this is not so forward to exalt him This was it which made him give us this Specimen of his Wit and Invention of which it must be confessed he hath no small Stock this made him attempt by these Paper-Proofs to lessen the Authority of the Bible Otherwise it is certain this Parisian Critick is a Person of great Worth and Learning and it is his singular Commendation that he is no Furious Bigot but is Moderate and Discreet in many things and is one that dotes not on the Opinions and Assertions of the Catholick Doctors But if you would know the true Reason or Occasion of that Transposition which you sometimes meet with in the Holy Writings not only of the Old but New Testament it is chiefly this as I conceive The Holy Writers study not Exactness they are more intent upon the Thing and Matter which they write than upon the due Order and Marshalling of it they
Grammar and no Shadow of Soloecising when this Divine Writer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of our own Annotators hath pick'd up this false Notion concerning the Stile of Scripture viz. that it is not reconcileable with Grammatical Syntax in some Places two especially he takes notice of Eph. 4. 2. Col. 3. 16. In the former he observes that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek whereas it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nominative being put instead of the Accusative But by this Worthy Annotator's leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may yea and certainly doth refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse and so it is but inserting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the Grammar is salved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you that you forbear one another And if you say it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse it is easily answered that the Apostle might express himself in the way of a Subjunctive as well as an Infinitive seeing it could be done by either of them as this Learned Critick cannot but acknowledg In the latter Place alledged by this Learned Man he takes notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is misplaced instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nominative for a Dative Case which is a great Flaw in Grammar But this is soon taken off by referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Verse as the Doctor doth but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse just before for to these it hath reference and not to that and so the Grammatical Concord is very â—ood and sound In several other Places where there have been the like Objections made you will find the Sense rendred intire by the industrious Pen of that Learned Knight Sir Norton Knatchbull Though to speak freely and impartially he sometimes represents the Stile of the New Testament more perplex'd and disturb'd that I can believe it to be and though he fancies Trajections in some Places where there are none yet to the perpetual Honour of this Worthy Gentleman it must be said that he hath discovered several Trajections or Transpositions Parentheses Transitions Ellipses and Changes of Numbers and Persons with other Enallages which were scarcely taken notice of before he hath rectified some Comma's and Stops he hath set the Words and Periods right he hath cleared the Syntax and Grammatical Construction mended the Sense in several Places removed the Difficulties shew'd the Propriety and Emphasis of the Words discovered the Coherence of the Texts In short he hath cleared the New Testament of Soloecisms and particularly the Writings of the Great Apostle St. Paul So that though Tarsus the Apostle's Birth-place was in the same Province with and a Neighbour to Solae the Country of those that corrupted their Language whence came Soloecisms yet it appears that there is no such thing in the Apostle's Stile But suppose these Texts above named could not have been reconciled to the exact Laws of Grammar yet one would think the Transcribers might better have been blamed than the Writers themselves the Greek Copy should have been found fault with rather than the Holy Ghost the Mistake might have been imputed to the Amanuenses and not to the Apostles I must profess to you plainly that it is bordering upon Blasphemy to say that the Holy Spirit from whom was the Gift of Tongues dictate Barbarisms and Soloecisms in these Sacred Writings which were immediately inspired by him Again suppose or rather grant that some Periods of the New Testament are not exactly adjusted to Grammar-Rules yet this will not justify the Language of those Men who charge this Book with Soloecisms and Barbarisms for they will be unwilling to grant that there are such things as these in Homer and Virgil and such approved Authors Or if they will grant that there are such then they have no Reason at all to find fault with the like in Holy Scripture And this is that which I maintain and which no knowing Person can deny that the same things which some call Soloecisms and Undue Syntax in the New Testament are to be found in the most Noted and Celebrated Authors among the Greeks and Latins Criticks have taken notice of several of these in Homer and Pindar especially among the Greek Poets and in Herodotus and Thucydides among the best Historians that have writ in that Language and in Demosthenes among the Noted Orators These do not always observe Grammatick Laws they lay them aside sometimes and speak Irregularly as one of the Greatest Criticks of this last Age hath acknowledged Profane Writers have Soloecistical Phrases Botches Fillings up Repetitions Lucian long since observed that Epithets are not always used by Poets because they are fit and convenient and sutable to the purpose but to help out the Matter to fill up the Gapings to prop up the Ruines of a Verse And both Plutarch and Eustathius who were morâ— serious Men than the other have taken notice of this in Good Authors Sometimes the Poet is at a stand and his Muse is restive thus Virgil hath Broken and Half-verses which the Criticks excuse by saying that he had not time to finish his Book or that he did it on purpose to stop his Readers in the Career that they might stay and consider the thing he is speaking of This Account they give of his Blanks and Chasms But Homer suffers not his Muse to make a halt but then which is as bad he fills up his Verses with such Expletives as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and besides these lesser Particles he useth entire Words and Phrases in many Places only to supply his Verse We have nothing of this sort in the Sacred Writings nothing that is really superfluous But there are some Words indeed that are look'd upon as Redundant and not absolutely Necessary especially in the Old Testament which is Poâ—tical in many places The Lord rained Brimstone and Fire from the Lord Gen. 19. 24. where the last Words from the Lord seem to be redundant So it is in 2 Tim. 1. 18. The Lord grant unto him that be may find Mercy of the Lord in that Day Thus in Psal. 90. 10. The Days of our Years are threescore Years and ten We may look upon the first Word as an Expletive for the Divine Poet means this only that the ordinary Term of our Life extends to seventy Years So that the word Days might have been left out The same Pleonasm you read in 2 Sam. 19. 34. How many Days are the Years of my Life for so it is according to the Hebrew and it is the Hebrew way of speaking and therefore cannot be blamed Yea to speak strictly there is nothing redundant in the Stile of Scripture All those Words which seem to be Expletives are Significant and
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
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
Strengthens and supports us under our heaviest Crosses and makes our Life Happy whatever befals us All which are undeniable Arguments of the Perfection of Scripture whence we are enabled to Believe aright to Live well and to Rejoice Thus these Holy Writings were endited that we might be Perfect throughly furnished unto all good Works And thus Scripture must needs be Perfect because its Design is to make us so But I am sensible that several Devout and Practical Writers have enlarged on this Subject and therefore I will say no more of it because my present Discourse is designed to be chiefly Critical Let it suffice that I have briefly asserted the Perfection of the Holy Scriptures as to the three foremention'd Particulars and that I have shew'd that this Perfection is not communicable to any Other Writings under Heaven Such is the Peculiar Excellency of the Bible Wherefore it behoveth us to take notice and beware of those Men who oppose or rather deny this Excellency and Perfection First the Circumcised Doctors shew themselves great Oppugners of it whilst they excessively magnify their Traditions and even prefer them before the Sacred Text. We must know then that the Jews talk much of their Cabala or as that Word signifies the Received Doctrine among them which was propagated by Oral Tradition and Continual Succession This their Cabala is twofold First that which deals in Mysterious Criticisms and Curiosities about Words and Letters to which belongs the Masoreth which as I have shew'd in another Discourse is serviceable for the Preservation of the Bible Secondly that which by them is call'd the Oral Law or the Law delivered from one to another as an Exposition on the Written Law It may not be impertinent to give the Reader a short Account of this Oral Law which they so much boast of This was either before Moses and was the Doctrine of the Patriarchs propagated by Word of Mouth before the Law was committed to Writing it consisted of the Seven Precepts of the Sons of Noah of the Apothegms Sentences and Paradoxes of the Wise Men in the first Ages or it was in and after Moses's time who is reckon'd the Great Author of the Cabala because he deliver'd it viva voce to the Jews say the Rabbins at the same time that he gave them the Decalogue and the Other Written Laws This Torah gnal peh as they stile it this Oral Law is the Exposition of those Written Laws and is meant they say in Deut. 4. 14. The Lord commanded me at that time to teach you Statutes and Iudgments And for this they alledg Deut. 12. 21. which they tell us refers to some Special Command of God about Killing and seeing we read no such Special Command about it in the Written Law it is reasonable to conclude that it is to be understood of the Oral one that must be the Sense of those Words there As I have commanded thee That Moses received this Law on Mount Sinai Rabbi Bechai proves by the same Token that he knew by this Law how long time he was upon that Mount for when God taught him the Written Law then he knew it was Day because he could not write in the Dark but when God gave him the Oral Law he knew then that it was Night A most profound Answer to the Difficulty how Moses could tell that he was 40 Days and Nights on the Mount Well God they say delivered this Law to Moses Moses delivered it to Ioshua Ioshua to the Seventy Elders they to Ezra who some say committed it to writing for he was the Chiefest Cabalist next to Moses but the Books which he composed of this Matter were lost and so it went on after the old way again viz. by Tradition and came to the Prophets of whom Zechary and Malachi were the last and from them the Great Sanhedrim had it and at last it was made into a Book that it might not be lost by reason of the Dispersion of the Jews He that compiled this Volume or Book was Rabbi Iudah who for the singular Holiness of his Life was call'd Hakkadosh the Saint He flourish'd in the Days of the Emperor Antoninus Pius about a hundred and twenty Years after our Saviour's Passion The Title which he gave to it was Mishnah i. e. the Repetition of the Divine Law or a Larger Explication of it given immediately to Moses by God and by Tradition derived to the Jews This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Iterated or Second Law is divided by him into six general Sedarim i. e. so many Heads or Subjects of which it treats and every Sedar is divided into Books every Book into Chapters or Pirka's About a hundred Years after this famous Rabbi had reduced the Traditions of the Jews into one Volume the Learned Doctors began to comment upon it and first the Ierusalem Talmud call'd so because 't was made for the Jews that lived in Iudea especially in Ierusalem was finish'd by R. Iochanan about A. D. 240. The Comment which he and the other Rabbies made on the Mishnah is call'd the Gemara the Supplemental Exposition of that Volume of Jewish Traditions Next the Babylonick Talmud was put forth by the Learned Jews at Babylon who gathered their Traditions into a more Compleat and Exact Body as they thought for the Benefit of their Country-men in those Parts of the World It was compiled by Rabbi Ase and his Companions about A. D. 500. and consisteth as the former Talmud of the Mishnaioth and the Gemara the one is the Text the other is the Comment or the Decisions of the Doctors on the Book of the Mishnah So then the Oral Law which the Jews so much boast of and set so high a Value upon is contain'd in the Two Talmuds which are made up of the Mishnah and the Gemara The Mishnah is that which R. Iudah compiled the Gemara's are the Work of R. Iochanan and Ase and other Rabbies and both are a Compleat Body of the Civil and Canon Law of the Jews Whoso nameth the Talmuds nameth all Iudaism saith Lightfoot These as he adds are the Jews Council of Trent they are the last and fullest Determinations which they have about all their Religious Opinions Rites and Usages Thus I have exhibited a brief Account of the whole Talmudick System wherein the Oral Law is comprized explained and descanted upon And it is not to be denied that there may be a very excellent Use made of this Collection of Jewish Traditions it may be serviceable in sundry Instances to expound the Mosaick Law to acquaint us with the Jewish Antiquities to illustrate several Places in the Old Testament yea to interpret many Passages in the New which have reference to the received Practices and Usages of the Jews But the Iews who are the Persons whom I am now blaming make very ill Use of it because they immoderately extol these Traditions calling them Torah shebegnal Peh their Infallible Oracle and esteeming the
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
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
Divine Architect Deut. 22. 8. Thou shalt make a Battlement foâ— thy Roof And the reason of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muruâ— per circuitum as the Vulgar Latin renders it is adâ—ded That thou bring not Blood upon thy House if any Man fall from thence The flat Roofs of their Houses were rail'd in that none might slip off of them and hazard their Lives And here by the by I may add that this was the very Structure of the Temple it was flat at top and accordingly was encompassed round with a Peribolus a â—ett of Rails or Battlements and this we are to unâ—erstand by the Pinnacle of the Temple Mat. 4. 5. i. e. some Part Side or Wing as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports of the Battlements wherewith the Temple was surrounded at top lest any â—hould fall down thence And to confirm this Interpretation I willl produce that Passage of Hegeâ—ippus quoted by Eusebius who relates that some of the Pharisees and others of the unbelieving Jews came and requested Iames the Iust the Brother of our Lord and Bishop of Ierusalem to preach at the Passover when the People came from all Parts to Ierusalem and that he might be both seen and heard of all they deâ—ired him to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Battlement of the Temple and he further tells that he did so It was a Place then that they might safely stand upon otherwise St. Iames would not have consented to their request Dr. Hammâ—nd thinks this was the Top of the Battlement and adds that it was broad enough to stand upon but supposing it was yet it was unsafe to trust their Feet there lest they should slip Therefore I rather think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Matthew must not be taken as it is in the foremention'd Story in the one it signifies the Top of the Rails or Battlement a dangerous Place to stand upon and for that reason the Devil set our Saviour there but in the other we are to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Place within the Battlements for the whole Space encompass'd with these had that Denomination However we are hence inform'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a Pinnacle or Spire for the Jewish Temple had no such thing though some of our Churches have but the exterior Circuit which compassed the Top of the Temple and was made to be an Ornament to it as well as to prevent the Danger of falling down This is the proper Notion of it among Grammarians as Dr. Hammond hath rightly noted and not only the Temple but every House had this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Battlement about it This is the short Account which I thought fit to insert here of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Latins call them Solaria because they lay open to the Sun and Air the Flat Roofs with which the Houses heretofore especially in the Asiatick Regions were built And this is certain that there is not so Early an Account in any Writers whatsoever of the Structure of the Antient Houses as this of the Sacred Penmen is CHAP. IV. The first original of Letters and Writing is recorded here The several kinds of Materials they wrote upon of Old The Instruments with which they formed their Letters or Characters The Antientest as well as the most Excellent History is in the Bible So is the Antientest and most Admired Poetry The first Invention and Practice of Musick and on what Occasions it was wont to be made use of The Rise of Natural Philosophy and who were the first Founders of it The Knowledg of the Holy Scriptures necessary in order to the due Study of Natural Philosophy The first Instances of Anatomy Medicks Chirurgery Embalming and the Apothecaries Employment are in the Old Testament Here are the first Examples of Shipping and Navigation An Enquiry into the Place whither Solomon's Navy went every three Years A Conjecture concerning Ophir Astronomy and Judiciary Astrology mention'd in Scripture Of War and Skill in Arms. The Nature of those Military Weapons which are spoken of in Scripture particularly and distinctly enquir'd into The Antiquity of Martial Ensigns and Standards The vast Numbers which the Armies of old consisted of The Scripture is not silent concerning Sportive Diversions and Exercises some of which but especially Dancing are considered FROM Mechanical I proceed to Ingenious Arts and Sciences or such as are approaching to them and I am to shew that the Sacred History relates the first Rise and Original of these And what Liberal Art should I begin with but Grammar what should this part of my Discourse commence with but Letters and Writing Many have been very inquisitive about the First Author of these and truly it is worth the Enquiry it being the Foundation of all Learning in the World The Rabbins held that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Writing and consequently Letters were created among other things at the close of the sixth Day 's Work of the Creation but few that are sober will give Credit to this They were found out before the Flood by Seth â—aith the Jewish Antiquary for according to him there were two Pillars one of Stone another of Brick erected by that Godly Patriarch on which he caused his Astrological Notions to be written Afterwards for we may suppose this Invention lost by the Flood though the Pillars and Characters on them remain'd Abraham retrieved the Art of Writing yea in manner invented it anew saith Philo. But there is no Proof at all of what he or Iosephus saith concerning this Matter and therefore we may justly question the Truth of both But supposing that Seth began this Art and that Abraham improved it we are certain of this that Moses came and perfected it having that moâ—t Compleat Copy before him to instruct and direct him the Tables written with the Finger of God Exod. 31. 18. We read of no Writing in Scripture till this writing or engraving the Law on the Two Tables which is call'd in another Place the Writing of God Deut. 32. 16. There is no mention I say of any such thing before wherefore it is likely God was the First Inventer of Letters or Writing and that Moses learnt it of him and communicated it to the Jews from whom other Eastern People received it and so Letters were imparted to the rest of the World Eupolemus and Artapanus two very Antient Historians quoted by Clement of Alexandria were of this Opinion and asserted that Letters had their original from Moses This is favour'd by Clement himself by Eusebius by Cyril of Alexandria and St. Augustin inclines to it And this is confirmed from that general report of the Pagans that from the Phoenicians all Letters were derived Particularly concerning the Greeks Herodotus and Plutarch testify that they recorded the Letters of their Alphabet from the Phoenicians and that therefore they were call'd the Phoenician Letters Yea the Word
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and by it self is according to Hesychius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Lydians and Ionians Lucan makes the Phoenicians the first Inventers of Letters Phoenices primi famae si creditur ausi Mansuram rudibus vocem signare figuris Now when these are said to have first found out Letters and when these Letters are signally stiled Phoenician it is as much as if they had called them Hebrew Letters so named from that Famous Hebrew Moses and the People of that Denomination for it is acknowledg'd by all the Learned that Phoenicians and Hebrews are â—â—e same in several Authors The old Distinctioâ— was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those of Syria that inhabited the Contineâ—â— had the name of Syrians but those that border'd 〈◊〉 the Maritime Coasts were call'd Phoenicians wâ—â— were the same with the Canaanites When wâ— find Pliny professing Literas semper arbitror Assyriâ—â— fuisse we cannot but know that by Assyrian the Country of the Patriarâ—hs and even the Iewish Nâ—â—tion are pointed at When therefore he saith he is of Opinion and always was that Letteâ—â— were first of all Assyrian it is certain that he coâ—â—firms what I am now suggesting And when thâ— Gentile Historians tell us that the Invention 〈◊〉 Letters was from Cadmus it is to our presenâ— Purpose to observe who this Cadmus was He 〈◊〉 said to be a Tyrian or Phoenician whence hâ— hath the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrophoeniâ—cian Traffiker given him in Lucian's Council of thâ— Gods This was he that brought the use of Letters to the Greeks which shews that the Origininal of them was from Canaan from the Hebrews who were stiled Phoenicians Besides that the Greek Alphabet was taken from the Hebrew not only the Names but the Order and Figure of most of the Letters do plainly shew And when it is said by Plato Diodorus Siculus Tully and others that Mercurius and Thoth who were the same Person were the Inventers of Letters and Erudition Moses is meant for he is the true Mercurius as I have had occasion to prove by very convincing Arguments in another Place This seems to be referred to in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Muses who are the celebrated Authors of Learning and all Ingenious Arts for Plato who was the greatest Searcher into Antiquity of all the Philosophers acknowledgeth that this Word is borrowed from the Barbarians and 't is well known who are the Barbarians with the Greeks viz. the Hebrews which makes me think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Corruption of Moses and that what is said of the Muses is to be understood of him and consequently that he was the First Inventer of Letters and of Learning Hence it is that the same Divine Philosopher in another Place expresly testifies that the Greeks received their Names and Letters from the Barbarians who were elder than they Lastly I will mention that Notable Passage in Plutarch who speaking of the Egyptians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they think that Hermes was the Inventor of Grammar where by Grammar is meant all Good Letters and by Hermes we are to understand Moses who as hath been said already is universally own'd to be the Antient Hermes To this Excellent Man it pleased God to reveal the Art of Writing setting him an Illustrious Copy upon the two Tables with his own Hand so that next unto God himself he was the first Inventer of Letters or Written Characters He who when an Infant was wrapp'd up in the Egyptian Papyrus as you shall hear afterwards was most congruously the Principal Author of Writing on it and adorning that and other Materials with Letters The first Penman and Writer of the Bible had the Glory of this Discovery viz. to be the first Author of Writing These Sacred Records acquaint us also what were the First Ways of Writing or making Letters They let us know what Materials they of old wrote upon and what Instruments they wrote with Here we learn that the first way of Writing was Sculpture or Carving i. e. they cut their Letters in Stoâ—â— or Wood or some other hard and solid Matter We read that Moses or rather God himself 〈◊〉 graved his Laws on Stone Exod. 34. 1. Deut. 〈◊〉 and the People were commanded afterwards to write these very Laws after the same manner Deut. 27. 3 8. This is the First and Antientâ—â— Way of Writing that we read of Stones were their Books of old On these they engraved the Characters which they had learn'd The Egyptiâ—â—â— did thus saith Iamblichus before their Inventâ—â—â— of Paper The Babylonians writ their Laws 〈◊〉 stony sort of Substance saith Pliny Of such 〈◊〉 of Writing speaks Herodotus And all the 〈◊〉 Marble Monuments which Rome affords and arâ—â—â— this Day to be seen witness the Antiquity of 〈◊〉 Engraving On Wood and Trees it was usual to carve their Letters of old Thus they writ the Names of the Tribes on twelve Rods Numb 17. â— and Ezekiel was bid to write upon Sticks smaâ—â— Pieces of Wood Ezek. 37. 16. Writing on a Tâ—ble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the LXX super buâ—â—â— according to the Vulgar Latin Isa. 30. 8. may refer to this I suppose This Writing in Wood was not unusual among some of the Gentiles So Shepherds and Lovers used to cut their Names on the Barks of Trees of old This is called Teeneris incidere amores Arboribus Some of the old Roman Laws were written in Tables of Oak and from sufficient Testimonies in Authors it might be proved that they cut Letters in Wooden Tables i. e. thin Slices of Wood which were call'd Codices But afterwards it was the Custom to cover these Tables with Wax and so to cut their Characters on it of which sort it is probable was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writing-Table that Zacharias call'd for Luke 1. 63. These Waxen Boards were in use in the time of the Trojan War as appears from Homer Il. 6. And that they were frequent among the Romans and others is attested by Pliny Quintilian Plautus Martial and most of the Latin Writers Of engraving Letters in Gold there is an early Instance in Exod. 39. 30. where we are told that Holiness to the Lord was written on a Golden Plate and worn on the High Priest's Head So Dio relates that they antiently made Letters in Gold and wrote in Silver The drawing of legible Characters on Lead i. e. thin Leaves of that Metal is recorded in Iob 19. 24. of which there were afterwards Examples in Pagan Writers as in Pausanias who tell us that Hesiod's Poems were thus written And Publick Records and Decrees saith the other Pliny were wont to be transcribed into these Sheets of Lead because they were accounted Lasting and Durable For the same Reason the Twelve Tables of 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
History both domestieâ— and foreign All that are conversant in this way of Study complain and that justly of the erroneous Misrepresentations of Passages of all sorts among Historians and of our Darkness and Ignorance by reason of these But no such thing is to be fear'd or so much as suspected in the Sacred History because God himself speaks there and therefore we have the surâ—â— ground for our Faith that we can desire There is no Authority so firm as that which is Divine there is no Testimony so strong and valid as that which is from the Holy Spirit And such is that of the Holy Scriptures and consequently it most justly challengeth yea commandeth our Faith and Assent This is the singular Pre-eminence and Advantage which this Book hath above all others that the Penmen of it were directed by the unerring Spirit of God This alone is sufficient to determine and six us it being the most stable as well as the most proper Basis of our Belief even where things that are very Improbable are propounded to us to be assented to Besides as to the seeming Improbability of some things that are related in the Historical Part of the Bible this ought not to hinder us from giving Credit to them Many Persons are wont to look upon these Passages and Stories as Strange and almost Incredible which they observe are not sutable to the Manners Customs Arts and Conversation of the World as it is at present and thence they are enclined to think that there were no such things heretofore But these Men do not well consider nor distinguish between those times and these which are exceedingly Different And moreover if they suspend their Belief of some things which they read in the Old Testament because they see other things now things of a Different Nature they may as well disbelieve all the Other Histories of the Antients that are extant which yet we see they are very backward to do And they have good Reason on their Side because the World is not now as it was then and therefore we must not expect that the things which we read of in those times should be fully conformable and agreeable to what occurs in these latter Days For this Reason a very Solid and Judicious Writer hath defended the Antient History of the Greeks and Latins whereof whatever is strange is in Herodotus and Pliny shewing that though some fabulous Narrations and many gross Mistakes and Errors are intermingled the Strangeness of some Passages which we meet with in them proceeds from the Diversity of Times the Posture of the World having much changed since those things happened Let us make use of the same Reasoning in the present case and when we find several Strange Unusual and Surprizing Matters in the Writings of the Old Testament impute this to the Antientness of them and the great Discrepancy between those Days and these we now live in If we do so there will be no Impediment to our steady Belief of the Truth of them Nay if we weigh things well we shall see it is ridiculous to expect that the Guises and Manners of the World should be the same now that they were 4 or 5000 Years ago for there must needs be new things when the Numbers of Persons are so vastly increased when the Difference of Climes produces such Diversity of Dispositions when Casualty Necessity Industry Wit c. are the Occasions of so many new Occurrences Let this be remembred and seriously thought of and it will dispel our vain Scruples and Disbelief Or if there be any remaining the former Consideration will throughly extirpate them i. e. if we call to mind the Undoubted Certainty and Infallibility of the Scripture which is its peculiar Prerogative and Excellency CHAP. VII A particular Distribution of the several Books of the Old Testament Genesis the first of them together with the four following ones being written by Moses his ample Character or Panegyrick is attompted wherein there is a full Account of his Birth Education Flight from Court retired Life his Return to Egypt his conducting of the Israelites thence his immediate Converse with God in the Mount his delivering the Law his Divine Eloquence his Humility and Meekness his Sufferings his Miracles and his particular Fitness to write these Books A Summary of the several Heads contain'd in Genesis to which is added a brief but distinct View of the Six Days Works wherein is explained the Mosaick Draught of the Origine of all things and at the same time the bold Hypotheses of a late Writer designed to confront the First Chapter of the Bible are exposed and refuted The Contents of the Book of Exodus to which is adjoined a short Comment on the Ten Plagues of Egypt A Rehearsal of the remarkable Particulars treated of in Leviticus Numbers Deuteronomy That Moses was the Pen-man and Author of the Pentateuch notwithstanding what some have lately objected against it To demonstrate yet further the Excellency of these Holy Writings I will enter upon the Third way of Proof which I proposed that is I will give you a Particular Account of the several Books contained in the Old and New Testament and I will shew all along the particular Usefulness and Excellency of them I begin first with the Old Testament which is divided by the Jews into three general Parts first Torah the Law which contains the five Books of Moses then Nebiim the Prophets which comprehends the Books of Ioshua Iudges first and second Book of Samuel the first and second of the Kings Isaiah Ieremiah Ezekiel the twelve Small Prophets all which make the second Volume then the Chetubim the Holy Writers in which are included the Psalms Proverbs Iob Canticles Ruth Lamentations Ecclesiastes Esther Daniel Ezra Nehemiah Chronicles and these made the third Volume The Books of this last Rank were written say the Jewish Doctors by the Inspiration of the Spirit but the Writers were not admitted into the Degree of Prophets because they had no Vision but their Senses remained perfect and entire all the while only the Holy Spirit stirr'd them up and dictated such and such things to them which they writ down For you must know that the Old Jews thought nothing to be right Prophecy but what was conveyed in Dreams or Visions But though this be a Rabbinical Conceit and hereby they strike David and some others out of the Number of the Prophets who were the Chief of them yet the Partition of the Old Testament as it may be rightly understood is not altogether to be rejected nay it seems to be allowed of by our Saviour himself Luke 24. 44. where he tells his Apostles that all things must be fulfilled which were written concerning him in the whole Old Testament viz. in the Law of Moses and in the Prophets and in the Psalms under these last comprising all the other Parts of the Hagiographa Or you may divide the Books as they stand in their order in the
wonderful Efficacy of the Holy Spirit in those Days the Rejection of the Unbelieving Jews the utter Destruction of their City Temple and whole Nation by the Romans for their rejecting and crucifying the Messias and other particular things belonging to the times of the Gospel which none of the Lesser Prophets speak of but this Malachi is the last of these Prophets yea of all the Prophets of that Dispensation After him ceased Vision and Prophecy in Israel until Christ's appearing when Zachary Simeon Mary Elizabeth Anna were illuminated with the Prophetick Spirit He prophesied about 300 Years before our Saviour's time reproving the Jews for their Ungrateful and Wicked Living after their Return from Babylon particularly he chargeth them with Rebellion Sacrilege Adultery Profaneness Infidelity but especially he reprehends the Priests for being Careless and Scandalous in their Ministry which one thing was sufficient to give Authority to others to be Vicious At the same time he forgets not to take notice of and incourage the Pious Remnâ—nt in that corrupted Age who feared the Lord and thought upon his Name whose Godly Converse and Associating with one another in that debauched time he assures them were registred in a Book of Remembrance by God himself This Prophet who had pointed before at the Messias to be exhibited for he expresly â—aith He shall suddenly come to his Temple now shuts up his Prophecy and indeed all the Prophecies of the Old Testament with an Exhortation to remember the Law i. e. to live according to its holy Rules and Injunctions and with a Promise of the Coming of the Lord who was to be usher'd in by Elijah the Prophet i. e. by Iohn the Baptist who came in the Spirit and Power of Elias Luke 1. 17. And so this Close of the Old Testament refers to the New to which I now hasten CHAP. X. An Account of the Writings of the Four Evangelists the peculiar Time Order Stile Design of their Gospels The Act of the Apostles shew'd to be an Incomparable History of the Primitive Church The Epistles of St. Paul particularly delineated He is proved to be the Author of the Epistle to the Hebrews An Enquiry into the Nature of this Apostle's Stile and manner of Writing The excellent Matter and Design of the Epistles of St. James St. Peter St. John St. Jude An Historical Series or Order is not observ'd in the Book of the Revelation NEXT follow the Sacred Books of the New Testament the Evangelical Novels the New Laws of Christianity the True Authenticks which present us with the actual Discoveries of the Glorious Light of the Gospel and of the Blessed Author of it These were writ in Greek for the same Reason that Ioseph the Jew chose to write his Books not in his own Language but in this because as he saith himself in his Preface to the Iewish War he would have them read and understood by Greeks and Romans and all Persons So Aelian was a Roman yet writ his Books of Animals and Various History c. in Greek because this was the Universal Language at that time These Writings of the New Testament are either Histories or Epistles The Histories are the Four Gospels and the Acts of the Apostles As for the former the Writings of the Four Evangelists there were none of them extant whilest Christ was on Earth for till his being taken up to Heaven which was the Consummation of all he had before done and suffer'd they could not make the Evangelical History perfect But afterwards some of the Apostles and Disciples resolving according to their Master's Order to go and preach in foreign Regions and to disperse the Christian Religion over all the World put forth the History of the Gospel in Writing before they went about this great Work St. Matthew was the first Inspired Person that committed the Evangelical Transactions to Writing which he did about eight Years after Christ's Passion A. D. 42. He alone of all the Evangelists say St. Ierom Eusebius St. Augustine Chrysostom and most of the Antient Writers of the Church wrote his Gospel first in Hebrew which partly appears from this that some of the Hebrew Words are explained by the Person who translated it into Greek who it is probable was St. Matthew himself as the Antients generally agree and so the Hebrew and Greek Copies are both of them the Originals Then St. Mark and St. Luke writ their Gospels the one about ten tho others say twenty the other about twenty some say thirty Years after our Saviour's Death and there are some that invert the Order and give the Priority to St. Luke But all agree that St. Iohn was the last of the Evangelists and wrote towards the latter end of the first Century But as for the Punctual Time when the Evangelists put forth the Gospels it is doubtful and I do not find any certain ground whereoâ— we may â—ix a satisfactory resolution of the Doubtâ—punc This may be observ'd that St. Matthew and St. Iohn were Eye-witnesses of what they wrote 〈◊〉 St. Mark and St. Luke had what they wrote from the relation of others Particularly St. Mark who was St. Peter's Companion composed his Gospel by his Order and Direction and with his especial Approbation saith Eusebius Again it is to be observ'd that tho every Evangelist relates nothing but the Truth yet no one of them relates the Whole Truth concerning Christ's Life and Actions Tho the Substance of the Gospel be contain'd in every one of these Writers yet some Particulars are found in one that do not occur in another which makes it necessary to consult them all and to compare them together As for St. Matthew and St. Mark we may take notice that they do not always observe the Order of Time and the true Sâ—ries of the Matter especially the former of these is not curious in this particular But as for thâ— other two Evangelists they are very punctual and inviolably observe the Order of things as they happen'd excepting only that Parenthesis for such it is in Luke 3. 19 20. concerning Herod Of all the Evangelists St. Luke is the fullest and gives the compleatest mosâ— circumstantial and orderly Relation of things which he himself takes notice of in his Preface to his Gospel in those Words to Theophilus It seâ—med good to me having had perfect Vnderstanding of all things from the very first to write unto thee in order And yet though his Gospel be ample and more methodical in the Narrative or History than the rest yet he is but brief in relating things that our Saviour did till the last Year of his Preaching St. Matthew having been full in them and in some other things he hath need of a supply from the rest of the Evangelists and more especially from St. Iohn whose Gospel from the Beginning of the 14th Chapter to the End of the 17th contains those Excellent Discourses of our Saviour before his Passion which were wholly
omitted by the other Evangelists Besides that this Evangelist in the Entrance into his Gospel is more Sublime and Soaring than the rest and for that Reason is represented by an Eagle asserting the Divinity of Christ against the bold Hereticks of that time who openly confronted that Doctrine And in other Places of his Writings he hath a Peculiar Strain and Excellency which Luther expresses thus after his plain way Every Word in John weigheth two Tuns Concerning the Evangelists I may note this that though they do not all of them set down the very individual Words that Christ or others spake for we see that sometimes one represents them in Terms different from the rest yet those that do not so deliver always the Sense of what was said and even that was dictated by the Holy Spirit which is sufficient And concerning St. Iohn particularly I remark this that seeing he was the last of all the Evangelists i. e. he wrote his Gospel last it is rational upon that Account to interpret the other Evangelists by him namely where any Doubt or Controversy arises for he having perused the other Evangelists and observ'd what Exceptions unbelieving Men had made against any Passages in their Writings it is not to be doubted but that he expresses himself with greater Plainness and Perspicuity where those Matters are concern'd This the intelligent and observant Reader will find to be true if he consults the respective Places It is endless to give a Particular and Distinct Survey of every one of the Evangelists Writings This only can be said here in pursuance of our grand Undertaking that these Books are the Choicest History that ever were committed to Writing because they contain the Birth the Life the Actions the Doctrine the Miracles the Sufferings the Death the Resurrection the Ascension of our Lord IESVS Christ our most Compassionate Saviour and Redeemer All of which are the most Stupendous and Amazing as well as the most Necessary Matters to be known in the whole World If this brief and summary Account of the Gospels be not sufficient to recommend them to our Studies and Meditations and to beget in us the utmost Esteem of them nothing more largely said will ever be able to do it To the Historical Part of the New Testament belong the Acts of the Apostles wherein there is an Account given of what all the Apostles were concern'd in viz. their choosing Matthias into Iudas's room their Meeting together on the Day of Pentâ—cost at which time they were all inspired by the Holy Ghost according to Christ's Promise visibly descending upon them their Determinations in the Council held at Ierusalem with their Letters which they sent to the Churches abroad and several other things in which the Apostles were jointly interested This Book contains also the History of the first Founding of the Christian Church of its happy Progress and Success especially among the Gentiles of the Opposition and Persecution it encountred with of the Undaunted Courage of the Apostles of the Course of their Ministry of their Disputations Conferences Apologies Prayers Sermons Worship Discipline Church-Government Miracles Here we are informed what were the Vsages of the first Apostolical Ages In a word here we may find the Primitive Church and Religion All which are plain Evidences of the singular Usefulness Worth and Excellency of this Book But it is chiefly confined to the Acts and Atchievements of those most Eminent Apostles St. Peter and St. Paul and especially and most largely here are related the Conversion Travels Preaching and Sufferings of the latter of these for St. â—uke being St. Paul's Companion all along and well acquainted with whatever he did and whatsoever happen'd to him gives us the fullest Narrative of this Apostle The whole Book is a History of about forty Years namely from Christ's Ascensionâ— to the second Year of St. Paul's Imprisonment at Rome The New Testament consists likewise of several Epistles of the Apostles which are Pious Discourses occasionally written more fully to explain and apply the Holy Doctrine which they had delivered to confute some growing Errors to compose Differences and Schisms to reform Abuses and Corruptions to stir up the Christians to Holiness and to incourage them against Persecutions For the Apostles having converted several Nations to the Faith when they could not visit them in Person wrote to them and so supplied their Presence by these Epistles To begin with St. Paul's Epistles they were written either to Whole Churches viz. of Believing Gentiles i. e. the greatest Part of them were such tho some of Iewish Race might be mix'd among them as the Epistles to the Romans Corinthians Galatians Ephesians Philippians Colossians Thessalonians or of Believing Iews wholly as the Epistle to the Hebrews Or they were written to Particular Persons as the Epistles to Timothy Titus Philemon The Epistle to the Romans is made up of several Profound Discourses on such Subjects as these the Prerogatives of the Iews their Rejection notwithstanding those Prerogatives the Wonderful Dispensation of God towards the Gentiles the Nature of the Law Justification by Faith alone Election and Free Grace the Conflict between the Flesh and Spirit Christian Liberty Scandal the Use of Indifferent Things c. But the chief thing which he designs in this Epistle is to shew that neither the Gentiles by the Law of Nature nor the Iews by that of Moses could attain to Righteousness and Justification and consequently Salvation but that these are to be obtained only by Faith in Christ Jesus for whose Merits alone we are accounted righteous in the Sight of God And then to shew that this Faith is not separated from Good Works he addeth Exhortations to the Practice of Holiness Obedience of Life and a Religious Conversation So that this Epistle is both Doctrinal and Practical it directs us in our Notions and in our Manners It decides some of the greatest Controversies and withal it informs us about the most indispensable Offices of Christianity The next Epistles are to the Church of Corinth the chief City of Peloponneâ—us which is now call'd the Morea And Cenchrea which you read of Rom. 16. 1. Acts 19. 18. was the Station of Ships for this maritime City but was a distinct Town from it To the Converted Inhabitants of this great Metropolis famed for its Wealth and therefore sirnamed the Rich as Thucydides saith â—ea to all the Saints in Achaia the Apostle here writes His first Epistle to them is against the Unsound Perswasions and Vicious Practices which he observ'd among them at that time His Design was to reform them as to their Schisms and Dissensions their Idolatrous Communion their Unseemly Habits their Confusions and Disorders in their Assemblies their Prophaning the Lord's Supper their Toleration of Incest and the like scandalous Behaviour Besides there are other considerable Matters which he treats of as Marriage Divorce Virginity eating of Meats sacrificed to Idols Christian Liberty going to Law before Heathens