A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New-Testament WITH A Continued Illustration of several Difficult Texts of Scripture throughout the whole Work By IOHN EDWARDS B. D. sometime Fellow of St. Iohn's College in CAMBRIDGE LONDON Printed and Sold by Richard Wilkin at the King's-Head in St. Paul's Church-Yard MDCXCIII Imprimatur S. Blithe Procan Deput Io. Beaumont S. T. P. Io. Covell S. T. P. C. Roderick S. T. P. Cantabr April 13. 1693. TO THE Right Reverend Father in God SIMON Lord Bishop of ELY MY LORD YOVR Kind and Generous Acceptance of my former Vndertakings which justly merits my most Thankful Acknowledgments which I here render to Your Lordship hath encouraged me to make this Offering of another little Treatise and to request You to take both it and its worthless Author into Your Protection Your Name alone is a sufficient Amulet against the Censures which these Papers may be exposed to by being made thus Publick None will venture to damn that Book which Your Lordship shall be pleased to Patronize I am confident of the Goodness of the Cause which I have Espoused but I am as sensible on the other hand of my great and manifold Defects in the managing it However I entertain good hopes of finding my Readers in some measure favourable to this Enterprize when they shall behold Your Lordship's Name which is the known Name of Learning and Piety prefixed to it by My Lord Your Lordships Most Humble and Devoted Servant Iohn Edwards THE PREFACE WHAT I had prepared for the Publick View concerning the Authority Stile and Perfection of Scripture I intended to have Published together in one Volume but finding that the Present Age is not for Great Books I am content to comply with it so fâ—r especially perceiving the First Part of this my Undertaking to swell into a moderate Octavo I am willing it should go into the World alonâ— and accordingly I now Publish that First Pâ—rt only intending to treat of the Stile and Perfection of Scripture either in one or two Volumes afterwards The whole Attempt is of near Aâ—â—inity with my foâ—mer Undertaking viz. of Criticizing on several Texts of Scripture especially such as are Difficult and giving the Resolution of them I have all along whilst I have mention'd sâ—veral Passages of Holy Writ to which the Opinions or Practises of the Pagans refer given an Explication generally of them So that I am still in pursuit of my former Dâ—sign and I make it my Business to clear and illustrate the Sacred Writings especially that part of them which is most Obscure and Difficult But the more particular Design of these Papers is to aâ—â—eâ—t the Truth and Authority of those Ancient and Divine Writings and that from the Testimonies of our professed Adversaries viz. Pagans and Iews It were folly to deny that divers of these things are mentioned in other Authors and partly to the same purpose that I have produced them as indeed what useful Subject is there that hath escaped the Pens of the Learned but then it will be fitting if not necessary for me to add in a just Vindication of my present Attempt that so far as I have conversed with Writers I never met with any that Traced this Noble Subject both through the Old and New-Testament which is the Design of this present Work I know some have hinted at a few of these Remarks and most commonly without insisting on the Reasons and Grounds of them and without examining the particular Circumstances belonging to them But I have not contented my self with this superficial way of delivering these things but have endeavoured to Search into the true and genuine Original of them which hath occasioned several Just Discourses and enlarged Disquisitions on the various Matters which occur under those Heads In brief I have amply prosecuted this Argument by offering a vast number of Particulars from my own Enquiry and Observation I have designedly Treated on this Theme which scarce any have done I have methodically digested my Materials according to the Histories or other Passages in the Bible to which they have reference in Iewish or Pagan Writers And Lastly I have made the whole Serviceable to this excellent Purpose viz. the attesting and confirming the Truth of the Sacred Scriptures But the main of this Preface shall be spent in vindicating my Interpretation of 1 Cor. 15. 29. In my former Enquiry into that Text where I maintained that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators rendeâ— Baptized for the Dead is according to the truâ— and proper Signification of the Words in that place to be Translated Baptized on the Account or by reason of or for the sake of the Dead Which Interpretation I perceive some are backward to entertain because they doubt whether the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 join'd with a Genitive Case be taken in that sense in Prophane Authors They grant it is Equivalent with the Latin causâ gratiâ or in gratiam but they think that these and consequently the Greek Preposition always refer to and denote some Advantage or Benefit Therefore according to these Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be rendred for the benefit of the Dead because this is the Acception of the Preposition in the Writings of all Prophane Authors But to this I might reply and that with most justifiable Reason that I am not obliged to prove that this Preposition is used in Pagan Writers in the same Sense that I assert it to be used in this place of St. Paul Who knows not that some Authors have a particular and individual Sense of some Words appropriated to themselves and it is in vain to look for the same Acception of them in other Writers The Commentators on Homer Aristophanes Herodotus or any other good Greek or Latin Author take notice that such a Word or Phrase is used by these Writers in a Sense different from what is found in others and this is Satisfactory to the Learned But especially if they find that one of these Authors useth the same word more than once in this peculiar Sense they are confirmed in the belief of this singular meaning of it So it should be here for this is certain that the Authority of the New-Testament is every whit as good as that of the foremention'd Authors or any other Any fair Critick will readily grant that if I produce two or three places in the New-Testament where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Signification which I affix to it I perform my Task well enough And this I have already done in my Enquiry into that Text where more than the fore-named number of places is brought to confirm that particular Sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have propounded I could have mentioned Gal. 1. 4. and 1 Pet. 3. 18. and other Texts made use of by Grotius where he thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred
nothing in Scripture that looks like Inconsistent and Contradictory Upon a diligent Search we shall discern a mutual Correspondence in the Stile Matter and Design of these Writings we shall find a happy Concurrence of Circumstances and an admirable Consistency in the Doctrines and Discourses in so much that we shall be forced to acknowledg that upon this single Consideration it is reasonable to believe that these Writings were endited by the Holy Spirit This Harmony then of the Scriptures I may justly reckon among the Inward Notes of the Truth of Scripture because it is adjoined to the Matter of it which is of the very Intrinsick Nature of it What Iustinian professes and promises concerning his Digests in his Preface to them that there is nothing Clashing and Contradictory in them but that they are all of a piece is true only of the Sacred Laws of the Evangelical Pandects which contain in them nothing Dissonant and Repugnant The Old and New Testament the Prophets and Apostles are consonant to themselves and to one another which is a great Argument of the Truth of them There is nothing in one Place of Scripture opposite to the true Meaning which the Holy Ghost hath revealed and asserted in another The Contents of the whole Book whether you look into the Doctrinal or Historical Part of it have nothing contradictory in them All the Authors of it agree in their Testimonies and assert the same thing and consent among themselves It is the Nature of Lies and Forgeries that they hang not together as Lactantius on the like Occasion hath observed Especially if you search very inquisitively and narrowly into them you will perceive that they are thin and slight and may easily be seen through But the Contents of these Writings have been diligently inquired into and with great Care and Industry examined by all sorts of Persons and yet they are found to be every ways Consistent with themselves and the Testimony of the Writers is known to be Concurrent and Agreeing All wise and curious Observers must needs grant that there is no Book under Heaven that parallels the Scriptures as to this Which shews that they are more than Humane Writings yea that they were Divinely inspired and dictated And this I take to be the Sense of St. Peter who assures us that no Prophecy of the Scripture is of private Interpretation He speaks of the first Rise of those Prophecies which are in Scripture they are from God they are not of private Interpretation they are not from Man's Invention they are not of his own Brain and Fancy but they are to be esteem'd to be as they are Divine and Heavenly Oracles Thus the Word of God is Witness to it self and stands in need of no others The Scripture is sufficiently proved by what is in it and is to be believed for its own sake Which made an antient Writer say We have compleat Demonstrations out of the Scriptures themselves and accordingly we are demonstratively assured by Faith concerning the Truth of the things therein delivered Which cannot be said of any humane Writings in the World for they carry no such Native Marks with them But the very Inward Notes of the Truth and Authority of the Scriptures create in us a certain and unshaken Belief They may be known from all other Writings whatsoever by the Excellent Transcendent and Divine Matter contained in them and by the peculiar Manner of delivering and publishing it These I call Internal Proofs because they are taken from the Books themselves because they are something that we find there These assure us that they were written not by Man but by God There is yet another Internal Testimony I call it so because it is within Vs though not in the Scriptures As I have shewed you that the Holy Spirit speaks in the Scriptures and bears Testimony to the Truth of them so now I add that this Spirit speaks in Vs and works in our Hearts a Perswasion that the Scriptures are the Word of God By this Spirit we are enabled to discern the Voice of the same Spirit and of Christ in those Writings This witnessing Power of the Spirit in the Souls of Believers is asserted in Acts 5. 32. 15. 7 8. and in 1 Iohn 5. 6. From these Places it is clear that there is an Illumination of the Spirit joining with our Consciences and Perswasions and this Spirit powerfully convinces all Believers of the Truth of the Scriptures This Testimony follows immediately on our setting before us the Inward Excellencies of the Scripture as I have represented them for God makes use of those Evidences and Arguments to beget a Belief in us of the Divine Authority of Scripture The Spirit enlightens and convinces Mens Minds by those Means but more especially he urges these Evidences on the Hearts of the Religious and Faithful and thereby brings them to a firm Perswasion of the Scriptures being the Word of God This is no Enthusiasm because it is discovered to us by proper Means and Instruments whereas that is without any and is generally accompanied with the despising of them But the Evidences and Notes in the Scripture are the Reasons and Motives of our Belief only the Holy Spirit comes and prepares and sanctifies our Minds and illuminates our Consciences and causes those Arguments and Motives to make Impression upon us and effectually to prevail with us and to silence all Objections to the contrary Thus the Truth of Scripture is attested by the Holy Spirit witnessing in us But when I say the Testimony of the Spirit is a Proof of the Truth of the Scripture I must adjoin this that this Proof serves only for those that have this Spirit it may establish them but it cannot convince others No other Man can be brought to be perswaded of the Truth of those Sacred Writings by the Spirit 's convincing me of the Truth of them Besides this Proof is not in all that really believe the Truth of these Books some may be convinced of the Truth of them without this but where this is it is most Powerful and Convictive and surpasses all other degreâ— of Perswasion whatsoever There is no such câ—tain knowledg of the Truth of these Holy Wâ— tings as by the Testimony of the Sacred Spirit 〈◊〉 the Hearts of Men produced there in a ration â— way and in such a manner as is most sutable 〈◊〉 our Faculties CHAP. II. External Proofs of the Truth of the Holy Scriptureâ— Viz. the wonderful Preservation of them and Vniversal Tradition Which latter is defended against the Objections of those that talk of a New Character wherein the Old Testament is written Thâ— Iewish Masoreth attests the Authority of these Writings The Hebrew Text is not corrupted The Points or Vowels were coexistent with the Letters F. Simon 's Notion of Abbreviating the Historicâ—â— Books of the Old Testament rejected The New Tement vouched by the unanimous Suffrage of the Primitive Church The
Books with us We need not stay to attend here to what a late Learned Writer before named hath with much Confidence but slender Reason suggested viz. that the Bible of the Old Testament is an Abbreviated Collection from Antient Records which were much more large He confesseth that the Canon of Scripture is taken out of Authentick Registeries but the Authors who collected it added and diminished as they pleased especially he asserts this concerning the Historical Books that they are Abridgments of larger Records and Summaries of other larger Acts kept in the Jewish Archives and these publick Scribes who writ them out took the liberty to alter Words as they saw occasion So that in short according to this Critick here are only some broken Pieces and Scraps taken out of the first Authentick Writings A bold and daring Assertion and founded on no other Bottom than F. Simon 's Brain Who would expect this from one that is a Man of great Sense and Reason one that is a great Master of Critical Learning and hath presented the World with very choice Remarks on the History of the Bible for truly I am not of his Opinion who saith he sees not any thing in this Author's Writings buâ— what is common It is to be lamented that a Person otherwise so Judicious and Observing hath given himself up here to his own Fancy and Conceit He invents a new Office of publick Registers that were Divinely inspired he makes Notaries and Prophets the same He gives no Proof and Demonstration of that Adding and Diminishing which the Scribes he talks of made he hatâ— not one tolerable Argument to evince any of thâ— Books of Scripture to be Fragments of greater ones Indeed I should mightily have wondred that so Ingenious so Sagacious so Learned a Man haâ— broach'd such groundless Notions if I did noâ— consider that this subtile Romanist designs hereâ—â— as most of that Church generally do to depreciaâ—â—â— the Bible and to represent it as a Book of Fragments and Shreds that so when our Esteem 〈◊〉 the Authority of Scripture is weakned yea taken away we may wholly rest upon Tradition anâ— found our Religion as well as the Scriptures 〈◊〉 that alone This is that which he drives at in 〈◊〉 Critical History both of the Old and New Testamenâ— But all sober and considerate Persons will bewarâ— of him when they discover this Design Theâ— will easily see through his plausible Stories foâ—â— Surmises bold Conjectures and seeming Argâ—mentations and they will have the greater Reverence for the Bible because he and others havâ— attacked it with so much Contempt and Rudenesâ— and purposely bring its Authority into question that they may set up something else above 〈◊〉 Notwithstanding then the Cavils and Objection of designing Men we have reason to believe anâ— avouch the Authority of the Old Testament and to be thorowly perswaded that the Books are entirely transmitted to us without any Corruption and are the same that ever they were without and Diminution or Addition We have them as they were written by the first Authors we have them entire and perfect and not as some fondly suggest contracted abbreviated curtail'd Unto the Iews the antient People of God were committed his Oracles as the Apostle speaks and they shewed themselves conscientious and diligent Conservators of them The Jewish Nation saith St. Augustin have been as 't were the Chest-keepers for the Christians they have faithfully preserv'd that Sacred Depositum for them they have safely kept that Ark wherein the Law and the Prophets were Lock'd up God would have the Jews to be Librarii Christianorum saith Drusius Keepers of those Sacred Volumes for us Christians and it is certain they kept them with great Care the like whereof is not to be found to have been taken in preserving any other sort of Writings under Heaven And seeing they have so carefully handed the Old Testament down to us we are concern'd to receive it with a proportionable Thankfulness and to reckon this their Delivering of those Writings down to us as no mean Argument of their Truth and Certainty Secondly The Authority of the New Testament is confirmed by External Testimony or Tradition no less than that of the Old Testament We have the Authentick Suffrage of the Primitive Church the Unanimous Consent of the Christians of the first Ages that this Book is of Divine Inspiration and that it is Pure and Uncorrupted Some of the Fathers and first Writers give us a Catalogue of the Books of the New Testament and they are the very same with those which we have at this day Athanasius particularly enumerating those Books sets down all those which we now embrace as Canonical and no others And many of the Fathers of the first Ages after Christ as Irenaeus Iustin Martyr Clemens Alexandrinus Origen Tertullian c. quote the Places in the New Testament as they are now If it be objected that in the Fathers sometimes the Text of Scripture is not exactly what we find it and read it at this day This must be remembred that they sometimes quoted the Meaning not the very Words At other times their Memories fail'd them as to the Words and thence they chang'd them into others and instead of those in the Text used some that were like them So when they were in haste and not at leisure to consult the Text they made use of such Words and Expressions as they thought came nearest to it Heinsius shews this in a vast many places Sometimes they contract the Word of the Text and give only the brief Sense of it at other times they enlarge it and present us with a Comment upon it yea sometimes as they see occasion and as their Matter leads them to it they invert the Words and misplace the Parts of the Text. But no Man ought hence to infer that the Scriptures of the New Testament then and now are not the same And as for the Number of the Sacred Writers and their Books it hatâ— been always the same i. e. the same Catalogue and Canon have been generally acknowledged and received by the Christian Church It is true some Particular Books have been questioned but by a few only and for a time but the Church was at last fully satisfied about them the Generality oâ— Christians agreed to own all those Books which are now owned by us All the Eastern Churches held the Epistle to the Hebrews to be Canonical though the Latins it is granted were not so unanimous This Epistle and that of St. Iames the second Epistle of St. Peter the second and third of St. Iohn and the Epistle of St. Iude and the Apocalypse were questioned in the first Century saith Eusebius but he acquaints us withal that they were afterwards by general Consent received into the Canon of Holy Scripture for the Doubts were resolved upon mature Deliberation So that the questioning of those Books is now a Conâ—â—rmation of the Truth and Authority of
numbred among the Books of Canonical Scripture And thus we have argued from the Tradition and the Testimony of the Church And if this be done as it ought to be done it is valid for the Truth of the Copies the Canonicalness of the Books and the like are not decidable by Scripture it self but in the Way that all other Controversies of that nature are As you would prove any other Book to be Authentick so you must prove the Bible to be viz. by sufficient and able Testimony There is the same reason to believe the Sacred History that there is to believe any other Historical Writings that are extant Nay the Testimonies on behalf of the Holy Scriptureâ— are more pregnant than any that are brought for other Writings Besides all that can be said for the Sacred Volume of the Bible which is wont to be said for other Writings I have shewed you that there are some things peculiar to this above aâ—â— others The main thing we have insisted upon is this that the Books of the Old and New Testament have been faithfully conveyed to us and that they are vouched by the constant and universal Tradition both of the Jewish and Christian Church and that these Books and no others are of the Canon of Scripture for to be of the Canon of Scripture is no other than to be owned by the Universal Church for Divinely Inspired Writings The Church witnesseth and confirmeth the Authority of the Canonical Scriptures for she received them as Divine and she delivers them to us as such Yet I do not say that the Church's Testifying these Books to be the Holy Scriptures gives an Absolute and Entire Authority to them A Clerk in the Parliament or any other Court writes down and testiâ—ies that such an Act or Decree or Order was pass'd by the King Magistrate or People and he witnesses that he hath faithfully kept these by him and that they are the very same that at such a time were made by the foresaid Authority but the Authority of this Act Decree or Order rests not in the Clerk but wholly in the King Magistrate or People So the Church recordeth and keepeth the Sacred Writings of the Bible and bears witness that they have been faithfully preserved and that they are the Genuine Writings of those Persons whose Names are presixed to them bâ—t the Divine Authority of the Scriptures depends not on the Church but on the Books and Authors themselves namely their being Inspired And indeed this Authority of the Scriptures cannot depend on the Church because the Church itself depends on the Scriptures These must be proved before the Church can pretend to be any such thing as a Church We cannot know the Church but by the Scriptures therefore the Scriptures must be known before the Church It follows then that the Papists are very unreasonable and absurd in making the Ultimate Resolution of Faith to be into the Testimony and Authority of the Church This we disown as a great Falsity but yet it is rational to hold that the Church's Testimony is one good Argument and Proof of the Truth of the Sacred Scripture according to that known Saying of St. Augustine I should not believe the Gospel if the Authority of the Church did not move me Not that he founds the Gospel i. e. the Doctrine of Christianity and the Truth of it on the Testimony of the Church as the Papists are wont to infer from these Words and frequently quote them to this purpose No the Father's meaning is this that by the Testimony and Consent of the Church he believed the Book of the Gospel to be verily that Book which was written by the Evangelists This is the Sense of the Place as is plain from the Scope of it for he speaks there of the Copies or Writings not the Doctrine contained in them The good Father relies on this that so great a number of knowing and honest Persons as the Church was made up of did assert the Evangelical Writings to be the Writings of such as were really inspired by the Holy Ghost and that they were true and genuine and not corrupted And the whole Body of Sacred Scripture is attested by the same universal Suffrage of the Church i. e. the unanimous Consent of the Apostles and of the First Christians and of those that immediately succeeded them several of which laid down their Lives to vindicate the Truth of these Writings This is the External Testimony given to the Holy Scriptures It is the general Perswasion and Attestation of the Antient Church that these are the Scriptures of Truth that they were penn'd by holy Prophets and Apostles immediately directed by the Spirit who therefore could not err It was usual heretofore among the Pagan Lawgivers to attribute their Laws to some Deity tho they were of their own Invention intending thereby to conciliate Reverence to them and to commend them to the People But here is no such Cheat put upon us God himself is really the Author of the Holy Scriptures these Sacred Laws come immediately from Him they are of Divine Inspiration There is no doubt to be made of the Divinity of the Scriptures and consequently there is assurance of the Infallibility of them CHAP. III. The Authority of the Bible manifested from the Testimonies of Enemies and Strangers especially of Pagans These confirm what the Old Testament saith concerning the Creation the Production of Adam and Eve their Fall with the several Circumstances of it Enoch's Translation the Longevity of the Patriarchs the Giants in those Times the Universal Flood the building of the Tower of Babel I Have propounded some of the chief Arguments which may induce us to believe the Truth and Certainty of the holy Writings of the Old and New Testament I will now choose out another for the sake chiefly of the Learned and Curious which I purpose to inlarge upon yea to make the Subject of my whole ensuing Discourse I consider then that we have in this Matter not only the Testimony of Friends but of Enemies and Strangers and it is a Maxim in the Civil Law and vouched by all Men of Reason that the Testimony of an Enemy is most considerable The Iewish and Christian Church as I have shewed already give their Testimony to the Scriptures but besides these Witnesses there are Others there is the Attestation of Foreigners and Adversaries These fully testify the Truth of what is delivered in the Holy Bible we have the Approbation of Heathen Writers to conâ—irm many of the things related in the Old Testament and both Professed Heathens and Iews for we must now look upon these latter as profess'd Enemies when we are to speak of the Christian Concern attest sundry things of the New Testament and vouch the Truth and Authority of them Here then I will distinctly proceed and first begin with the Old Testament and let you see in several Particulars that even the Pagan World gives Testimony to this Sacred Volume
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
Church's Hands by the Prophets and Apostles shall by her be deliver'd over to her Children to the World's End which way of Transmission is the great Prop of our Religion Besides the Apostle enjoins the Thessalonians to hold fast the Traditions which they had been taught whether by Word or his Epistle for he had used two ways of delivering the Truth to them namely Preaching and Writing and other Apostles committed the chief and necessary Heads of their Doctrine to Writing So that the Traditions meant here are the Revealed Truths of the Gospel delivered by the Apostles and Evangelists and are no other than what Christ deliver'd to them according to that of St. Paul I delivered to you that which also I received whence they have the Name of Traditions i. e. they are Evangelical Doctrines delivered to us from those that were taught them by Christ. And whether they were imparted by Word or by Epistle by Preaching or Writing they are the same the same as to substance the otherwise there may be some difference But that which we condemn and that most justly the Papists for is this that they magnify and rely upon Traditions which have no affinity with the Doctrine of Christ and the Apostles yea which contradict it in many things and yet they equalize these with the Word of God and sometimes prefer them and the Authority of the Church before that of the Sacred Writings of the Old and New Testament Thus One saith The Church sometimes doth things contrary to the Scriptures sometimes besides them therefore the Church is the Rule and Standard of the things that are delivered in the Scriptures and therefore we believe the Church though she acts counter to the formal Decisions of the Scriptures And an other Famous Doctor gives it for good Divinity that the Decrees and Determinations of a Council are binding though they be not confirmed by any probable Testimony of Scripture nay though they be beyond and above the Determination of Scripture Thus the Holy Writings of the Bible are most impiously disparaged and vilisied by the Pontificians Whereas there is nothing defective or redundant nothing wanting or superfluous in these Writings they assert in the open face of the World that they are short and imperfect and therefore have need of being supplied by Traditions which in some things are of greater Value and Authority than they Again that the Church of Rome oppugneth or rather denieth the Perfection of the Scriptures might be evinced from their constant care and endeavour to keep them in an Vnknown Tongue It is true they have translated them But 1. There was a kind of necessity of doing it the Protestants having turned them into so many Tongues By this means they were compelled as it werâ— to let some of their people see what the Bible was in their own Language But 2. It is so corruptly translated that it is made to patronize several of their Superstitious Follies and Errors And yet 3. They dare not commit these Translations to common View Although in all Countries where People were converted to Christianity in elder times the Scripture was turned into their Language and every one was permitted yea exhorted to read it as is proved by many Writers the Learned Dr. Stillingfleet particularly yet the Church of Rome denieth the common People the Use of it as a thing hurtful and pernicious The Bible as some Bad Book is tolerated to be read with great Caution and Restriction in some Countries only and by some Persons It is like the Sibyls Prophecies of old among the Romans not to be look'd into without the permission and Authority of the Senate none can read it without a Licence from their Superiours so dangerous a thing is the Bible From this Practice the People generally imbibe a strong Prejudice against the Scriptures and believe they cannot be good for them because the Pope and their Pastors tell them they are not Wherefore as one who was once of the Communion of the Church of â—ome hath well observed As soon as ever any Man imbraces Popery he presently throws the Bible out of his Hands as altogether useless to say no worse Which unreasonable and wicked Behaviour of theirs was one great Reason or Motive as he professeth of his returning to the Church of England again For what Considerate Man can think That to be a True Church which teacheth its Members to slight and reject the Word of God which is the Source of all Divine Truth and without which we can neither believe nor practise aright we can neither have Comfort here nor arrive to Happiness hereafter This indeed is not only to null â—â—e Perfection of Scripture but to abolish the whole Body of Scripture it self A third sort of Persons that are Opposers of the Perfection of Scripture are Enthusiasts and such who act out of a truly Fanatick Principle Such were the Familists heretofore whose Pretences to the Spirit were so high that they excluded and renounced the Letter of Scripture which according to their Stile was a dark Lanthorn a liveless Carcass a Book shut up and seal'd with seven Seals the Scabbard not the Sword of the Spirit or if it be a Sword it is the Sword of Antichrist wherewith he kills Christ. This was the impious Jargon of these High-flown Men who made no other Use of the Bible than to Allegorize it and to turn it all into Mystery These have been followed by Others of a like Fanatick Spirit who have made it a great part of their Religion to despise and reproach the Sacred Writ A late Enthusiast or rather one that pretends to be such but designs the Overthrow of all Religion tells the World that the Bible is founded in Imagination that God's Revelations in Scripture are ever according to the Fancy of the Prophets or other Persons he spoke to and that all the Phrases and Speeches all the Discoveries and Manifestations yea all the Historical Passages in the Old and New Testament are adapted to these The Quaker comes next and refuseth to own the Scripture to be the Word of God and the Perfect Rule by which we are to direct our Lives It is a great Error and Falsity saith one of the most considerable Persons of that Perswasion that the Scriptures are a filled up Canon and the only Rule of Faith and Obedience in all things and that no more Scriptures are to be writ or given forth from the Spirit of the Lord. With whom agrees another of as great Repute among that Tribe I see no Necessity saith he of believing that the Canon of Scripture is filled up And again The Scriptures saith he are not to be esteemed the Principal Ground of all Truth and Knowledg nor yet the Adequate Primary Rule of Faith and Manners but they are only a Secondary Rule subordinate to the Spirit And accordingly he adds That the inward Inspirations and Revelations which Men
Demosthenes more especially who no less than three times in one Oration uses the Word in this manner and in another place once or twice but I think I have sufficiently establish'd my Notion already by what I have produced You see plainly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not absolutely a reference to a Benefit or Advantage but that 't is of a large import and signifies in general on the account or for the sake and more especially that it denotes an Impulsive Cause properly so call'd and is used to express those things or Persons that put Men upon Action which was the thing I undertook to make good and I challenge any Man to disprove it I have defended the Signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Classical Authors that I might thereby obviate the Scruples of some Inquisitive Persons and give some Satisfaction to the Curious and make my Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more clear and demonstrative when 't is seen that it is founded on the Acception of that Preposition not only in the New-Testament but in Prophane Authors and in a Word that I may render my whole Undertaking on that Text the more acceptable to the Learned part of Mankind To this rank of Persons I devote all my Endeavours of this kind but that which I now offer to the World is more especially designed for the Use of younger Students in Sacred Learning such as are Beginners and Candidates in Theology though I am well satisfied that these Critical Researches will â—ot be useless to those of a higher Character A CATALOGUE of the Difficult Chapters and Verses in Holy Scripture which are Explain'd in this Book being set down in the same Order that they are there mentioned II. CHap. of Daniel Concerning the Image whose Head was of Gold c. Page 9 VII Chap. of Daniel Concerning the Four Beasts p. 10 VIII Chap. of Daniel Concerning the Ram and He-Goat p. 13 XI Gen. 4. Let us make us a Name lest we scattered abroad c. p. 127 XXXVI Gen. 24. This was that Anah that found the Mules in the Wilderness c. p. 147 XV. Judg. 15 16 17 c. Concerning the Iaw-bone of the Ass wherewith Sampson slew a thousand Men. p. 149 XXXVIII Isai. 8. The Sun returned Ten degrees by which degrees it was gone down p. 200 XXXIII Deut. 17. Where Joseph is compared to an Ox or Bullock and why p. 214 II. Luke 1 2. There went out a Decree from Caesar Augustus that all the World should be Taxed p. 352 II. Matth. 2. We have seen his Star in the East Vers. 7. Herod enquired of them diligently what time the Star appeared Vers. 9. The Star which they saw in the East went before them c. Vers. 16. Herod slew all the Children that were in Bethlehem from two Years old and under according to the time which he had diligently enquired of the Wise Men. p. 360 XXIV Matth. The former part which speaks of the Destruction of Ierusalem and the parallel Chapter of St. Luke viz. the XXI p. 394 The Author's Vindication of his Interpretation of 1 Cor. 15. 29. Praef. ERRATA PAge 18. l. 28. for Ahaz read Hezekiah p. 37. l. 15. for end r. erre p. 99. l. 8. dele not p. 151. l. 15. dele not p. 212. l. 30. r. with Ham. and l. 26 27. correct the Hebrew words And do the same in other places p. 227. l. 21. r. unutterable p. 238. l. 11. r. on p. 241. l. 9. r. deus is p. 248. l. 18. r. ex Aetheris l. ult for that r. at other times p. 250. l. 17. r. Martinius p. 255. l. 26. r. tornare p. 334. Marg. Quotations misplaced p. 349. Marg. 3 last lines put Apolog. 2. ad Sen. after the Quotation Sed cum c. And put b before Adv. Gent. p. 363. l. 33. r. other Pagans p. 364. l. 26. r. Silver locks p. 376. l. 11. dele citeth the same testimony and. p. 411. l. 7 10. r. Cedrenus What other Faults have escaped the Reader is desired to Correct Advertisement AN Enquiry into several Remarkable Texts of the Old and New-Testament which contain some difficulty in them With a probable Resolution of them By Iohn Edwards B. D. In Two Volumes in Octavo Sold by I. Robinson I. Everingham and I. Wyat in St. Paul's Church-Yard and Ludgate-street OF THE Truth and Authority OF THE HOLY SCRIPTURES CHAP. I. The Internal Testimonies or Arguments to evince the Authority of the Holy Scriptures viz. 1. The Matter of them that is the Sublime Verities the Holy Rules the Accomplish'd Prophecies contain'd in them Vnder which last Topick several particular Predictions chiefly in the Book of Daniel are explain'd and shew'd to be fulfilled Further 't is demonstrated that the foretelling of future Contingences of that nature especially so long before they come to pass could be from God only 2. The Manner of these Writings which is peculiar as to their Simplicity Majesty and their being immediately dictated by the Holy Ghost 3. Their Harmony 4. The particular Illumination of the Spirit I HAVE chosen a very Noble and Important Subject to exercise my Pen and to entertain both my own and the Reader 's Thoughts and Contemplations with for no Book under Heaven can possibly be the Rival of the Holy Bible none in the World can pretend to the transcendent Worth and Excellency of these Sacred Writings Here not only all Natural or Morâ—â— Religion but that also which is Supernatural is fulâ—ly and amply contain'd Here is the Decalogâ—â— written by God himself and transcrib'd out of the Law of Nature besides that there are frequentlâ— interspersed in these Writings other choice Rulâ—â— and Precepts of Morality But Supernatural Relâ—gion being the chief this is the main Subject of thâ—â— Sacred Volume and this you will find partly deâ—livered by the Inspired Prophets of the Old Testament and partly by Christ Iesus himself in perâ—son and by the Evangelists and Apostles in the New Testament Of these Holy Scriptures I am tâ— treat which are the Standard of Truth the infallible Rule of Faith and Holiness and the Ground work of all Divinity for this being the Doctrinâ— which is according to the Word of God deliver'â— in Sacred Writ we must necessarily be acquainted with This and know in the â—irst place that it iâ— True and make it evident that it is so If aâ—â— Estate be given a Person by Will he must firâ—â— prove that Instrument to be True and Authenticâ—â— before he can challenge any Right to what is demised him in it So it is here God bequeaths us aâ— Inheritance i. e. Life and Salvation and Eternaâ— Happiness and the Scriptures are as it were the Will and Testament wherein this is plainly exprest and whereby it is conveyed to us Especially thâ— Writings of the Evangelists and Apostles deservâ— that Name and thence are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Greek word which in its Original
Import signifies a disposing of something is most commoâ—â—ly applied to such a Disposal as is either by Covenâ—â— or Testament Hence it is sometimes rendred 〈◊〉 Covenant and sometimes a Testament especially among the Lawyers the latter Sense prevails and accordingly you will find that a Last Will and Testament is express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperial Institutions and other Law-Books translated into Greek We may here join both Senses together for what God hath agreed to by Covenant with Man that Christ bequeaths and gives by Testament Now we must prove both these i. e. we must make it evident that the Covenant and Testament are True before we can receive any Advantage and Benefit from them There is a Necessity of evidencing the Truth of the Scriptures which are this Covenant and this Testament otherwise we can build nothing upon them Here then I. I will evince the Truth and Authority of the Scriptures which is the great Basis of all Theology II. After I have largely insisted on this I will proceed to give you an account of the Nature of the Stile and Phrase of these Holy Books III. I will advance yet farther and demonstrate the Excellency and Perfection of them The Subject of our present Undertaking is the first of these in handling of which I shall but briefly and concisely make use of those Arguments which are commonly insisted upon by Learned Writers till I come to fix upon a Topick which is not commonly yea which is very rarely and by the by used in this Cause and this I will pursue very largely and fully I hope with some Satisfaction to the Reader There are many Arguments to demonstrate the Truth and Authority of the Holy Scriptures and shew that they are worthy to be believed and imbraced by us as the very Word of God Some of these Arguments which are to prove the Truth of these Writings are in common with those that prove the Truth of the Christian Religion on which I shall have occasion to insist at another time but my Design at present is to propound those which are more peculiarly and properly fitted to evince the Truth of the Scriptures And these are either Internal or External The Internal ones I call those which are either in the Scriptures themselves or in Vs. The Characters of Divinity which the Scriptures have in Themselves are either their Matter or the Manner of the writing them I begin with the first the Matter of them and here I will mention only these three Particulars 1. The Sublime Doctrines and Verities which are in Holy Writ In reading this Book we meet with such things as cannot reasonably be thought to come from any but God himself In other Writings which are most applauded the choicest things which entertain our Minds are the excellent Moral Notions and Precepts which they offer to us which are all the Result of Improved Reason and Natural Religion But here are besides these Notices of a peculiar Nature and such as are above our natural Capacity and Invention as the Creation of the World in that Manner as is represented to us in these Writings the Doctrine of the Holy Trinity the Eternal Decrees the Incarnation of Christ the Son of God the Redemption of the World by his Blood the whole Method of Man's Salvation the stupendous Providence of God over his Church in all Ages the Coming of Christ to Judgment and in order to that the raising of all Men out of their Ashes These and several other Doctrines deliver'd in the Sacred Writings cannot be imagined to come from any but God they carry with them the Character of Divinity as being no common and obvious Matters but such as are towring and lofty hidden and abstruse and not likely to be the Product of Humane Wisdom A God is plainly discovered in them for the most Improved Creatures could never have reach'd to this pitch Any serious and thinking Man cannot but discern the peculiar Turn and singular Contrivance of these Mysterious Doctrines which argue them to be Divine We may therefore believe the Writings of the Prophets and Apostles to be the Word of God because of the wonderful Height and Sublimity of those Truths which are contained in them 2. The Exact Purity and Holiness both of Body and Soul of Heart and Life which are enjoin'd in these Writings are another Testimony of their being Divinely Inspired For though some other Books dictate Religion and Piety yet this is certain that all the true and just Measures of them were taken originally from this one Exact Standard which was prior to them all as I shall shew afterwards Besides the Love and Charity the Humility Meekness and all other Vertues which the Scriptures describe to us far exceed the most advantageous Representations the most exalted Ideas which the Heathen Moralists give of them These therefore are emphatically and eminently called by St. Paul the Holy Scriptures 2 Tim. 3. 15. because they breath the most consummate Goodness and Piety and that antecedently to all Writings whatsoever because every thing in them advanceth Holiness and that in Thought Word and Actions The End and Scope of them are to promote Sanctity of Life to make us every way better and even to render us * like God himself The Holy Scripture was intended to set forth the Divine Perfections to display the Heavenly Purity and thereby to commend the Excellency of a holy Life And it is certain that if with sincere and humble Minds we peruse this Book of God we shall find this blessed Result of it it will marvellously instruct us in the Knowledg of the Divine Attributes especially of God's Unspotted Holiness it will tincture our Minds with Religion it will pervade all our Faculties with a Spirit of Godliness and it will thorowly cleanse and sanctify both our Hearts and Lives which proves it to be from God But because I shall have occasion to say more of this when I treat of the Perfection of the Scriptures I will now dismiss it 3. To the Matter of Scripture we must refer the Prophecios and Predictions which are contained in it These I reckon another Internal Argument because they are drawn from what is comprehended in the very Scripture it self What a vast number is there of Prophecies of the Old and New Testament which we find fulfilled and accordingly are Testimonies of the Truth of these Scriptures Here I will a little enlarge and first I will begâ—n with that ancient Prophecy of Noah God shall enlarge Japheth and he shall dwell in the Tents of Shem and Canaan shall be his Servant Where are foretold things that happened above two thousand Years afterward for the Posterity of Iapheth viz. the Europeans especially the Greeks and Romans among other Conquests gain'd the possession of Iudea and other Eastern Countries which were the Portion of Shem. Again it was fulfilled thus by Christ's coming and preaching the Gospel and by his
Proposition it is impossible it should gain the Assent of any intelligent and sober Person When we consider the Nature of these Prophecies and what they aim at we must needs own them to be from Him to whom all Future Things are Present and who is the Cause as well as the Foreseer of them And therefore when we observe that the things which the Writers of Holy Scripture have delivered are actually come to pass we may with reason conclude that their Writings are not Forgeries but on the contrary that the Penmen of them were Inspired Persons that they had the Gift of Prophecy which is an infallible Testimony of their Authority These things being thus foretold so long before and being exactly verified since it undeniably follows that the Books which contain these Predictions and are founded on them are True and Certain These Predictions coming from God are an aâ— red Proof that these Writings were endited him they being so great a part of them Thiâ— that which an antient Father long since deliverâ— The foretelling of future things saith he 〈◊〉 Characteristick Note of the Divine Authority 〈◊〉 the Scriptures for this is a thing that is aboâ—â— humane Nature and the Powers of it and 〈◊〉 only â—e effected by the Virtue of the Divine â—â—â—rit We may rely upon it as an impregnaâ— Maxim that the Spirit of Prophecy and the Fâ— filling of Prophecies are a Divine Proof of 〈◊〉 Truth of the Scriptures and are a sufficient Grouâ— to us of believing them to be the Word of Goâ— Thus from the Matter of the Holy Scriptures 〈◊〉 have undeniable Evidence of the Authority aâ— Truth of them Again the Manner of these Writings is anotheâ— Proof of the Divine Authority of them Theâ— are not writ as others are wont to be the Penmeâ— of these Sacred Books do not speak after the raâ—â—â— of other Writers How admirable is the Simplâ— city and Ingenuity of these Men all along Theâ— do not hide their own or others Failings yea eveâ— when they are very gross and scandalous thuâ— Moses recorded not only Noah's Drunkenness and Lot's Incest but his own rash Anger and Unbelieâ— and David registers in the 51st Psalm his own Murder and Adultery Ieremiah relates his own unbecoming Fears Discontents and Murmurings chap. 20. 7 8 14. The Writers of the New Testament conceal not the Infirmities and Defects 〈◊〉 the gross Miscarriages of themselves and of â—heir Brethren as their cowardly leaving of Christ 〈◊〉 his Passion Iohn's falling at the Feet of an Anâ—el to worship him Thomas his Infidelity Iohn â—nd Iames the Sons of Zebedee their unseasonaâ—le Ambition Peter's denying of Christ even with â—erjury This free and plain dealing of the Wriâ—ers of the Old and New Testament shews that â—hey are not the Writings of Men. A Man may â—ee that there is no worldly and sinister Design â—â—rried on in them but that the Glory of God is â—holly intended by their impartial discovery of â—he Truth Which was long since taken notice of â—y Arnobius in answer to that Cavil of the Pagans hat the History of the Gospel was writ by poor 〈◊〉 People and in a simple Manner Therefore â—aith he it is the more to be credited because they write so indifferently and impartially and out of Simplicity This Impartiality and Sincerity of theirs are an irrefragable Argument of the Truth of their Writings And here also you will find an excellent and admirable Composition of Simplicity and Majesty together Though the Strain be High and Lofty yet you may observe that at the same time it is Humble and Condescending To which purpose a Learned Father saith well The Language of Divine Wisdom in the Scripture is Low but the Sense is Sublime and Heavenly whereas on the contrary the Phrase of Heathen Writers is Splendid but the things couched in them are Poor and Mean The Scripture-Writers make it not their work to set off and commend thâ— Writings by being Elaborate and Exact Hâ— are no set Discourses no pointed Arguments 〈◊〉 affected Strains of Logick The Writers 〈◊〉 the Bible saith another antient Father did 〈◊〉 make their Writings in a way of Demonstration these unquestionable Witnesses of the Truth being above all Demonstration Nor shall yâ—â— find here that the Writers strain for Eleganciâ— and florid Expressions as other Authors are wonâ— here is no quaint and curious Method no formâ— Transitions no courting of the Readers no unnecessary Pageantry of Rhetorick to gain Admiration and Attention Especially the Stile of the Evangelists and Apostles is not tumid and affected but plain and simple and scorns the Ornamenâ— and Embellishments of Fancy for as an oâ— Christian said rightly Truth needs no Fucus anâ— Artifice and therefore the Sense not Words are minded in Scripture All good Men ought to be pleased with this Simplicity and Plainness of the Holy Stile of which there is a memorable Instance in an Ecclesiastical Historian who tells us that Spiridion a notable Confessor for the Christian Faith reproved one Tryphilius an Eloquent Man and converted by him to Christianity some time before because speaking one time in the famous Council of Nice he did instead of those Wordâ— of Christ Tolle grabatum tuum say Tolle lectum tuum humilem he reproved him I say and that very sharply for disdaining to use the word which the Scripture it self useth It is true the Words of Scripture seem sometimes to be common and rude and altogether ungraceful sometimes I say for I shall shew afterwards that Scripture is not destitute of its Graces of Speech but that seeming Commonness and Rudeness are great Tokens of the peculiar Excellency of the Stile of Scripture Gregory the Great excusing the Plainness and Rudeness of his Stile in his Comments on Iob professeth that he thought it unworthy of and unbecoming the Heavenly Oracles to restrain them to the nice Rules of Grammar Surely the Writers of the Bible might say so with more reason it became them not to stand upon those Niceties and Formalities of Speech which are so frequent in other Authors for it is fitting there should be a difference between Humane Writings and Divine I agree with a late Ingenious Author who declares that it fits not the Majesty of God whose Book this is to observe the humane Laws of Method and Niceness of Art Inspired Writings must not be like those of Men. The singular Grace of these is that they are not Artificial and Studied but Simple Plain and Careless and that their whole Frame and Contexture are not such as ours An artificial Method is below the Majesty of that Spirit which dictated them This would debase the Scriptures and equal them with the Writings of Men. Wherefore the oftner I look into that Sacred Volume and the more I observe it the more I am convinced that the Pens of the Writers were wholly directed by a Divine Hand For take any of the Books either Doctrinal
Industry to preserve Scripture from Corruption We may gather from this Diversity of Readings that Men have been very inquisitive and careful in their comparing of Copies but we cannot thence argue that the Text is adulterated yea rather we may infer that it is not for from this comparing and vying of Copies we come to know and be ascertain'd which is the True and Authentick one And we may farther add with the same excellent Author That it is morally impossible since our Saviour's time and indeed for many hundred Years before that that the Scriptures particularly of the Old Testament should have been corrupted for the Multitude of Copies was then such hath been since much more such and so far dispersed that neither one Man nor one Body of Men could ever get them into their hands to corrupt them and if some few or mâ—â—â—ny Copies had been corrupted but not all thâ—â— sincere Number would have detected the corrupt Again let it be consider'd that the antient Orthodox Writers of the Church do all ciâ—â— these Scriptures as we now have them in everything material Yea that most Hereticks have pleaded these same Scriptures and denied them not to be genuine To establish us yet further we must remember that these Writings have been openly read to the People in all their solemn Assemblies in the several Ages since Christianity began and they being thus constantly used could not possibly be altered and corrupted Besides that all private Christians were exhorted to read and use them in their Families whereby they became so known and familiar that whenever any Alteration was made they could presently observe it Lastly notwithstanding the Author of a late Tractate hath brought divers Objections against the usual Tradition that such and such Books of the Bible were wrote by the Authors whose Names they bear and though Mr. Hobbs before him had done the same yet neither of them have effected it with any Success This is all they have done they have only shewed that they are not so civil to the holy Writings as they are to the profane ones for it is every whit as clear that the Books of the Holy Scripture were written by the Persons under whose Names they go as that any other Writings were put out by those whose Names they bear Nor can these Men vouchsafe to shew that Civility to these Sacred Books which even Iews and Gentiles have done for when both â—hese opposed these Books you will not find that they ever questioned the Authors but the Doctrine only We are therefore to look upon these Men and such as take part with them as acting with higher Prejudice than either Jews or Heathens did and accordingly we are to slight what they say unless it be thus far that from their impotent and malicious Cavils we may be further confirmed in this Perswasion that these Books of the Old and New Testament were indeed written by those Authors under whose Names they are now received that these Scriptures which we now have are the same which the Primitive Church received from the Apostles that the Copies we have of the Bible are not corrupted that God hath preserved the Scriptures both of the Old and New Testament from all considerable Change and Depravation his Providence not suffering any such thing that the Canon of Scripture which is now received is the very same that it was at first and which is the Sum of all that the Truth and Authority of it are impregnable It may be expected I should speak of the Apoâ—ryphal Books which I have not reckoned among the Inspired Writings For doing this I have good reason for I find them excluded from the Canon of Scripture by those that are the best Judges of it I mean the Iews who were the great Keepers of the Scripture They never took these into the number of the Books of Holy Writ and that for these two Reasons First because they were not writ by the Prophets The Jews believed that the Spirit of Prophecy ceased among them as soon as Malachi had done prophesying They owned no Divine Inspiration after his time and accordingly received not the Apocryphal Books into the Canon of Scripture i. e. Books Divinely inspired 〈◊〉 was written after Malachi's time who was 〈◊〉 last Prophet was not Canonical was not of 〈◊〉 Authority and therefore is not emphatical called Scripture For as St. Paul informs us 〈◊〉 Scripture is given by Inspiration of God 2 Tim. 3. 〈◊〉 That is the Mark and Criterion of Scripture 〈◊〉 is back'd by St. Peter 2 Pet. 1. 21. Holy Men 〈◊〉 God spake as they were moved by the Holy Ghost 〈◊〉 those Writings which were not by Inspiration 〈◊〉 God nor from the immediate Motion of the 〈◊〉 Ghost are not to be reckoned as Holy Scriptuâ—â— and such are the Apocryphal Writings they werâ—â— written after the cessation of Prophecy and Diviâ—â— Inspiration and so they are not of Divine Authâ—â—rity and cannot be esteemed Canonical Scriptureâ—â— Secondly the Jews received not the Apocrypha 〈◊〉 to their Canon because it was written in Greek not in Hebrew as all the Canonical Books are For God would not they say give them Scripturâ— in an Unknown Tongue The Oracles of Goâ— were to be committed to his People in the Authentick Language which is that of the Jews The Apocryphal Writings being not such are rejected by them and not taken into the Canon of Sacreâ— Writ And as they were not received by the Jewiâ— Church so not by the Christian one You cannot but observe that Christ and the Apostles who frequently quote the Canonical Books never quoâ—â— any of the Apocryphal ones which gives us to understand that they were not reputed as Inspired Writings otherwise it is most reasonable to think that our Saviour or his Apostles and Evangelists would at one time or other have cited some one Passage at least out of these Books it being their great Work as you may see to prove the Truth of what they delivered from the holy Scriptures which were inspired by God in former Times They embraced all Occasions of establishing Christianity upon the Writings of the Inspired Prophets who went before therefore if the Apocryphal Writers had been of that number they would certainly have been quoted by them and because they are not it is an Argument that they are not Inspired Writers Again the Christian Church which immediately succeeded that which was in the Days of Christ and the Apostles received not these Writings as Divinely inspired and therefore excluded them from the Canon of Scripture Look into the Writings of the antient Fathers of the Church who without doubt made it their business to search into the Canon of Scripture and to be satisfied which were the Divinely inspired Books and there you will see that those of the Eastern Church received only the Jews Canon of Scripture as to the Old Testament Thus Origen recites the Canonical Books of it as they are now reckoned viz. two
and twenty after the number of the Hebrew letters And Cyril of Ierusalem hath these express Words Read these two and twenty Books but have nothing to do with the Apocryphal ones Study and meditate only on these Scriptures which we conâ—idently read in the Church The Apostles and first Bishops were true Guides and were more wise and religious than thou art and these were the Men that delivered these Scriptures to us Thou then being a Son of the Church do not go beyond her Bounds and Orders but acknowledg and study only the two and twenty Books of the Old â—â—â—stament And other Fathers of the Churâ—â— as Melito Bishop of Sardis Athanasius Amphiloâ—â—us Epiphanius Eusebius Gregory Nazianzen Gâ—â—gory the Great Basil Chrysostom testify that 〈◊〉 Books and no others of the Old Testamâ—â—â— which we receive now were the Canonical Booâ—â— of old and received so by the first Christiâ—â— Those eminent Lights of the Latin Church Râ—t Ierom Hilary disown as Uncanonical 〈◊〉 Books of Apocrypha The two latter especially 〈◊〉 very positive Ierom expresly tells us that 〈◊〉 Canonical Books of the Old Testament are but 〈◊〉 and twenty just the number of the Hebrew Alâ—phabet and no more and he enumerates the particular Books which constitute the whole 〈◊〉 saith indeed that some make them four and twâ—â—ty but 't is the same Account for they reckâ—â— Ruth and Lamentations separately But as for 〈◊〉 others he saith they are not part of Inspired Scripture and the Church doth not receive theâ— among the Canonical Writings So Hilary givâ— us the just Catalogue of the Books of the Old Tâ—stament and peremptorily affirms that there 〈◊〉 but two and twenty Canonical Books of it in all which are the same with the thirty nine according to the reckoning in our Bibles To Fathers wâ— might add Synods and Councils as that antieâ—â— one of Laodicea conven'd A. D. 364. which drew up a Catalogue of the Books of Scripture and makes mention only of these which we now râ—ceive but leaves out the Apocryphal ones This Canon was received afterwards and confirmed by the Council of Chalcedon one of the first four General Councils And the sixth General Council held at Constantinople A. D. 680. expresly ratified the Decrees of that old Laodicean Council and particularly this that the Canonical Books of the Old Testament were but two and twenty There is another Reason also besides the Universal Suffrage of the Christian Church why the Apocryphal Books are ejected out of the Canon viz. because some things in them are false and contrary to the Canonical Scriptures as in Ecclesiasticus 46. 20. 2 Esdras 6. 40. and some things are vitious as in 2 Maccab. 14. 42. After all this it is easy to answer what the Romanists say on the other side They quote the third Council of Carthage which they tell us received the Apocryphal Books into the Canon And among the Fathers St. Augustin they say owns them besides that two Popes viz. Innocent the First and Gelasius took those Books which we stile Apocryphal into the Canon As for the Council which they alledg it was but a Provincial one and therefore is not to be set against those more Authentick and General Councils which I produced Nor must that one single Father whom they name stand out against that great number of Greek and Latin Fathers whom I mentioned The Popes bear a great Name among our Adversaries but they are but two and must not be compared with those Councils and that multitude of Fathers who are on our side Or if they lay such great stress on a Pope I can name them one and he one of the most eminent they ever had viz. Pope Gregory the Great who declares that the Book of Maccabees a main Piece of the Apocryphal Wrâ—â—tings is no part of the Canon of Scripture Wâ— may set this One Pope for he is Great enough against the other Two Besides their own 〈◊〉 are against them the Apocryphal Books are 〈◊〉 received as part of holy Inspired Scripture by Iâ—â—dorus Damascen Nicephorus Rabanus Maurus Hâ—go Lyranus Cajetan and others who are of greâ—â— Repute in the Church of Rome We regard 〈◊〉 what the pack'd Council of Trent hath decreed viz. That besides the two and twenty Books 〈◊〉 the Hebrew Canon those also of Tobias Iuditâ— the Wisdom of Solomon Ecclesiasticus Maccabeâ—â—â— Baruch are to be received as Canonical and thâ— they are of equal Authority with the Canon oâ— the Old and New Testament What is this to the general Suffrage of the Primitive Councils Fathers and Writers who have rejected the Apocryphal Books and received but twenty two into the Canon of Scripture belonging to the Old Testament You see what Ground we have no other than the Vniversal Church We reject some Books as Apocryphal because they were generally rejected by the antient Primitive Church and we receive the rest as Canonical because they were believed and owned to be so by the universal Consent of the Church See this admirably made good in Bishoâ— Cousins's History of the Canon of Scripture Yet aâ—ter all that hath been said we count the Apocryphâ— Writings worthy to be read and perused The there be some things amiss in them yet we give great Deference and Respect to them as containing many Historical Truths and furnishing us witâ— Matter of Jewish Antiquity as likewise because there are many Doctrinal and Moral Truths in them especially in the Books of Wisdom and Ecâ—lesiasticus For this Reason I say we bear great Respect to them and rank them next to the Holy Canon and prefer them before all Profane Authors This was done by the antient Fathers who frequently alledg'd them in their Sermons and Discourses which is one Reason I question not why these Apocryphal Books came to be made Canonical by some of the Church of Rome namely because they were so often quoted by the Fathers and in some Churches read publickly But this is no Proof of their being Canonical but only lets us know that these Books were in their Kind useful and profitable as indeed they are Therefore St. Ierom saith the Church receives not these Books into the Canon of Scripture though she allows them to be read And concerning these Writings our Church saith well quoting St. Ierom for it She doth read them for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Which gives us an exact account of the Nature of these Books namely that they contain excellent Rules of Life and are very serviceable to inform us of our Duty as to several weighty things but they being not dictated by the Holy Ghost as the other Books of Scripture are they are not the infallible Standard of Divine Doctrine and therefore are not to be applied and made use of to that purpose This and the other Reasons before mentioned may prevail with us to think that these Writings ought not to be
their Religious Rites from the Gentiles That from what hath been premised we may take notice of and admire the singular Providence of Heaven That we are ascertain'd of the Antiquity Reasonableness and Certainty of our Religion That we are reconcil'd to the writings of Prophane Authors That we are assured of the Truth and Authority of the Scriptures of the Old Testament I Will now add unto Reason and Evidence the Suffrage of the Learned and Wise whether Ancients or Moderns It was averr'd long since by Demetrius Phalereus that Great Historian and Philosopher in an Epistle of his to King Ptolomey that the Gentile Philosophers took many things from the Holy Scriptures as you will find him cited by Eusebius in his Evangelical Preparation This is an early Testimony to the truth of what I have asserted By this it appears that the Notion which I have offered is above two thousand years Old Iosephus the Learned Iew who lived about half a thousand years after attests the same and professedly proves that both Philosophers and Poets borrowed from the Sacred Fountains of Scripture This is abundantly testified by the Christian Fathers as Tatianus who hath a set Oration on this Subject that what Learning the Greeks gloried in was received all of it from the Barbarians as they call'd the Iews Tâ—eophilus Bishop of Antioch who lived likewise in the Second Century asserts this in defence of Christianity proving that whatever the Pagan Poets writ of Hell and the pains of it and several other Subjects in Divinity was stolen from the Writings of the inspired Prophets and that the Christian doctrine which is in a great part taken from them is the Ancientest Religion Iustin the Christian Philosopher and martyr speaks to the like purpose and proves that all the true Notions in Theology among the Pagans sprang from Moses and the Holy Writings and he instanceth in and enlargeth on many Particulars shewing that Orpheus Homer and Plato had several of their Words Phrases Opinions Traditions Descriptions from the Prophetick Writings He maintains that the Fables of Bacchus Hercules Aesculapius c. were made out of the depraved sense and meaning of the Holy Writ At another time he pursueth the same Argument and attempts to demonstrate that all the Great and Brave things in the Philosophers and Poets Writings are from the Holy Book Clement of Alexandria is very copious on this Theme The Scope of the first Book of his Stromata is to shew that the Philosophy of the Hebrews was many Generations older than that of the Gentiles and in prosecution of this he endeavours to evince that the Opinions of the Greek Philosophers and others were taken from Moses and other Hebrews And in the Second Book of his Stromata he farther insisteth on this Subject and proves that the Greeks were Notorious Plagiaries and stole their Philosophy from the Barbarians And so he goes on in the following Books to prove that all the good Notions among the Greeks came from the Hebrews that whatever Excellent Truths the former taught thâ—y had from the latter they Sacrilegiously took them from the Holy Patriarchs and Iews This is the sense of the forty seventh Chapter of Tertullian's Apologetick he there maintains that both Poets and Philosophers were beholding to the Prophets and derived all their best things from them Yea those very Arguments which the Pagans bring against the Christian Truth are fetch'd from it as I observ'd from him before I have mention'd Origen already but if you consult his Fourth Book against Celsus you will find this more largely asserted viz. That the Pagan Rites and Stories were taken from the Scriptures Eusebius likewise hath been quoted before but if the Reader think good to peruse the Author he will see this Argument insisted on in four or five Books together where he proves that the Greeks had some understanding of Moses's Theology and follow'd the Iewish Writers in several things which he makes good by alledging several passages out of Theophrastus Hecataeus Porphyrius Numenius Megasthenes c. And afterwards he goes on and more designedly clears this Proposition that what is good in the Writings of the Gentile Philosophers is all stoln from the Hebrews and that the Wisdom of the Greeks especially came from the Iews I might add the Testimony of St. Augustin who shews that the Platonists borrowed from the Scripture And of Theodoret who agrees with him in this and farther proves that other Philosophers had their Theologick Notions from Moses and the Prophets Thus we see this is an Old and Received Truth Nor doth it want the Sâ—ffrage of the most Learned Modern Writers some of whom without any order of time I will briefly mention Stuckius is very plain and peremptory and speaks the Sum of what we have delivered in the preceeding Discourse The whole Religion of the Old Pagans saith he proceeded from a depraved perverse and preposterous kind of imitating that Ancient and truly Divine Religion which the Patriarchs and their posterity the Iews had such a reverence for as being prescribed them by God himself Villalpandus on the Pentateuch professedly declares that the Sacrifices and other Usages among the Gentiles came from the Iews Who can deny saith another that the Laws which were given to those Holy Men the Hebrews came first to the Egyptians and then out of Egypt went to Greece The Elder Vossius hath in almost innumerable places assorted this that the Gentiles made a great number of their Fables out of the Histories which are in the Sacred Writings Bochart hath with great Wit and Learning traced and discovered the footsteps of Scripture-History among the Heathens in their Mythology It is the Opinion of Marcus Marinus that the Theological Sentiments concerning Divine Things were the same among all the Ancient Hebrews and Patriarchs but afterwards they were depraved by the Greeks and Converted into Fables Lewis Capell hath these express words In the Old Fables of the Greeks you may perceive some shadow and Image some dark and flying footsteps as 't were of several of the Histories in the Bible Which might be demonstrated by a manifold induction of particulars It is the declar'd judgment of another that the Gentiles were wont to transferr the more remarkable Histories of the Old Testament and the Divine Miracles related therein to their false Gods And he instances in several And because I have asserted in the foregoing Discourse that the Sacred Mysteries and Rites of God's own appointment have been prophaned and abused even to Magical purposes I will adjoyn here the Testimony of Petrus Crinitus who expresly tells us that the Egyptians and others made and invented Magical Ceremonies out of the Scacred Rites and Observances of the Iews and that they were wholly indebted to these for them Kircher and Isaac Vossius have done their part in this Subject but Huetius in his Evanâ—â—lical
it is manifest that the Iewish Ceremonies were not taken from Gentilism but Instituted by God himself Among the Reformists you will see this more plainly attested All that consent saith one which is between the Iewish and Gentile Rites ariseth from the Devil's study to deprave many things which are in the Iewish Worship of God and to transfer them to his own And another thus It is a wicked and detestable thing to imagine that the Rites commanded in the Mosaick Law were as it were Play-games and Sports only in imitation of the Pagans Therefore that those Rites may have that honour and dignity which is due to them we must hold this as an infallible Truth that all the things in the Iewish Worship were according to the Spiritual Pattern which was shew'd to Moses in the Mount To which I add Cocceius's notable words I admit not that the Iewish Law is an imitation of the Gentile Ceremonies For on the contrary it is certain that it was made to draw off the Israelites from many of the Pagan Rites by those several Laws which were in it contrary to those Rites So it became a Hedge or Partition Wall between the Iews and Gentiles that they might not come near one another as to their Ceremonies for from a likeness in these there would have followed a mutual Converse and Communion and consequently a Depravation As to Particular Rites among the Gentiles as that of Sacriâ—ices and using of Salt in them Spanhemius refers the Original of them to the Iewish Law and the practice of God's People adding that This Iewish Custom was by a fond imitation in the Devil who sometimes is Gods Ape made use of in the impious and idolatrous services of the Pagans So as to the Ark of the Testimony which the Learned Dean saith was in imitation of the Heathens the contrary is expresly vouched by another worthy Writer in such plain terms as these Having thought of the whole matter viz. the Arks or Chests which he had said before were used in the Religious Mysteries of the Pagans my Opinion concerning them is this that the Devil as he was ever an Ape and a Ludicrous imitator of God's Works and Institutions so here particularly he had a mind to set up these his Arks against the Ark of the Covenant made by God And hear what a late Learned Author often commended by the Worthy Dean himself saith Chests or Arks used at the Greek and Egyptian Feasts especially in the Eleusinian Solemnities with the Toys shut up in them of which Clement of Alexandria speaks these were Images or Imitations of the Ark of the Covenant among the Iews All these Allegations and Testimonies together with those before are absolutely repugnant to the Learned Doctor 's assertion which he so often repeateth that many of the Mosaical Laws about Religious Rites and Ceremonies were taken from the Rites and Usages among the Pagan Idolaters But this Author is so Considerable and Worthy a Writer that it may be thought his single Authority is able to counterpoize if not out-weigh the joint Suffrage of the Persons before named wherefore I will make bold to Combat his Notion with a plain Text of Scripture which carries irresistible Authority with it The express words of it are these in Deut. 12. 30 31 32. Take heed to thy self that thou be not snared by following them i. e. the Heathens and that thou enquire not after their Gods saying How did these Nations serve their Gods even so will I do likewise Thou shalt not do so unto the Lord thy God for every abomination to the Lord which he hateth have they done unto their Gods What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Observe here the Iews were forbid to follow the Customs and Rites of the Gentiles and in order to that to enquiâ—â—â—â—ter their Idolatrous Service and the manner of it They must by no means 〈◊〉 the true God as the Nations served their false Gods and Idols The Reason 〈◊〉 this is râ—ndâ—ed because every abomâ—nation to the Lord which he hateth was done by them to their Gods The Rites and Ceremonies which they used in Worshipping their Gods were abominable to the God of Israel Wherefore it is absurd to think that he would appoint his People such Religious Rites and Services as were abominable and hateful to him unless you will say that which was abominable in the Heathens was not so in God's own People But this increases the absurdity rather than takes it away No Man of sober thoughts can talk after this rate for if God disliked those things in the Idolatrous Worshippers it is certain that he did much more so in the true ones Wherefore he instituted such a Service as was most opposite to the Heathen way of Worship and had not the least affinity with it Hence it is added what thing soever I command you observe to do it as much as to say you must not follow the directions or example of those Pagaus in your Worshipping of me you must do nothing in my Service but what I expresly Command you neither adding thereto nor diminishing from it How then can any Man with Reason assert that the Iews borrowed their Rites in Religious Worship from the Gentiles A Person of so bright an intellect as our Learned Author is cannot but see the force of this Text and be convinc'd that it ruines his Hypothesis which he was pleas'd to take up it may be only to give proof of his own Skill to the Learned World and to try that of his Opponents So much for the first Corollary from the preceeding Discourse 2. From the Premises we may learn the Excellency of our Religion viz. 1. That it is the Ancientest Religion in the World We may plainly see the Footsteps of it in the oldest Times that were The memory of it is among the most Celebrated Monuments of Antiquity The Truths of it are to be read in the Histories of the First Ages yea in the Fables of the Old Poets in the rusty and antique fragments of the Primitive Times of the World 2. See the Reasonableness which is another Excellency of our Religion Many of the Scripture-Truths were receiv'd by the Philosophers and Sages among the Gentiles who had no other Conduct than that of their Rational Faculties These Masters of Reason entertain'd some of the Grand Principles of our Religion and approved of them and acknowledg'd them as Rational 3. See the Certainty of our Holy Religion It is attested not only by Friends but Enemies It hath even the Approbation of Heathen Writers who have Recorded and thereby confirmed some of the most remarkable things reported in the Sacred Writings as the Creation of the World our first Parents Happiness and afterwards their Fall Noaâ—'s Flood the long Lives of the first Persons the Building of the Tower of Babel the Confusion of Languages the
Renowned Acts of several of the Patriarchs and first Worthies c. It is a great establishing of our Faith that those Pagans derived so many things from Scripture The Gentile Writers vouch a great part of our Religion Wherefore we must needs imbrace it when it is attested by such Disinteressed Persons 3. We ought to take notice of the Wonderful Providence of God in this matter Behold the Scripture is attested by those who never owned its Authority yea the very Enemies of these Holy Writings ratiâ—ie the Truth and Certainty of them The Heathen Poets whilst they Corrupt Divine Truth assert it Their very Lies and Fictions bear witness to the Sacred Verities their Fables confirm the Infallibility of the Bible This is the Lord 's doing here the Great and Over-ruling Wisdom of God is seen Here his Almighty Power in baâ—â—ing Satan's Contrivances and Designs may be discern'd He as was said before intended the Corruption of the Scriptures the silencing of the Truth the Exalting of himself and the Advancing of his Kingdom But the All-Wise and Powerful Moderator of the World disappointed his Designs and made this thing we are speaking of serviceable and beneficial to Religion he made it become an Argument of its Antiquity Reasonableness and Certainty against the Cavils of Atheists and Infidels 4. Henceforth we are reconciled to the Writings of Prophane Authors We have this considerable advantage by reading the Works of the Ancient Heathens and by perusing their Stories and Fables that we shall find some Greater Thing couched in them than the bare Narrative For these Writers borrow'd many things from the Holy Book their broken Stories are often-times an imperfect account of Scripture Relations Sundry things in their Writings are gather'd out of the Divine Volume but are strangely wrested pervertrd and obscured by having new Names and â—eigned Circumstances affix'd to them Almost all the Gentile Fables and Theology flowed from a depraved sense of the Sacred Writings The Poets disguise true Stories with many Fictions and some Reliques of Divine Truth are buried under their ingenuous Fancies and Fabulous Narrations Ovid Transcribed the Greek Theology from Orpheus Homer Hesiod and other Ancient Poets and these had it from the Bible The very Poetick Fictions refer unto real Story and are drawn from the Divine Source of Truth So that we are reading the Holy Scripture in a manner whilst we are turning over Pagan Writers In these we meet with Truths Transplanted from the Sacred Book we find many passages stollen from the Hebrew Fountains It is not to be denied then that Scholars and Students yea the very Candidates of Sacred Theology may with great profit prie into these Writings of the Pagans for here are the footsteps of Divine Verities Prophane and Sacred Learning are to be joyn'd The Gentile Monuments illustrate the inspired ones We may notwithstanding the disguise which Poets have put upon the Stories see the foundation of them and perceive that those vain Figmentsâ— are grounded on some Solid Truth and that a Sacred Treasure lies hid under those confused Fables For this is not to be denied that Palestine afforded Greece matter of fancy and invention the Pagan Poets were befriended by the Iews Athens was indebted to Ierusalem Parnassus was beholding to Sinai and Helicon to Iordan You see then the advantage we may reap by being acquainted with Prophane Writers whilst we look further than the outward shape which they have given to many things and search into that Truth which lies hid under it even the Sacred and undoubted History of the Old Testament Thus we may make them serviceable to far higher and better ends than they are intended This is the best improvement that can be made of them to see the true Source of what is written by them to understand whence they borrowed their matter and to confirm our selves in the belief of the Truth of the Sacred Writings by perusing these which are Prophane 5thly and lastly then See the Authority Truth and Certainty of the Holy Scriptures of the Old Testament which is the main thing I have been aiming at I had proved this before by several Arguments and those perhaps on some accounts more Forcing and Convictive than this but I thought good to add this to them as no contemptible way of proving the Antiquity and Authority of the Sacred Book The Truth of the Historical part of the Old Testament is evidenced from Heathen Writers not only Historians but Philosophers and Poets A Man may by comparing these with the Sacred Volume find out the Original of the Pagan Traditions and Fictions and observe the Lineaments of true and unquestionable History among them Hence we shall have no reason to doubt that there were such Persons and Things in being as are spoken of in the Old Testament and that the Passages and Transactions there mention'd were real and true This admirably serves to evince the Authority of those Writings this proves the Truth of the Records of Holy Writ and that they ought to be received as the Oracles of God i. e. as Infallible CHAP. X. The Authority of the Books of the New-Testament confirmed by Pagan and Iewish Writers who speak of a King or Lord that should come out of the East and particularly out of Judaea An Enumeration of the Opinions of the Learned concerning the Sibylls with the particular Sentiment of the Author viz. That the Contents of their Verses were horrow'd from the Old-Testament and that those Women were not Prophetesses but only related what they found in the Inspired Writings or heard of thence A full Answer to the Objections of those who hold the Sibylline Writings to be Spurious NExt I am to shew how the Scriptures of the New-Testament are vouched and confirmed by an External Testimony i. e. how professed Pagans â—nd Iews Enemies to Christianity have related â—nd asserted the very same things that are set down â—n those Evangelical Writings First I will begin with that which is of a middle nature between what I have been discoursing of before and what â— am now to ingage in which therefore may aptâ—y serve as a Transition from one to the other I â—ean the belief and report recorded in Pagan Writers that a King or Lord should come from the â—ast and do great and mighty things This was deâ—ived from the Scriptures of the Old Testament and 〈◊〉 belongs to the former Discourse but becaâ—se it is mentioned by Historians that were after Christ's time and the Application is with all reason to be made to Him I rightly bring it in here It was I say a constant Report that prevail'd about the time of our Saviour's Birth and afterwards that some eminent Person or Persons should rise out of those Eastern Nations and be Lords of the World We find Tacitus asserting this and that great Politician and Statesman would needs have it fulfilled in Vespasian and Titus because they were called out of Iudea unto the Empire of Rome Suetonius
reason no Man can rationally think that such Notable Concomitants of our Saviour's Nativity as the General Taxing and the Appearing of the Star could be recorded by this Historian And as for Tacitus who is the other Celebrated Historian there is as little reason to expect any of these notorious Matters in his Writings because he goes not back so far as Augustus His Annals begin with Tiberius and continue to the death of Nero and his Books of History begin where his Annals left off and go on to the end of Titus Vespasian's Expedition against the Iews and there have their Period L. Florus is but an Abbreviator of Livy and therefore we can look for nothing there So Velleius Paterculus though he goes something farther is an Epitomizer a Scantling of an Historian As for Iustin who flourished in the Emperor Antoninus Pius's time he was but an Epitomizer of Trogus Pompeius and goes no farther than he went therefore we cannot expect any thing of him concerning the Christian Affairs Thus you see what are the boundaries of these Chief Historians and what you may look for or rather not look for from them and also you have the Reasons given you why but few things which have reference to the History of the Gospel are found recorded in Pagan Writers But all that could be rationally look'd for is recorded as I have shew'd you by the best Historians among the Pagans These are the several Considerations which I undertook to offer and I question not but that they will fully satisfie the Scruples and Objections before started and abundantly clear up this Truth to us that we have sufficient Testimony from Pagan and Iewish Writers concerning the Gospel-History This Proposition is evident that the New-Testament is confirmed by Prophane Writers that the Evangelical Records are attested by the authority even of those who were without These have transmitted to us many of those things which are registred by the holy Evangelists The Memoirs of these things are in Prophane Story in the Writings of those that opposed the Christian Religion Thus I have finish'd what I attempted that is I have proved the Truth and Authority of the Scriptures from the suffrage and attestation of Strangers I have let you see that the Confession of our Adversaries agrees with that of our best Friends We appeal to the Iews and to the Gentile-World even these bear witness to the Sacred Writings And their witness cannot be rejected by any reasonable Person because a Testimony is least to be suspected when it comes from an Enemy yea because such a Testimony is reputed firm and solid because it is worthy to be believed bâ—cause it is most valid for the Commendation and Establishment of the Truth This then rendâ—rs the Books of the Old and New-Testament worthy of all Acceptation viz. that they are vouched by Profesâ— d Adversaries And this is that which I have been urging in this Discourse viz. that Iews and Pagans testifie the same things which the Inspired Writers deliver A great part of the memorable Passages set down in these Sacred Writings are left on Record in those others This is a mighty Confirmation of the Truth of these holy Books this is a clear Evidence that they are not forged and supposititious but that the Matters contain'd in them are real and certain that they give a just and faithful Account of the things they treat of in brief that they are the Word of Truth and endited by the Spirit of Truth And thus much in pursuance of the First General Head concerning the Holy Scriptures viz. the Truth and Authority of them FINIS ADDENDA Refer this to Page 261. Line 15. THe English Iay from the Hebrew Ajaâ— pica cornix To abash is taken from the Hebrew â—ush puduit And from the Greek we borrow many words with the omission of a Letter or two in the beginning as Licourice for Glicourice from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emonies vulgarly so call'd for Anemonies from the Flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Latin Anemone Sciatica for Ischiatica ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hip or Huckle-bone Scaroticks among Physicians for Escharoticks Scar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crusta cauterio in carne facta Sol from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rice from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oryza Star from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Box from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maurâ—s a Moor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurus Tanâ—ie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To gaze from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admiror stupeo Gay from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegans and perhaps Trull from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laena And I have taken notice of several Words from the Latin with the first Letter or more cut off in the beginning as Uncle from avunculus qu. avuncle Tills as they are call'd in some Countries from Lentils Lenticula Story from History Historia Bishop qu. Pischop from Episcopus Spain from Hispania Sparagus for Asparagus A Plaister from Emplastrum Stum from mustum Dropsy from Hydrops Gypsy for Egypsy of Latin original Pouch for Capouch a Cowl or Hood whence the Capuchin Friars have their Name from Caputium a Hood worn on the Head Picked i. e. sharp at the end qu. spiked from Spica an Ear of Corn Or if it comes from a Pike then that seems to come from Spiculum a Pike or Spear and that is from Spica it is likely Sides men corruptly for Assisting-men it being their Office to Assist the Church-Wardens unless you will rather understand by them Testes Synodales Synods-Men who were anciently joined with the Church-Wardens There are other English Words derived after the same manner from the English Saxon and French Thus Poppy with the p left out in the beginning and middle seems to give the denomination to Opium which is now a Word that may pass for English and signifies the Juice of Poppy as if Popium were the Word Sterling for Easterling Bour or Bowr from Arbour Spittle or Spital for Hospital Valis for Avail Vantage for Advantage Say for Essay Grees Stairs for Degrees Cantle in Heraldry quasi Scantling Prentice vulgarly for Apprentice Stover for Cattle from the French Estover Squire for Esquire à Gall. Esâ—uyer Quiry or Querry for Equerry a Place a Stable where Race-Horses are set To Ply for Employ Instead of Sacristan we corruptly say Sexton For God be with you we say Good By For Koningstable or Kingstable we say Constable the Officer that is appointed and establish'd by the King or to conserve the King's Peace We vulgarly a say Spice for a Specimen Hogo for Haut-goust Carfax for Quatre voix the place were Four Ways meet in Oxford Some have thought that Elphs and Goblins with which they frighted Children heretofore are derived from the famed and so â—alked of Feud between the Guelphs and Guibilines Saragosa in Spain is most corruptly pronounced for Caesar Augusta The Emperor of the Abyssines is called Prestor-Iohn
four thousand p. 369. KINGS Book 2. ch 6. v. 25. The fourth Part of a Cab of Doves Dung was sold for five Pieces of Silver p. 288. CHRONICLES Book 2. ch 14. v. 5. He took away out of all the Cities of Judah the High Places and the Images p. 358. JOB Ch. 1. v. 5. It may be my Sons have cursed God in their Hearts p. 342. Ver. 11. He will curse thee to thy Face ibid. Ch. 2. v. 9. Curse God and die p. 337. Ch. 4. v. 18. His Angels he charged with Folly p. 269. PSALMS Psal. 120. v. 5. Wo is me that I sojourn in Meshec and dwell in the Tents of Kedar p. 115. Psal. 133. v. 3. As the Dew of Hermon and as the Dew that descendeth upon the Mountains of Zion p. 331. ECCLESIASTES Ch. 12. v. 2. While the Sun or the Light or the Moon or the Stars be not darkned nor the Clouds return after the Rain Ver. 4. And the Doors shall be shut in the Streets He shall rise up at the Voice of the Bird. Ver. 5. The Grashopper shall be a Burden and Desire shall fail Ver. 6. Or ever the Golden Bowl be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cistern p. 139. ISAIAH Ch. 59. v. 19. The Spirit of the Lord shall lift up a Standard p. 205. St. MATTHEW Ch. 10. v. 14. Shake off the Dust of your Feet p. 189 Ver. 34. Think not that I am come to send Peace c. p. 363. Ch. 12. v. 40. Jonas was in the Whales Belly Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 281. Ch. 13. v. 32. Which indeed is the least of all Seeds p. 117. Ch. 24. v. 34. This Generation shall not pass away till all these things are fulfilled p. 391. Ch. 26. v. 64. The Son of Man Why our Saviour is called so p. 221. St. LUKE Ch. 22. v. 36. But now he that hath a Purse let him take it and likewise his Scrip he that hath no Sword let him sell his Garment and buy one p. 126. St. JOHN Ch. 20. v. 10. Then the Disciples went away again unto their own home Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 82. ACTS Ch. 7. v. 15. Jacob went down into Egypt and died â—e and our Fathers Ver. 16. And were carried over into Sychem and laid in the Sepulâ—â—re that Abraham bought for a Sum of Money of the Sons of Emmor â—he Father of Sychem p. 361. Ch. 13. v. 20. After that he gave them Iudges about the Space of four hundred and fifty Years until Samuel the Propâ—et p. 402. Ch. 23. v. 5. I wist not that he was the High Priest p. 128. CORINTHIANS 2d Epist. Ch. 2. v. 5. He hath not grieved me but in part p. 99. COLOSSIANS Ch. 1. v. 15. Who is the first-born of every Creature p. 215. Ver. 18. The first-born from the Dead p. 217. THESSALONIANS 2d Epist. Ch. 3. v. 1. That the Word of the Lord may have free Course and be glorified And Other Texts which refer to the Olympick Games p. 180. HEBREWS Ch. 9. v. 4. Wherein was the Golden Pot that had Manna and Aaron's Rod that budded and the Tables of the Covenant p. 365. Ch. 12. v. 24. The Blood of Sprinkling which speaks better things than that of Abel p. 389. TIMOTHY 1st Epist. Ch. 1. v. 8. The Law is not made for a righteous Man Ch. 4. v. 8. Bodily Exercise profiteth little p. 167. TIMOTHY 2d Epist. Ch. 4. v. 13. Especially the Parchments p. 420. St. PETER 2d Epist. Ch. 1. v. 20. No Prophecy of the Scripture is of any private Interpretation The rest of the Texts are interpreted according to the Sense of Other Expositors OF THE STILE OF THE Holy Scriptures CHAP. 1. There is a primary or literal and a secondary or mystical Sense in the Sacred Writings A brief Explication of both Several Instances of them in the Old Testament Episcopius's Opinion concerning the fulfilling of some Passages of the Old Testament by way of Accommodation animadverted upon Instances in the New Testament of the double Sense of Scripture The Nature of Parables especially of those that our Saviour useth fully discussed The several Reasons of this parabolical and mystical way of instructing the People The Parable of the Ten Virgins particularly illustrated A double historical Sense in the 24th Chapter of St. Matthew The like in other Places asserted by Dr. Jackson Whence the peculiar and transcendent Excellency of the inspired Writings is inferred A just Censure of those Writers who vilify the Letter of Scripture and mind nothing in it but the mystical Interpretation Dr. Bufnet's allegorizing and at the same time ridiculing the 3d Chapter of Genesis rebuked The great Mischiefs of excluding the literal Sense of Scripture The other Extream viz. of resting altogether in the literal meaning of the Bible condemned Erasmus Calvin Grotius tax'd for this Rules to be observed for knowing what Places are to be understood in a primary literal Sense and what in a secondary or mystical HAving in a former Discourse treated of the Authority of the Sacred Writings of the Old and New Testament I am now obliged according to what â— then undertook to give a particular Account of their Stile By which taking it in a large and extensive Notion I understand the Sense and Import of the Holy Writ as well as the Composition of the Words The Stile of Scripture comprehends the Divine Meaning no less than the Phraseology of it Accordingly I will reduce all that I intend to say upon this Subject to these ensuing Propositions I. There is a mystical as well as a literal Sense of many Passages of these inspired Writings and we are carefully to attend to both II. The Stile of Holy Scripture hath several things in it which are according to the Phrase and Strain of other applauded Writers which therefore we ought to be acquainted with that we may the more easily understand the sacred Penmen III. As there are many things in the Stile and Composure of the Bible common to it with other Authors so there are some things peculiar and proper to it which we are more especially concern'd to take notice of that the Singularity and Propriety of them may be rightly understood by us IV. The Stile and Expression of Scripture are such that there are many Passages in it which are obscure and difficult And here a particular but full Account must be given of that Obscurity and Difficulty And likewise I shall make it my Task to remove them by a particular Explication and Illustration of those Texts which shall be alledged The first Proposition This is to be laid down in the first Place that there is both a literal and a mystical Sense in Scripture The literal Sense is when the Words are taken as they originally and properly signify The mystical one is when the Words are to be understood in a more sublime Sense than the bare Letter of them imports This mystical
spoken by the Prophet then was fulfilled that which was spoken and the like The Places speak not primarily of those things which they are alledged for but secondarily they do and so are truly said to be fulfilled I know Episcopius and some others before him tell us that these Scriptures are said to be fulfilled when there happens something like them when there is a Representation or Similitude of the things when there may be a fair Accommodating of one Event to another then this Phrase is used But a judicious Writer saith well No Prophecy can be truly said to be fulfilled only by way of Accommodation or Allusion for there is no allusive Sense of Scripture distinct from the literal and mystical ones This then is a new way of fulfilling Predictions of the Old Testament and was never heard of among the antient Expositors of Scripture They never dreamt of a way of Accommodation but understood by those Words a strict Completion of those Texts in the Old Testament for it is said they were fulfilled But how Namely there being a double Sense in those Texts the Evangelists take notice and leave upon Record that they were accomplished and fulfilled in the secondary or mystical Sense And this I take to be the true Import of the Apostle's Words 2. Pet. 1. 20. No Prophecy of the Scripture is of any private Interpretation though I know there is another Exposition generally given of them by those that comment on these Words But freely and impartially scan them and you will find this to be the genuine Sense of them Scripture-Prophecies are not fulfilled according to the literal or proper Signification of them only they frequently have a mystical Sense with the literal is joined a typical one or one literal one is added to another This is the secondary and as 't were the improper Sense but the other is the first and more proper one for that is the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of proper Interpretation And if you consult the Greek of the Text you 'll see there is Reason to translate it thus Every Prophecy of Scripture is not of proper Interpretation i. e. there are some Predictions that contain a secondary as well as a primary meaning in them they are fulfilled according to both these and therefore cann't be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of proper Interpretation This Exposition of the Place is confirmed by the Reason that follows for the Prophecy came not of old time by the Will of Man but holy Men of God spake as they were moved by the Holy Ghost i. e. these Predictions were of an extraordinary Nature there was a deeper and farther Meaning in them than is in the Writings of Men they are not bounded by a single Sense and therefore neither are they to be interpreted so This might be made good from several Instances besides those aâ—ore alledged Many other Places in the Old Testament might be mentioned to prove that the same Texts are to be taken in a different manner that there is sometimes a double meaning in them which is plain from the Quotations in the New Testament for the Evangelists and Apostles quoting of them is a clear Proof that there is a primary and secondary Sense of those Texts and that this latter is sometimes historical and sometimes spiritual for we see these inspired Writers of the New Testament take no notice of the first literal Sense of those Places but understand them wholly in the secondary way If we look into the Books themselves of the New Testament we shall discover there likewise this double Meaning in several Places Witness the many Parables which are used by our Saviour and which are recorded by the Evangelists It is true the Old Testament is not destitute of this â—ort of Enigmatical Instructions but because those in the New are most numerous and because our blessed Master himâ—elf hath thought fit to express himâ—elf in this parabolical way therefore I choose to speak of it here Parables as the Greek Word signifies are properly a comparing of things together setting one against another a making use of one Thing or Narrative to set forth and represent to us another of a higher Nature Therefore in a Parable the Antients used to observe two Parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former being the Ground-work and Plot as it were and it might be either true or feigned and the latter was the Application or if you will the Moral of the other The Hebrew Word used for a Parable will give us further Light into it It signifies first any Sentence or Saying that is by way of Similitude or Comparison and so answers to the Greek Word and is rightly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint for the Verb Mashal from whence the Noun comes signifies to compare and lay things together and liâ—en one to another Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is synonymous with Mashal signifies any Compariâ—on or Similitude as in Mattâ— 24. 32. Now learn a Parable of the Figtree When his Branch is yet tender and pâ—tteth forth Leaves ye know that Summer is nigh So likewise ye c. Here Câ—â—ist explains the Etymology and Import of a Parable in its first and more simple Signification it is only a Simile as you see here in these Words and so it is taken in several other Places of the New Testament But this is not all it signifies such a comparative Saying Speech or Narration as is obscure and intriâ—ate and contains some greater and higher Meaning than the bare Words offer to us Thus what is darkly and â—iguratively expressed is called a Parable in Matth. 15. 15. And so the Rabbins call any Figure or Allegory the way of a Parable But most properly and strictly a Parable is a feigned declaring of a thing as if it were done when indeed it is not really done but something else is signified by what is so declared Now put these things together and a Parable may be defined thus it is such an artificial Speech wherein one thing is compared and likened with another but with some Obâ—curity and Intricateness and we are to understand what is said not according to the usual Soâ—nd and literal Meaning of the Words but with reference to some other thing thereby mystically signiâ—ied as â—s evident in the Parables of our Saviouâ— If you ask why he so often delivered things and consequently why Part of the Scrâ—pture is written in this mystical way I answer 1. It had been the Custom and Use of the Antients to express themselves after this manner and our Saviour in this as in some other things was pleased to follow their Example That the allegorical and mystical way of Teaching was antient and used not only by the Poets but Philosophers of old is sufficiently known Orpheus represented his Mysteries in a kind of Fables Pythagoras by Numbers and Symbols Plato
Master clothed his Divine Doctrine in he chose this way of delivering things to them on purpose to work the more powerfully on their Affections A fit Parable moves the Mind with a wonderful Force and Efficacy it representing Matters to us in their livelieâ—t Colours and moâ—t natural Shapes and applying them to the particular Circumstances we are in so that it seemeth to say in the final Close of it as that Parabolical Prophet to David Tâ—ou art the Man It comes up close to us and with great Plainness and Freedom tells us our Case and affects us proportionably To have Dominion or Authority and to speak in a Parabolical way are expressed by the same word in the Hebrew This is most certain that our Saviour reduced this Criticism into Practice and by this moving way of Preaching let the World see that he taught as one that had Authority Thus I have briefly shewed you the Nature of Parables and given some Account of our Saviour's so frequently using them I shall only add that useful Rule of St. Chrysostom which is to be observed by us if we would rightly underâ—tand the Nature of the Stile of Scripture in this mystical way of expressing it self We must not saith he over-curiously fift every Word and Passage that we meet with in Parables but our main Business must be to understand the Scope and Design at which they aim and for which this sort of Discourse was composed and having gathered this out we ought to enquire no further it is in vain to busy our selves any longer And that of Maldonate is a very good Rule For the right interpreting of Parables we mâ—st know this that it is in vain to observe any Accuracy in comparing Persons with Persons and to be curious in suting particular things to things but we are to look at the grand Matter and as it lies before us in gross So he For this is to be remembred that there are several Circumstances inserted into Parables meerly to adorn and set off the Matter and to make the Representation and Similitude more graceful Therefore we must not insist on every Particular and think that an Argument may be drawn from all the Circumstances which we meet with in such Diâ—courses No the main thing which is the Design is to be attended to in a Parable If we observe this Rule we shall gain a sufficient Knowledg of our Saviour's Meaning in his Parables but otherwise we shall busy our Heads to little Purpose and mistake the true Design and Intention of our Lord in this kind of Instructions There are other Paâ—sages in the New Testament wherein a secondary or mystical Sense is to be observed as the 24th Chapter of St. Matthew one part of which according to most Expositors speaks of the Forerunners of Ierusalem's Destruction and the other Part of the Signs of Christ's Coming to Judgment But if you look narrowly into the whole Chapter you will observe that these Forerunners and Signs of both Sorts are intermixed and so promiscuously placed that it is difficult to tell precisely which precede the Destruction of Ierusalem and which the Day of Judgment Which gave me this Hint first of all that this whole Chapter or the greatest part of it is to be understood as those other Places of Scripture before-mentioned in a double Sense viz. a primary and a secondary In the former you must understand our Saviour speaking of those Prodigies and Calamities which should befal the Jews before the final Overthrow of their City and Temple In the latter you must conceive him foretelling the dreadful Signs and Concomitants of the last Day wherein not only Jews but all the World are concerned Here is a twofold Meaning of Chriâ—t's Words here is a double literaâ— or historical Sense and the latter of them being not so obvious and evident as the other and that is the Reason why it hath not been found out may be called the mystical Sense for it is so indeed in comparison of the other Whereas then Expositors are divided in interpreting this Chapter some referring some Passages in it to the Devastation of Ierusalem and others interpreting other Parts wholly of the Day of Judgment we may compromise the Matter and reconcile the different Interpreters by asserting that both the Destruction of Ierusalem and the Calamities of the Last Day are understood by both Parts of the Chapter excepting only one or two particular Expressions which may seem to refer altogether to one of these In short the Forerunners and Harbingers of the Ruine of the Jews and of the last Coming of our Saviour are the same So that while he speaks of one he also foretels the other This shews that there is a double meaning a simple and a compound one in the very same Words of this Chapter When the Apostle in Eph. 5. had spoken of the married State and of the Duties of Husband and Wife and particularly of the Love of the one and the Submission of the other he tells us in the Close that this Part of his Epistle hath a higher Meaning than every ordinary Reader of it would find out for besides the literal Import of the Words there â—s a more sublime and spiritual one This is a great Mystery saith he and I speak concerning Christ and the Church v. 32. Those Words in Gen. 2. 24. mentioned immediately before have a mystical as well as a literal Meaning they are to be understood of the sacred Union of Chriâ—â— and his Church as well as of the conjugal Union of Man and Wife For Marriage is an Emblem of the sacred and inviolable Tie between Christ and Belâ—evers and accordingly whilst the Apostle discours'd in that Part of the Chapter concerning the Love and Submission of Husband and Wife he lets us know that it is to be understood in a secondary Sense of Christ's Love to his Church and of the Church's Subjection unto Christ. And divers other Passages in St. Paul's Epistles have besides their literal a spiritual inward and mysterious Acception Even as to this the Apostle's Words are true viz. that he speaks the Wisdom of God in a Mystery I Cor. 2. 7. Thus I have abundantly proved the double Sense which is to be found in many Places of the Sacred Writings and it were easy to evinâ—e it from many more Instances if it were requisite I will only here in the Close produce the Words of a very profound and judicious Man a worthy Light of our Church that I may not be thought to be â—ingular in what I have asserted under this Head Many Passages saith he as well in the Prophets as other Sacred Oracles admit of Amphibologies and ambiguous Senses and the same Prophecies are oftentimes fulâ—illed according to both Senses And he instances in several Again a little after he hath these admirable Words Seeing our sacred Oracles were given many hundreds of Years before the Events foretold by them and since exhibited
which derides the 3d Chapter of Genesis and who committed it to the Press for the sake of some of the witty Folks of the Town and to please the Atheistical Rabble This signal Act of avenging Providence is well known to the World and I wish the ingenious Theorist would seriously reflect upon it and learn thence to make Sport with the Bible no more And I request him not to be offended at my plain Dealing with him for I assure him that I have said nothing out of any disrespect or ill Will to his Person but wholly from a deep Sense of the great Mischief which is like to ensue upon this late Attempt of his I abhor the treating of any learned Man's Writings with Contempt yea on the contrary I have always paid a due Respect and Deference to them though they are not adjusted to the Notions which I have of things But when I see the Holy Scriptures struck at and Religion it self shock'd and extremely hazarded I cannot forbear from uttering my Sentiments and â—hewing my just Indignation on such an Occasion Christian Charity which beareth all things endureth all things cannot by any Means brook this And I must freely tell this learned Writer that let his Character otherwise be never so fair and 't is not my Design to â—isown it or blemiâ—â— it in the least it is certain that the better this is the worse is his Enterprize for he seems to come sober and demure to undermine the Bible and destroy Christianity as many a Cracovian Reasoner hath done before him But truly there is little Sobriety in jesting and buffooning in jeering and drolling away our Religion and that under the Pretence of Philosophick Antiquity Nay let me tell him and I hope by this time his own Thoughts do so too that to trifle and droll after the Rate that he doth on the inspired History concerning Adam and Eve is a near Approach to Blasphemy I heartily wish he may be apprehensive of his Delinquency in this kind and that for the future he may guide himself by that wholsome Rule viz. that we are not to quit the literal Interpretation in any Place of Scripture unless there be a necessity of doing so And 't is certain there is none in the present Case nay there is an absolute Necessity of acknowledging the literal and historical Meaning unless we will subvert the very Foundations of our Religion He that makes this first Book of the Bible to be wholly mystical doth not observe the Distance between Genesis and some Part of the Revelation We must be careful that we follow not the Masters of abstruse Divinity so far that we exclude the literal Sense of Scripture for this will prove fatal to the Scriptures themselves and to all Religion especially Christianity If we dote upon Allegories and defy the Letter and History of the Bible we quite null these Sacred Writings because we thereby render them ambiguous and precarious we authorize any wild Interpretations that can be made of them If we may leave the literal Sense of Scripture when we please and fly to metaphorical and mystical ones then the Certainty of the Word of God will soon vanish for then we cannot tell what is true or what is false or if we know it we can never confute any Error or maintain any Truth from the Holy Writ For by this Means theâ—â—will be innumerable Explications of Scripture and who can possibly determine which of them is to be made choice of If you offer any Text to prove â—uch or such a Doctrine it will easily be evaded if the Letter may not be our Guide for it is but saying The Place is not meant as the Words sound but must be taken figuratively and mystically Thus Scripture it self is destroyed by cashiering the literal Acception of the Words Yea we destroy the whole Gospel and pluck up the Foundations of Christianity we deny Christ and all his blessed Undertakings for our Redemption and Salvation for these being Matter of Fact are founded upon the literal Account we have of them upon the historical Relation of them which we have in the Writings of the Evangelists and Apostles Thus dangerous and fatal it is to let go the literal Sense of Scripture and to catch at a mystical one only By this wild Practice Men attempt to thrust Religion out of the World or which is the same thing to present us with a metaphorical and allegorical Religion instâ—ad of a true and real one Therefore there is good Reason why we should not quit the literal Construction of Scripture Secondly The other Extream which is to be avoided by us is the resting altogether in the outside the looking no farther than the literal Meaning of Scripture There is such a thing as mystical or symbolical Divinity however some have mistaken and abused it and this if it be rightly used is exceeding profitable yea necessary for it is no other than the Reâ—ult of the mystical Sense of Scripture which I have been speaking of He is truly a Divine he may deservedly be said to have Skill in Christian Theology who contents not himself with the primary or literal Import of the Sacred Writings but dives into the secondary but more abstruse Meaning of them who penetrates into the hidden Mind of the Word of God If there be a 〈◊〉 Sense in Scripture as I have proved in several Instances it must be reckoned a great Oversight to say no worse in the Expositors of this Holy Book not to take notice of this Interpretation but to acquiesce wholly in the literal Meaning This is observable in the Expositions which some of the Rabbins give of the Bible for as the Jewish Caâ—alists are too allegorical as we took notice before so another Set of their Doctors is too much devoted to a literal Interpretation This they stick to when there is no Reason for it yea when the Words are plainly figurative and must needs be taken so Yet even then they interpret them according to the Letter and thence are produced some of those foolish Propositions and childish Assertions those groundless Fables and Legends yea those gross Lies and Forgeries which are found in the Books of the Rabbins Erasmus was faulty in this kind his Readers may observe that he neglected the mystical Sense of Scripture and resolutely adhered to the bare Letter In which he is followed by Calvin who generally leaves out the secondary and more sublime Sense of many Texts of Scripture and satisfies himself with the literal one only This he doth in his Comment on Gen. 3. 15. I will put Enmity between c. which he interprets simply of the Antipathy between Men and Serpents which is the poor and lank Interpretation which Iosephus the Jew gives of it as you have heard whereas those Words in the highest Meaning of them as the antientest and learnedest Fathersâ— have suggested are the first and grand Promise of the Messias made to our first Parents and
in them to all their Posterity Those Places Psal. 22. 16. They pierced my Hands and my Feet And ver 18. They part my Garments among them and cast Lots upon my Vesture Calvin is enclined to interpret simply and not concerning Christ he would have them to be only metaphorical Expressions of David's Calamities and Sufferings notwithstanding it is expresly said by the Evangelist St. Matthew that those things were done to Christ that it might be fulfilled which was spoken by the Prophet Matth. 27. 35. And by the Evangelist St. Iohn This was done that the Scripture should be fulfilled ch 19. 36 37. And so as to that Text Ier. 31. 22. The Lord hath created a new thing in the Earth a Woman shall compass a Man The same Author will not have this Prophecy for such it is though it seems to speak of a thing past it being the Custom of prophetick Writers to signify the future Time by the past as you shall hear afterwards he will not I say have this Prediction refer in the least to Christ and the Virgin Mary It is ridiculous he saith to understand it so And some other Prophecies which are meant of Christ he understands otherwise confining himself to the bare Letter of the Words Thus this excellent Person out of an Affectation of Novelty perverts those Scriptures which the antient Fathers quoted as spoken of Christ and he plainly tells us that the Fathers abused those Places But which is far worse he refuseth to expound some of those Texts of the Old Testament concerning Christ notwithstanding the Evangelical Writers in the New Testament alledg them as punctually fulfilled in him and in what he suffered For this Reason that renowned Man may be thought to incline to Iudaism or Arianism as much as Erasmus is thought by some for you shall find the one as well as the other interpreting Places of Scripture which speak of Christ quite to another Sense One of the Worthies of our Church excuseth the former of these Persons after this manner and why may not the same Excuse serve for the latter It was saith he rather fear lest he should give Offence unto the Jews than any Desire or Inclination to comply with them which makes him sometimes give the same Interpretations of Scriptures which they do without Search after farther Mysteries than the Letter it self doth administer It was the Candour of this excellent Divine to apologize thus for that great Man and the same Apology may serve for the other yet certainly we ought to supply the Defect of their Expositions on those Places by adding the secondary and mystical Sense to them else we leave those Texts maimed and imperfect yea we rob them of that which is most considerable and precious in them that which is the Dabar Gadol as the Jewish Masters call the mystical Sense this being great in comparison of the literal one which is call'd by them Dabar Katon little and inconsiderable viz. in respect of the other This was the Fault of another great Man great in Name as well as Worth Herein he disdains not to tread in the Steps of Mr. Calvin though in many other things he is very averse to his Expositions We shall find that when he treats of the Texts in the Old Testament which speak concerning Christ he generally interprets them in the first and literal Sense contrary to the Practice of all Apostolical and Antient Expositors who constantly search into the mystical Sense of Scripture as the choicest Treasure that is to be found in it Gold and Diamonds and the richest Gems lie hid in the Bowels of the Earth The richest and most precious Truths of Heaven are treasured up in the Entrails of this Holy Book they are hid in the most inward Recesses of it Demoâ—ritus could say Truth lies hid in a deep Pit This is most certain of Divine Truth contained in the Holy Scripture besides what we meet with in the Letter and Surface of it there is yet a more choice Discovery to be made by searching into the Depths of it and by Discerning the spiritual Meaning those deep things of God which lie covered under the Letter and History It is a Rule that holds good concerning the Divine as well as Humane Laws He that conâ—ines himself to the Letter sticks in the mere Bark and Outside and can go no further he reacheth not to the inward Sense Pith and Mind of those Laws We must needs fall short of the Truth of Scripture that sacred Law given us by God unless we indeavour to acquaint our selves with both these not only the historical but the more sublime and mystical Sense of it Both these jointly make up Divine Truth Therefore that is a good Rule in interpreting Scripture which was practised by Athanasius We saith he do not take away the Literal Sense to bring in the Spiritual one but we maintain the more powerful Meaning of the Spirit by keeping up the literal Sense These two must go together If we lay aside the former the Scripture is no longer Scripture i. e. a written Law made up of Letters and if we lay aside the latter we do Despite to the Spirit of Grace who hath lodged a farther Meaning in the Holy Scriptures which were inspired by him than that which is contained in the Letter Wherefore to understand the Scriptures as we should do we must be careful to find out the secondary or mystical Interpretation of the Words as well as the primary or literal And that we may know when the Sense is of the former and not of the latter sort it will be needful to observe these following Rules The first is given us by R. Ben-Ezra thus If any Precept in Scripture be not consonant to Reason it must not be taken in the simple or literal Sense as that Place Circumcise the Foreskin of your Hearts Deut. 10. 16. We cannot suppose this to be understood literally because saith he it is so unreasonable and absurd a thing yea indeed it is utterly impossible for there is no such thing as the Praeputium of the Heart In these and the like Places a spiritual Sense must be searched for otherwise we must assert that the Scripture enjoins us the doing of those things which cannot be done Besides if we understand it literally i. e. of the circumcising or paring off any Part of the Heart this is an inhumane and bloody thing to do this is to be cruel to our selves yea 't is Self-murder Therefore according to a second Rule which I am to propound this cannot be the Sense of the Place and consequently the literal Meaning is not intended here The Rule is this That all Precepts or Prohibitions which as to their Sound are wholly repugnant to the Moral Law and the express Command of God there contain in them some mystical or spiritual Sense By this you may judg of the Meaning of those Places of Scripture Prov. 23. 2. Put a
for is it likely he would back this with a serious Text of Scripture I answer It is likely for hereby he lets them see that there is Substantial and Real Truth at the bottom of this Sarcasm He lets them know that he is very Grave and in good earnest whilst he speaks to them after an Ironick rate You are saith he very well vers'd in Scripture I know You are ready to quote that Place against me in Exodus Thou shalt not speak Evil of the Ruler of the People This it is Sirs to be so well skill'd in the Law you cannot but be very Good People certainly and particularly you must be very Obedient to your Rulers and are never heard to use any irreverent Language towards them It is therefore an unpardonable Crime in me that I call'd your High Priest your Painted Piece of Justice a Whited Wall Yea 't is an unsufferable Fault not to know that this Person among all those that sit on this Reverend Bench was the High Priest especially when there are two of them at a time O! by all means every Man and Woman is bound to know that this individual Person is the Jewish Pope the Supreme and Infallible Head of your Church What a dull ignorant Creature was I that I wish not this that I shoulâ— not know that this was the Prince of this Reverend Senate even this Worthy Gentleman this simoniacal Merchant that bought his Place of the Roman Governour How should I understand that this Person is my Iudg at this time This I conceive may be the meaning of the Apostle's Words he prudently orders them and jirks his Adversaries but with Safety to himself And this Ironical way seems the rather to be that which the Apostle here chooseth because you presently find in the next Verses that he pursues this prudential way of speaking and cries out in the Council Men and Brethren I am a Pharisee though he was none at that time only he held the Doctrine of the Resurrection which the Pharisees maintain'd and so might be said to be of that Sect if of any But there is an Ironical Strain in it and so his Discourse is all of a piece This is the Apprehension which I have of these Words but I am not very forward to urge it upon any only I will say this that I had not pitch'd upon this Interpretation if some of those that are usually propounded had not displeased me This Sense of the Words is certainly preferable to that of Oecumenius who tells us in plain terms that the Apostle dissembled And St. Ierom blames him for his Conduct in this Business Nor is there any Ground so far as I see for Dr. Lightfoot's Account of these Words viz. that the meaning of them is either 1. That St. Paul owns not Ananias for a lawful High Priest Or 2. He owns not any lawful High Priesthood now Ananias being an Usurper getting the Place by Money and â—raud For though all this is true yet it is utterly inconsistent with what follows for it is written Thou shalt not speak Evil of c. where there is an Acknowledgment of his being the Ruler of the People Besides I wist not and I own him not to be the High Priest are two different things So that this cannot be the right Import of the Words Others therefore say the Apostle is to be understood in the most plain and obvious Signification viz. that he really knew not that Ananias was the High Priest because it is probable say they this Great Man appear'd not at that time in his Pontifical Habit coming to the Council perhaps in haste which might incline the Apostle to think it was not He who sat there to judg him But no Man can prove that the High Priest came to the Sanhedrim in haste or that he was not in his Robes proper to his Office and therefore this Answer is not satisfactory But they tell us that in those Days there were two High Priests one bought the Place and the other executed the Office therefore it was no easy Matter to know which of the two was the High Priest indeed which made St. Paul profess before the Council that he wist not that the Person who commanded him to be smitten on the Mouth was the High Priest If he had known him say they to be Him he would not have spoken as he did of this Great Ruler of the People But granting there were two High Priests at that time yet it is likely that one who executed the Office was distinguish'd from the other in some manner that was easily discernible So that St. Paul could not pretend he had no notice of him However St. Paul knew that this very Person who ordered him to be smitten was one of his Iudges for he expresly saith that he sat there to judg him after the Law and on that account was a Ruler and consequently he was not to speak Evil of him much less to curse him for he was not to uâ—e Malediction towards any as himself acknowledgeth Rom. 12. 14. This Interpretation therefore is not to be admitted But if the Sense which I have before offered be disliked then I know no other but this that when St. Paul saith he wist not that he was the High Priest the meaning is that he remembered not he considered not that he was such a Person and so was unawares surprized and precipitated into Passion and spoke unbecomingly of this Great Man It was want of Considering and Attending that betrayed him to that passionate and unseemly Language or being moved and exasperated â—e did not consider that he was before so Great a Person This is no improbable Interpretation if you can be sure that these two Words to know and to consider are sometimes equivalent in the Stile of Scripture But if you cannot satisfy your selves as to this I think you may safely recur to the first Interpretation and look upon St. Paul's Words as an Ironical Speech especially if you consider that his Stile is very full of them This I shall make good to you from â—everal Instances in his Epistles as that in 1 Coâ— 11. 6. If the Woman be not covered let her also be shâ—â—n If she lays her Vail aside and appears in the publick Assemblies wihtout a Covering then I say let her also be shorn or shaved let her Hair be cut close to the Skin let her go like some of the Cropp'd Philosophers among the Stoicks Not that he would have her do so but only by this Sarcastick way of speaking he signifieâ— that one is as decent as the other It is as disgraceful to be Uncovered as to be shaved for 't was the lâ—â—dable Custom then â—n the Christian Churches for the Women to bâ—â—ailed and it was disgraceful and repâ—oacâ—fâ—l for any of that Sex to appear bare-fac'd in the time of Worship Again those Words in 2 Cor. 10. 12. We dare not make our selves of the Number or compare
to be Slow Bellies because they were given to Idleness and Gluttony or they might be call'd Quick Bellies because they were Greedy and Fierce Eaters Other Greek Words some of which occur in the New Testament might be taken notice of which have both a good and a bad Sense and so come under this Head as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remarkable Word beginning with three Alpha's is valdènoxius and innoxius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Inflammatio and Pituita a cold Humour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears a good Sense in its Primitive Acception and is no more than any Likeness or Image but it also and that most frequently signifies such an Image or Representation to which is given Religious Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were at first used to signify only Curiosity but afterwads they were taken in a worse Sense by some Authors and particularly by St. Luke Acts 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to have more than another but withal to have more than one ought to have to defraud and circumvent yea to defraud and injure by Adultery as St. Chrysostom and Dr. Hammond observe on 1 Thess. 4. 6. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an honest Word was applied heretofore to a bad sort of Women little better than Concubines yea Harlots as we read in Theodoret and Epiphanius And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was abused as St. Ierom complains The same is commonly said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a good Word at first and signified a King but afterwards a Tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Professor of Wisdom and one that excell'd in any useful Science but at last it signified a mere Pretender to Art So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wholesome Medicine and a deadly Poison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it is well known it hath an ill Sense yet sometimes like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than ubertim expleri So among the Latins the same Word sometimes hath a Contrary Meaning thus Expers is one that hath not Experience or Skill and one that hath Religio is taken for downright Superstition and Bigotry as well as the Due Worship of God Sacer by an usual Antiphrasis is made to signify that Person or Thing which is so far from being Holy that it is most Profane and Desecrate most Cursed and Detestable most Pernicious and Destructive So ignis sacer is reckon'd among the most Dangerous sorts of Ulcers by Celsus it is also the Name of the Erysipelas call'd by Pliny Zoster and was thought to be extremely pernicious and fatal when it encompassed the Part. And the sacer ignis in the Close of Virgil's third Book of Georgicks is interpreted to be the same by some Commentators by others the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call'd sacer because of its Great Malignity Villanus was once an honest Rustick as Budaeus observes but now is a Name of Infamy So Missa the Mass was an innocent Word at first and signified no other than the Service of the Church but afterwards it degenerated into a very bad one and is appropriated to the Idolatrous Worship of the Church of Rome But enough of this CHAP. XI Some Difficulties in Scripture arise from the Matter or Manner of things delivered wherein prejudiced Minds fancy some Repugnancy or Contradiction The Cavils against Gen. 4. 14. largely and fully answered Numb 14. 30. reconciled with Josh. 14. 1. ch 22. 13. The seeming Repugnancy of 1 Sam. 16. 22 23 to chap. 17. ver 55. removed The Geometrical Scruple about the brazen Laver 2 Chron. 4. 2. dispell'd Another Objection concerning it founded on 1 Kings 7. 26. compared with 1 Chron. 4. 5. answered The Contradiction which some fancy in 2 Chron. 14. 5. compared with 1 Kings 15. 14. taken away A satisfactory Reply to the Cavil against Matth. 27. 9. The double Repugnancy conceived by some to be in Acts 7. 15. plainly solv'd John 5. 31. considered with ch 8. ver 14. shew'd to be void of Contradiction The same proved concerning our Saviour's Words in Matth. 10. 34. Heb. 9. 4. is not contrary to 1 Kings 8. 9. IN the third Place I will shew that not only from the Different and Contrary Significations of Words but from Other Causes viz. relating to the Matter it self or the Manner of what is spoken of or the Reference of one Text to another or the Duration of Time or some other Circumstances the Stile of Scripture becomes Dark and Perplexed Here I will produce some particular Scripture-Difficulties which arise on these Accounts and I will endeavour to resolve them First There seem to be in the very Matter and Manner of things deliver'd in Scripture for I will promiscuously speak of them both very great Absurdities Repugnances and Contradictions There seem I say i. e. to prejudiced and vitiated Minds there appear to be such but no Man of deliberate Thoughts and an honest Heart will look upon them as so I will not regard them so much as to insist long upon them but a few I will mention that they and the rest may not be thought Insuperable Difficulties I will begin with Gen. 4. 14. which I find alledged by some as a great Blemish in Scripture It shall come to pass that every one that findeth me shall slay me I begin I say with this Passage of Holy Writ not because it is really Difficult but because it is represented such by some ill-minded Men who thereby think to invalidate the Truth of the Sacred History Mr. Hobbes and others of the same temper have taken notice of such Passages as these in the Bible and endeavour by the exposing of them to diminish the Authority of the Scriptures and at the same time to shake the Credit of the whole Body of the Inspired Writings For thus they vent their Cavils against that place How could Cain say that Every one who found him would slay him when there was nobody at that time in the World but his Father and Mother and his Wife Had the World been peopled then indeed the guilty Man if we may call him so might have had occasion to fear that some body would seek to revenge the Death of Abel But there could be no ground of Fear when the World was so empty as we read it was wherefore these words of Cain contradict the plain History of Moses When he saith Every one that finds me c. it is implied that there were a great many at that time in the World which disagrees with what the same History delivers viz. That there were no more than Adam and his Wife and their Son Cain and his Wife then extant To which I answer 1. It is with too much Confidence averr'd by these Objectors that there were but four Persons at that time in being For this is a thing which they can never prove and the reason is
have studied to impair the Truth and Authority of the Holy Scriptures and particularly of Moses's Writings have exposed this Place as disagreeing with the rest of the Sacred Story concerning the first Rise and Propagation of the World But this is a very shallow and vain Attempt and grounded chiefly on Prejudice and Ill-will against the Inspired Volume of Scripture I have made it clear that there is no Absurdity or any thing that looks like it in the words above-mentioned and I defy that Man who pretends to give any Satisfactory Answer to the Particulars which I have offered in defence of them Again 't is said That none save Caleb and Joshua should come into the Land of Canaan Numb 14. 30. and yet we read that Eleazar and others entred into that Land Ios. 14. 1. Chap. 22. 13. This is objected by some as a Passage in Scripture derogatory to the Truth of it But if we will read the Holy Book with the same Candour and Ingenuity wherewith we read other Authors we shall not be offended at this or the like Passages For nothing is more common in the most serious and considerate Writers than to speak things by way of Restriction and Limitation as those words are spoken and yet to leave them to be understood with some Latitude which shall afterwards be express'd and explain'd when they speak of the same Matter So here we read that none but Caleb and Ioshua entred into the Land of Promise this being spoken of the Chief Leaders that had that Privilege and Honour but then if we consult other places where this thing is more particularly related we shall find that a Larger meaning was not excluded We cannot think that the Tribe of Levi were denied entrance into that blessed Land because 't is evident from the History that they murmured not and 't is as evident that 't was threatned to the Murmurers only that they should not see the Land which God swore unto their Fathers Numb 14. 22 23. therefore Eleazar and Phineas being Priests are excepted Again it cannot be meant of those that at that time were gone to spy the Land of Canaan for they were none of the Murmurers and therefore that Threatning before cited doth not reach them and consequently those words are consistent with what we read in other places relating to this matter But That in 1 Sam. 16. 22 23. is cried out against as an unanswerable Repugnancy to Chap. 17. 55. for in the former we are told that David came to Court and stood before King Saul i. e. waited continually upon him and play'd upon the Hart before him and was greatly beloved of him and became his Aymour-bearer and yet in the latter we read that Saul did not know David but ask'd who he was Whose Son is this Youth These seem to be very repugnant to one another but there is really no such thing all is clear and obvious for in Chap. 17. 15. it is said David went and returned from Saul to feed his Father's Sheep at Bethlehem He stay'd not long at Court either because he liked not that manner of Life or because Saul was weary of him David then having been absent from Saul a considerable time and following a Country-Life and now appearing perhaps in his Shepherd's Weeds it is no wonder that Saul did not well know him This I think is sufficient of it self and clears the Text of all Contradiction though I know there are other Solutions used by the Learned as that of our English Rabbi Saul saith he asked whose Son David was not that he was ignorant who he was but he only enquired who that was that had such a Son The question is not of David's Person but Parentage So Lightfoot Others are more Curious in their Objections as thus Whereas the Diameter in respect of the Circumference is as seven to two and twenty this is not observ'd in 2 Chron. 4. 2. speaking of the brazen Laver and by consequence the Geometry of Scripture is faulty In answer to these men who are such Well-willers to the Mathematicks I say first That the Proportion of a Diameter to its Circle is not exactly as seven to two and twenty therefore these Gentlemen are not exact themselves Secondly I say this that the Scripture oftentimes speaks after the Vulgar manner as I have shew'd elsewhere and it is likely it doth so here and then we must not expect Accuracy of Words or Things The Bible was not calculated for them only that can square a Circle or that understand all the Mysteries of Algebra Thirdly If this doth not satisfy I answer that the Circumference of the brazen Sea was not exactly Round but it may be towards an Oval Figure which makes some alteration as to the Proportion of the Diameter It was ten Cubits from brim to brim and a Line of thirty Cubits did compass it round about saith the Text but if it had been quite orbicular the Circumference must have been one and thirty Cubits Or perhaps in this place as in several others a round Number is express'd and the remainder being so small and inconsiderable is omitted But further 't is Objected that this Molten Sea or Laver is said to contain 2000 Baths 1 Kings 7. 26. but in 1 Chron. 4. 5. we read that it received and held 3000 Baths therefore some infer that one of these places is faulty and ought to be corrected I answer there is no need of it because both these are consistent The Laver was of that vast dimension that it could hold 3000 Baths of Water but it generally and usually contain'd but 2000. In a Synagogue of the Jews at Amsterdam there is one of these Lavers and thence we may solve the seeming difficulty they fill it up to the Neck but not higher but if they would fill it higher it would contain much more The Neck is large and of another figure and is capable of receiving a third part more Another Place which they alledg cannot they will tell you be answer'd any of these ways for it plainly Contradicts another place of Scripture It is said of Asa 2 Chron. 14. 5. he took away the high Places but in 1 Kings 15. 14. it is expresly recorded that the high Places were not removed by him I answer first there were two sorts of high Places namely some where they worship'd Idols and False Gods others where they worship'd the True God The former were taken away as is intimated to us when 't is said he took away the high Places and Images i. e. the high Places where those Images were adored but the latter were not taken away the Reformation which he had set on foot had not gone so far Besides 't is observable that he took away the high Places out of all the Cities of Judah which signifies to us that he removed them out of all the Chief Places of his Kingdom though he had not time to effect it in some other less considerable places
with Hard and Dark Passages we ought to be so far from blaming and disparaging this Divine Book because of these that we should rather reckon them an Ornament to it The Dubiousness of Scripture in some things is part of its Excellency It is a great Commendation of this Sacred Volume that it is not destitute of Absâ—rusities and Difficulties that we are not wholly tied up and confined in our Interpretation of it that there is a Freedom of Disquisition allowed us that in several Places every Man is at his Liberty to imbrace what Sense he pleaseth of the Words so it be according to the Analogy of Faith and the Tenour of the other Parts of this Inspired Book This gives us an opportunity of exciting our Care of exerting our Industry of improving our Knowledg of enlarging our Faculties by continual Researches and Examinations Thus the Obscurity of some Parts of Scripture is of great and excellent Use. But then where-ever the Indispensible and Necessary Points of Faith and Manners are treated of in these Writings their Stile is sufficiently clear and plain and the Matter which is express'd by it is easy to be understood In brief the Scripture is plain where it should be so But if in some other Places there be Controversy and Perplexity if some Texts seem to oppose and clash with one another let us remember this that the Scriptures were inspired by the Holy Ghost and therefore there can be no real Oppositions or Repugnancies in them because Truth cannot contradict it self By impartial Study and Enquiry let us dive into the Meaning of these Antient Writings and by the Helps which I have tendred in the foregoing Discourse endeavour to reconcile those Places which seem to differ but let us never be so daring as to accuse the Scriptures which were endited by God himself of Contradiction FINIS FINIS ADDENDA Refer this to Page 267. Line 19. HEBREW Verbs of different Significations 1. Those of two Significations Anah in Kal to grieve or mourn Isa. 3. 26. ch 19. 8. in Piel to deliver up Exod. 21. 13. Dabar in Kal to speak in Piel to reduce into order Chalatz in Piel to save in Hiphil to arm Iaal in Hiphil to will or desire in Niphal to be foolish or mad Pala in Niphal to be admired in Piel to separate Alam in Niphal to be silent in Piel to gather Mashal in Kal to rule in Niphal to be compared with or likened to any thing or Person Sabar in Kal to consider in Piel to expect to hope for Rakah in Kal to spit in Hiphil to attenuate Tanah in Kal and Niphil to hire in Piel to discourse with Gaal in Kal to redeem in Piel to pollute Bara in Kal to create in Hiph to make fat Cacash in Kal to be lean in Piel to tell a Lie Lamad in Kal to learn in Piel to teach Cabad in Kal to be heavy in Piel and Niph to be honoured Puk to stumble to produce Gnarak to ordain to esteem Saphak to suffice to clap Hands Shabar to break to buy Kut to loath or abominate to contend Katar to offer Incense to bind Kam or Kum to stand or rise to be dim-sighted Ragang to quiet to break or cut asunder Ramah to dart to deceive Shaal to request to borrow Panah to behold to remove Nakaâ— to bore or make a Hole to curse Samaâ—h to rejoice to shine Pharash to separate to interpret Lutz to laugh to arguâ— or dispute Zachah to be innocent to overcome Lacham to eat to fight Gnatsam to strengthen to shut Gnatsab to disturb to fashion or form Gnaraph to cut the Throat to distil Gnathak to wax old to be removed 2. Those of three Significations Rab or Rahab and so the Verb Rabah to be many or much to shoot Arrows to educate Ragal to search to calumniate to walk or make to walk or go Halal to praise to shine to be mad Shalam to be peaceable to be perfect to recompense Gnabar to pass to be with Child to be angry Nashaâ— to forget to let out Money upon Interest to put out of joint Gnur to be watchful to make blind to make naked Alaph to learn to teach to make or produce a thousand Ruang to do Evil to break or bruise to make a great Noise Charash to plough to think to be silent Gnaraâ— to be emptied or poured out to make naked to adhere Mahar to make haste to be liberal to be foolish or inconsiderate Gur to travel abroad to gather together to fear Damah to be quiet to be like to one to consent Pharang to be open or naked to be free to vindicate Aphah to boil to bake to fry Zur to abhor to sneeze to compress Gnanaâ— to answer to humble to commit Adultery Shar to sing to walk to observe Shalah to be quiet to be fortunate to err or be faulty Kutz to rise or awake betimes to be weary of or nauseate to summer or spend the Summer-time Kara to call to read to meet one 3. Verbs of four or more Significations Natzah to bud forth to fly to fight to overcome Salad to strengthen to warm or heat to harden to desire or beg Kalal to be light or vile to curse to destroy to polish Shagnah to behold to be astonish'd to abstain or desist to shut Pathach to open to engrave to plough to expose to loose Carah to open to pierce to dig to prepare to entertain one with a Feast to traffick or merchandize Chalal to begin to profane to bring forth Young to wound to mourn or grieve to cut or bore to leap Lastly no Verb in the Holy Tongue hath so many different Significations as Gnarab the Import of which is to mingle to negotiate to be sweet or pleasant to undertake for or be Surety to be dusky as in the Evening c. Refer this to Page 274. Line 1. Hebrew Nouns of two Significations Ed a Vapour Calamity Siach a Shrub Speech Tagnar a Whetstone a Sheath Goel a Redeemer a Kinsman Sheber Corn or any Food interpreting or unriddling Racham the Womb a Girl so Mother hath this double Signification with us Lahat a Flame the Edg of a Sword Kesil a Fool a certain Constellation Aven Iniquity Vanity Nagnal a Shoe a Glove Nouns of three Significations Nachal an Inheritance a Floud or Torrent a Valley Alluph a Teacher a Prince a Bull or Ox. Keren a Horn Strength Splendor Gevah Pride Excellency a Body Nouns of four or more Significations Chebel Corruption Grief a Rope or Cable a Croud or Multitude besides other collateral ones as an Inheritance c. Shebet a Rod a Staff a Scepter a Tribe a Stroke or Plague a Quill a Writing-Pen Charutz cut off industrious Gold pretious a Ditch a Flail a Rake Refer this to Page 343. Line 7. Hebrew Words that have Contrary Significations Nacar to be known to be unknown Kalas in Piel to slight or disesteem in Hithpael to praise or extol Ragang to move and roll up
and down to rest or be quiet Sharash to take root to eradicate or extirpate Taab to desire in Kal to abominate in Piel Gnuph to shine to be obscure Natzar to save to destroy Gnazab to desert to help Batzar to rob or prey to defend one's self from â—obbers Bara to make or create also to remove or destroy Salah to tread under foot to esteem Garaph to gather to disperse Asaph to gather or preserve also to remove or destroy Nacham to grieve or repent to abandon Grief or to be comforted Chissed to consecrate to desecrate There are Instances of all or most of these viz. the same Hebrew Verbs and Nouns which have not only Different but Contrary Senses in the Writings of the Old Testament which the Reader may consider at his leisure and thereby be help'd to a distinct understanding of the Words in those Texts where they occur BOOKS written by the Reverend Mr. JOHN EDWARDS AN Enquiry into several Remarkable Texts of the Old and New Testament which contain some Difficulty in them with a Probable Resolution of them In two Volumes 8o. A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. I. with a continued Illustration of several Difficult Texts throughout tâ—e whole Work 8o. A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. II. wherein the Author 's former Undertaking is further prosecuted viz. An Enquiry into several Remarkable Texts which contain some Difficulty in them 8o. All sold by Ionathan Robinson Iohn Everingâ—am and Iohn Wyat. Imprimatur Ian. 10. 1694 5. CAROLUS ALSTON R. P. D. Hen. Episc. Lond. Ã sacris DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New Testament Vol. III. Treating of the Excellency and Perfection of the Holy Scriptures Wherein are also several Remarkable Texts interpreted according to the Author 's Particular Judgment By IOHN EDWARDS B. D. sometime Fellow of S. Iohn's College in Cambridge LONDON Printed by I. D. for Ionathan Robinson at the Golden Lion Iohn Taylor at the Ship and Iohn Wyat at the Rose in St. Paul's Church-Yard MDCXCV Octob. 13. 1694. I judg the Reverend Author shall do well to print the following Discourse wherein he hath Learnedly demonstrated the Excellency and Perfection of the Books of the Old and New Testament Io. Beaumont D. D. The King's Professor of Divinity in Cambridge TO THE Most Reverend Father in God His Grace THOMAS Lord Archbishop of Canterbury Primate and Metropolitan of all England and one of his Majesties most Honourable Privy Council May it please Your Grace I Imbrace this welcome Opportunity of congratulating Your late Access to the Highest Station in our Church which all Wise and Good Men look upon as an Happy Omen of the future Felicity of these Realms For in Your Grace conspire all those things which can render us by the Divine Blessing a Prosperous People viz. Your unstained Faithfulness and Loyalty to his Majesty Your most Ardent Love to Your Country Your Great Ability for Publick Counsels and Affairs Your perfect Abhorrence of all Immorality and Debauchery Your Zealous Concern for the Church of England and in that for the whole Protestant Religion Of this last You have afforded the World such an Illustrious Proof as will give an immortal Reputation to Your Name For you have not only with Your Learned Pen encountred the Idolatry of the Church of Rome and therein vindicated the Reformed Cause but in all Your Actions You have demonstrated Your singular Care for this latter and Your Detestation of the former Especially when in the late Reign this Idol began to be set up again and too many fell down to it You with the utmost Zeal Vigour and Courage remonstrated against this Practice You bore the Insolencies and Insults of the Enemy with an unimitable Bravery You withstood their Boldness with a Confidence becoming the Goodness of Your Cause You obviated their Folly and Madness with a profound Wisdom and Prudence You defeated their Diligence by a more unwearied Industry And in brief You were the Successful Maul and Scourge of the Hectoring Jesuits that lifted up their Heads in that Day For this You were hated and defamed and are so at this Hour by all the sworn Friends to the Pontifician Interest who look upon You and that justly as their most Dreadful Enemy But this very thing deservedly makes Your Grace to be loved admired and honoured by all Sincere Protestants and True English men I am one that glory in being of that Number and accordingly I now attempt to express my infinite Regards and Veneration of Your Grace's Transcendent Undertakings in behalf of our Religion and our Church and of the Whole Nation And as a Testimony of my Resentments and Duty I here offer to Your Grace a Discourse of the Perfection of the Holy Scriptures which was designed to be presented to Your Lordship before you were advanced to this Supreme See to which Your Merits have called You. Wherefore I having then consecrated it to Your Name I hold it unlawful now to alienate it especially it being the Choicest and Noblest Subject that I have yet treated of and therefore I hope not unworthy of Your Grace's Patronage I submit the Work wholly to Your Grace's Judgment and beg leave to have the Honour of professing my self to be Your Grace's most Humble and Obedient Son and Servant JOHN EDWARDS The PREFACE I Now present the Reader with that Part of my Discourses concerning the Holy Scriptures wherein I have attempted to display the matchless Worth and Perfection of those Divine Records Besides the Great and Important Remarks which I have offer'd I could have mention'd other things barely Critical and which though they be of an inferiour Nature in comparison of those which I have insisted upon are deemed to be Excellencies and Embelishments in other Authors of good Rank Thus some Criticks have observed concerning that of Virgil Aen. 8. Quadrupedante putrem sonitu quatit ungula campum That in the very Sound of the Words the swist Career of the Horses beating and shaking the Ground with their Hoofs seems to sâ—rike the Ear. The Poetick Feet are so form'd that they express those of the Steeds And so in the same Writer Aen. 5. Procumbit humi bos is thoght to be a great Elegancy and Pulchritude as if it represented in a lively manner the Dull and Heavy Fâ—ll of that Creature Both in this and the former Instance the very Noise of the Words the very Composure of the Syllables are justly applauded by the Admirers of that Poet. The like I could have observ'd in the Inspired Writings especially those that are Poetical among which I reckon the Book of Isaiah to be one for tho it be not in Verse yet a Poetick Genius and Strain may be observ'd in most Parts of it Those Words ch 21. v. 5. Prepare the Table watch in
part of it extant before there were any Writers in the World and so it was utterly impossible to borrow from Others This is the Peculiar Excellency of this Book this is the Particular Commendation of these Writings that they were the First of all and could not be taken from any else These Holy Scriptures borrow from none unless you will say they do so from Themselves as the 18th Psalm is taken out of 2 Sam. 22. or this out of that The Evangelists borrow from one another The Virgin Mary's Magnificat refers in several Places of it to Hannab's Song 1 Sam. 2 and St. Paul takes some things out of his Epistle to the Epbesians and puts them into that which he wrote to the Colossians and so st Iude may be said to borrow from St. Peter but this is not the Plagiarism which Other Writers are guilty of and which is an Argument of their Wants and Defects whereas the Holy Spirit supplied the Penmen of the Bible both with Matter and Words In the Old Testament especially and more particularly in the Books of Moses there is nothing at second hand all is fresh and new thâ— things there spoken of were never delivered by any Writer before But most of the Profane Historians began when the Holy History was just ending And Herodotus himself the Father of History writ not till Ezra and Nehemiah's time The Greeâ— Historians go no further back than the Persjan Eâ—piâ—e and most of the Roman History takes not its Rise so high Indeed the Egyptians boasted that they had been ruled by Kings above ten thousand Years as Herodotus relates and thence perhaps it was that one of their Pharaoh's which was the common Name of all their Kings bragg'd that he was the Son of antient Kings Isa. 19. 11. The Chinoises pretend to give an Account of Passages almost three thousand Years before Christ and we are told by Martinius in his Atlas that they preserve a continued History compiled from their Annual Exploits of four thousand and five hundred Years yea they have if we may credit the younger Vossius Writers antienter than Moses But these high Flights are exploded by all Considerate Men and upon a View of whatever Pretences are made by Others they conclude that Moses was the Antientest Writer and that the earliest Discovery of Transactions and Occurrences in the World is to be learnt from him alone Some of the Wisest Pagans had a hint of this and travell'd into the Eastern Countries to acquaint themselves with these Records And it was observ'd long since by Plato as I took notice before that the Oldest and most Barbarous Tongues meaning the Hebrew and Chaldee were very requisite for the finding out the first Beginnings of things for the first Names of them which are now grown obsolete by length of time are preserved in those Languages they being the antientest of all In the Hebrew especially are to be found the Primitive Origines of things and most of the Pagan Historiâ—â—s have borrowed from these And so have their Poâ—ts Orators and Philosophers as a great Number of the Christian Fathers whom I have particularly quoted in another Place to evince the Authority of the Scriptures have largely proved In a word all other Antient Writings refer to these or suppose them this Inspired Volume alone being the Fountain from whence either they or we can derive any Truth and Certainty And as there is the Antientest Learning so there is All Learning I speak now of that which is Humane and is reckon'd the Accomplishment of Rational Persons and all the kinds of it in this Book of Books Here is not only Prose but Verse here are not only Poems but Histories Annals Chronicles Here are things Profound and Mystical and here are others that at the first sight are Intelligible and Clear here are Prophecies Visions Revelations for even in the Narratives which are given of These there are some things serviceable to promote the Study of Humanity here are Proverbs Adagies Emblems Parables Apologues Paradoxes Riddles and here are also Plain Questions and Answers Propositions Discourses Sermons Orations Letters Epistles Colloquies Debates Disputations Here are Maxims of Law and Reason Rules of Iustice and Equity Examples of Keen Wit and Deep Politicks Matters of Church and State Publick and Private Affairs and all manner of Subjects either treated of or referr'd unto Thus the Bible is excellently sitted to entertain any Persons as they are Students and Scholars for here is a Treasury of all Good Letters here are laid up all things that conduce to Humane Knowledg Porphyrius is said to have writ a Book of Homer's Philosophy wherein he attempts to prove that he was as much a Philosopher as a Poet and no less a Person than Maximus Tyrius affirms him to be the Prince of Philosophers and another Grave Author undertakes to shew that the Seeds of all Arts are to be found in Homer's Works This is said by his Admirers to inhanse his Credit and Repute but far greater things and more justly may be pronounced concerning these Famous Records of Learning and Antiquity With more Reason may we maintain that the chiefest Arts and Inventions are originally in the Sacred Volume and that the Foundations of all Humane Learning and Science are laid here for though these are not the chief things designed in this Book it being writ to higher Purposes yet they are occasionally interspersed every where and a Studious Enquirer cannot miss of them It is rationally and undeniably to be inferr'd from the Particulars above-mention'd though many more might have been added that the Bible is the most Compleat Book and hath All Learning in it This truly deserves the Name which Diodore the Sicilian gives his History that is it is indeed a Library an Universal one and contains All Books in it As the Writers of it were Persons of Several Conditions Kings Noblemen Priests Prophets c. so the Matters of it are Various and Different and by reading and studying these Writings we may Commence in all Arts and Sciences we may be accomplish'd Grammarians Criticks Chronologers Historians Poets Orators Disputants Lawyers Statesmen Preachers Prophets Many valuable Monuments of Learning have been lost The famous Library of Alexandria which contain'd six or seven hundred thousand Volumes and that of Constantinople which consisted of an hundred and twenty thousand perished by Fire And the Works of Varro the Learnedsâ— Man of all the Romans are extinct And many others might be reckon'd up besides those that Historians say nothing of But having the Scriâ—ture Hacatub as the Jews rightly call'd it by way of Eminence the most Excellent Writings in the World fraught with all manner of useful Literature we may afford to be without the other for this is a certain Verity that if we have the Bible we want no Book And more particularly I have made it appear that the Choicest Antiquities are to be found here A prying Antiquary may
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
notice of the Seventy's Translation of the Words At other times in their Quotations they conâ—ine 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 AGain there are some that detract from 〈◊〉 Excellency and Perfection of the Holy Wâ—â—tings because they observe a great Difference between the Hebrew Text of the Old Testament and the several Versions of it And so as to the New Testament they see the Original Greek and some of the Translations disagree but more especially the Disagreement is seen betâ—een the Hebrew of the Old Testament and the Greek Translation of it made by the Seventy Elders This is improved into a kind of Argument thus If those Versions of the Bible disagree with the Text then either the Text it self or the Versions are erroneous and fâ—ulty But it is probable and it is asserted by some Learned Criticks that the Errors and Mistakes are in the former i. e. in plain Terms that we have not now the Original or True Copiâ—s of the Bible and consequently that the Bible it self is very Defective and Imperfect To take off this seeming Argument it is necessary that we enquire into and give some brief Account of the Tranâ—â—â—â—tions of the Bible but especially that we fix where the Grand Objection lies viz. concerning the Discrâ—pancy between the Hebrew Text and that of the LXX which seems to give the greatest Shock of all to the Assertion which I have been maintaining Those Translations which are in the Eastern Languages are these that follow First the Perâ—ick But the Antient Version is loâ—t And as for what is now extant it is seldom made uâ—e of by the Learned The Coptick so call'd from Copt or Cophtus the Name of a great City in Egypt the Metropolis of Thebais the Language of that Place being the Antient Dialect of the Egyptiâ—ns and the Ethiopick are of great Antiquity and were made and used by the Christians of Egypt and Ethiopia The former as those acquaint us who have insight into that Tongue hath a great Affinity with the Hebrew Text And the latter is wholly taken out of the former and is a meer Translation of it The Samaritan Pentateuâ—h was for the Use of the Samaritan Iews who used that Dialect and acknowledg'd only the Books of Moses It is antient and of good Account though not void of Errors and Corruptions as Archbishop Vsher and Hottinger have observed and particularly enumerated the Faults But yet if we will shew our selves Candid we cannot but grant that where it varies from the Hebrew it is generally by way of Illustration or Paraphrase The Syriaâ— Version is of good Repute and very conformable to the Hâ—brew in most Places notwithstanding what the Learned Vossius hath enviously suggested The Arabick follows the Seventy and its Faults and is not so antient as the Syriack nor so exact but is of good Use and may serve to corroborate the Authority of the Hebrew Text. Concerning all these Eastern Translations except the Syriack it may be observ'd that though they are generally taken out of the Greek Version of the Seventy for that only was the Authentick Scripture with the Churches of the East and though they were made and writ at several times yet they do very much agree with the Hebrew which we have at this Day And whenever in any Place they vary from it it is generally in some little things wherein there is no prejudice to Truth or the Variation is only as to the Paraphrastical Part where we cannot expect an exact Rendring of the Original and with any considerate and unbiassed Man this will not pass for any Proof of the Corruption of the Original But of all the Translations which are in the Oriental Tongues the Chaldee is of the greatest Esteem and Reputation among the Learned This is called the Targum from the root Targam interpretari so that the Targum is the Intâ—rpreting or Translating the Bible into another Tongue and because there was among the Jews of old no Translation but the Chaldaick that was by way of eminency call'd Targum The Occasion of this Version was the Change of the Tongue among the Jews They in the Time of the Captivity in Babylon which lasted 70 Years corrupted the Hebrew Tongue that is they mixed Hebrew their own Tongue and Chaldee the Language of that Place where they were together Yea tho the Scribes and Learned Men had not forgot the Hebrew yet the common People had and being â—sed wholly to the Speech of that Countrey they understood only Chaldee Wherefore that they might have the Bible in a Language which they understood several Chaldean Targums were made on the Books of the Bible indeed on all but Daniel and Ezra which were half Chaldee before and the Paralipomend which were explain'd in the Books of the Kings These Targuâ—â—im were made by different Authors and at diverse Times First there was that of R. Ionathan which was a Traâ—slation or Paraphrase rather on the Prophets and the Historical Books He is said to be R. Hillel's Disciple and to have lived a little before our Saviour's Nativity Secondly there was that of Onkelosâ— which was only on the Pentateuch This Author lived soon after Christ's Time Though I know a very Confident Writer tells us that there is reason to doubt whether Onkelos and Ionathan were the Authors of those two Chaldee Paraphrases and he positively avoweth that the Time when they were made cannot be known Moreover it is asserted by another of as great Confidence and Learning that neither the Paraphrases of Onkelos nor Ionathan are a thousand Years old and particularly that that of Onkelos is not so much as mentioned by any Jew or Christian who was not after St. Ierom some Ages The same was said before by as Positive a Man but was never proved and therefore we have no reason to attend to it much less to believe it especially since we know the Design of the Man which was to beat down the Credit and Value of all Translations of the Bible but the Latin one It appears from sufficient Authors that these two Chaldee Paraphrases are some of the antientest of the Jewish Writings on the Bible and it appears from these Targums themselves that they agree with the Hebrew Text which is extant at this Day Thirdly there was the Ierusalem Targum call'd so either from the peculiar Dialect of it or from its being first published in that place This was upon the Pentateuch only and was written as is generally thought by R. Iochanan after the Destruction of Ierusalem To these 3 Chaldee Paraphrases which were of Greatest Authority among the Jews and were read in their Synagogues are wont to be added two others viz. the Targum of
Task we have no reason to deny the Authority of their Version i. e. that it was really Theirs and that it is Genuine We are certain that it was approved of by the Testimony of all the Iews who flourish'd before the Destruction of Ierusalem viz. Aristaeas Eupolemus Aristobulus both the Philo's Iosephus c. We are certain that the Hellenist Iews i. e. such as lived among the Grecians and read the Scriptures in this Version and pray'd and performed all other Offices in Greek esteemed it equally with the Original and read it constantly in their Synagogues We are certain that Christ and the Apostles followed this Translation generally And we are sure that the Greek and Latin Church for 400 Years received and approved it as the most Authentick of all the Greek Translations But this you will say makes the Objection stronger For if the LXX's Version be of such Authority and yet differs from the Hebrew then this shakes the Credit and Authority of the Hebrew which is the Original Scripture But I answer we are giving the Greek Translation of the Seventy its due but we do not intend hereby to wrong the Hebrew Yea our design is to give unto both what belongs to them which I find several Learned Writers of late are unwilling to do When I affirm that the Septuagint's Version was not only heretofore but is to this Day of undoubted Authority and is the most Authentick Greek Translation of the Old Testament that is extant I do not say it is Faultless and that it is to be equall'd with the Hebrew but I positively assert that it hath many Errors and Mistakes many faulty Omissions and Additions many Disorders and Corruptions in it and yet that nowithstanding this it is the most Authentick and justly esteemed Version among all the Antient ones and is of great use in the Church It was hotly disputed of Old which of these two the Hebrew Bible or the Seventy's Translation should have the Preheminence Some in a very high Manner extoll'd the latter and disparaged the former then came Ierom and was not content to cry up this but immoderately inveigh'd against the other and cried it down as not to be suffered And we have seen this Old Controversy newly started and revived by some of late Some on one side applauding the Hebrew to the Height that they wholly disregard the Greek Version of the 70 Elders others on the other side crying up this with a vilifying of the Hebrew Text. Ludovicus Capellus goes this latter way but he is outdone by Morinus who shews himself a Sworn Enemy to the Hebrew Text and at a high Rate defends the Greek Translation of the Seventy in all things insomuch that a Man may plainly see he resolves to do it at a Venture whether there be any reason for it or no. He is back'd by Isaac Vossius who pretending he saw the Hebrew Text magnified and adored by some Men Half-Iews he calls them thereupon undertook to stand up for the Septuagint and destroy the Authority of the Hebrew Original It will not suffice this Gentleman to say the Greek Version of the Elders is Divine but from his Discourse he would have us gather that the Hebrew Text is scarcely Humane it being so disorder'd so lame so miserably corrupted These are the Extreams which Men unadvisedly run into that they may extol the Greek Version they shamefully vilify the Hebrew Text. But I will take another Course not endeavouring to oppose one of these to the other but so far as it is sitting reconcile them both Which I will do by shewing you what is the true Difference between these two and whence it ariseth First then the Difference which we observe to be between the Hebrew Bible and this Greek Version proceeds from the mistaking of one Hebrew Vowel for another Though the 70 Interpreters were sufficiently skill'd in the Hebrew yet they sometimes translated it amiss because they did not make use of the Hebrew Vowels or Points they translated by those Copies which had not the Points added to the Hebrew Text. Some indeed have alledged the Difference between the Hebrew and the Seventy Version as an Argument to prove that Points were not antiently annexed to the Hebrew Bible for hence it is say they that there is that Variety of Reading The Bible was at that time without Vowels and consequently a great many Words were capable of being read and accordingly translated Diversly But this is a Fallacy for though the Mistakes in the Greek Version proceeded partly from the want of Points in the Hebrew Bibles i. e. those Bibles which the 70 Interpreters used yet it doth not follow thence that no Hebrew Bibles had Points For so it was that all their Bibles were not written with Points but some Persons to expedite the writing them over left them out The short is that though these were from the beginning as hath been said in the Entrance of these Discourses on the Scriptures yet they were not always used and when they were used they were not always carefully attended to Whence happen'd many of those Mistakes which we may take notice of in the Version of the Iewish Elders They either had those Bibles which had been transcribed without Points or they mistook the Points themselves out of Carelessness or something that is worse The Instances of this kind are very numerous but I will content my self with naming a few only In Gen. 14. 5. Beham in Ham i. e. the Land of Ham was read by the LXX Behem in ipsis and accordingly rendred by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. 15. 11. the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffiavit â—latu abegit was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consedit they attending not to the Vowels but the Consonants only and thence they translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sat by them whereas according to the Original we rightly translate it he drove them away The Septuagint did not read it Ba Gad two Words Gen. 30. 11. but Begad and accordingly translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Gen. 47. 31. according to the Hebrew we read it Israel bowed himself upon the Bed's Head but according to the Septuagint upon the Top or Head of his Staff for these Interpreters in their unpricked Bibles mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Staff instead of a Bed and accordingly translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Errror proceeded hence that those Hebrew Words have the same Letters but the same Points do not belong to them In Chap. 49. 6. Cabodi my Glory is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence it is plain that they took Cabedi to be the Word And in another Place the Mistake is quite contrary as in Lam. 2. 11. Cabedi my Liver is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they read it Cabodi my Glory Instead of Lachem Shegnarim War in the Gates Judg. 5. 8. the Seventy thought it
translated purging our Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. is to inherit Salvation not to be Heirs of Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 4. v. 12. had better be rendred living or lively than quick because this is an ambiguous Word and signifies not only Life but sometimes Swiftness Why should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. be plainly and simply rendred to sympathize with or have Compassion on rather than to be touched with a feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 10. v. 8. is according to the Law not by the Law In ch 10. v. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should for the expressing the Sense more clearly be rendred the Lord saith that it may not be thought that saith the Lord belongs to the foregoing Clause but that it may appear it refers to the following one For the Words run thus After that the Holy Ghost in the Scripture had said before This c. the Lord said viz. in the next Words I will put my Laws c. In v. 23. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Confession or Profession of Hope not of Faith as our Bibles read it Again in v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be misplaced in our Translation and the Words should not be rendred knowing in your selves that ye have but knowing that ye have for your selves viz. laid up for your selves in Heaven c. for the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bear this Signification here it being in the New Testament of a very large Extent However this rendring of it and the referring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken notice of in the Margin In ch 11. v. 12. as good as dead is but a vulgar way of speaking and seeing the plain English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as to these things dead I see no Reason for using this manner of Speech in this Place In v. 23. our English Word proper especially as 't is now used doth not express the Sense of the Greek Word and cannot well be applied to Moses when he was an Infant Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be rendred fair as the Word is translated in Acts 7. 20. or goodly as we render it in Exod. 2. 2. where the LXX use this Greek Word to express the Hebrew Tob. In v. 37. the English Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is this they were slain with the Sword but it is very deficient the true rendring of the Greek being this they died by Slaughter of the Sword No Man can translate it otherwise therefore here is need of correcting our English Bibles In ch 12. v. 1. there is a palpable misplacing of the Words which ought to be amended seeing we also are compassed about with so great a Cloud of Witnesses must be altered thus according to the Greek we having such a Cloud of Witnesses encompassing us and instead of let us lay aside read let us laying aside c. In v. 16. one Morsel of Meat doth not answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be rendred for one eating or rather for one feeding which comprehends both eating and drinking for this Place refers to Gen. 25. 34. Jacob gave Esau Bread and Pottage and he did eat and drink Which shews that one Morsel doth not fully contain the Sense of the Words In ch 13. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so properly translated be not forgetful to entertain Strangers as thus forget not the entertaining of Strangers or the loving of Strangers or Hospitality as 't is rendred in Rom. 12. 13. for this Translation shews which is the Verb and which is the Noun In v. 8. is is left out without Cause for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks be sometimes omitted in such Propositions yet 't is always understood to make the Sentence entire But in the English it ought to be express'd and particularly here Iesus Christ is the same or else nothing is affirmed and so the Sense is left imperfect Our Translators render v. 16. thus to do Good and to communicatâ— forget not but it is most exactly rendred in this manner forget not doing of Good and communicating for these latter are Substantives not Verbs and there should be a Distinction made between them in our Translation In 1 Pet. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred at the appearing but in v. 13. at the Revelation This latter is the true Word and therefore let it be used in both Places In ch 3. v. 20. leave out a. In ch 4. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been translated Prayers not Prayer Concerning 2 Pet. 1. 10. No Prophecy of Scripture is of any private Interpretation I animadvert 1. That any is not in the Greek nor need it be in the English 2. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently should be rendred every Prophecy is c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not private but proper and so these Words every Prophecy of Scripture is not of proper Interpretation may be understood thus Some Prophecies in Scripture have besides the Proper and Primary Interpretation a Secondary one Or the first and literal Signification of them is not the only Sense to be look'd after in them but there is a higher and greater which is the second and as 't were the improper Sense couched in them In câ— 2. v. 16. he was rebuked is not according to the Greek but it should be he had a Rebuke or Check In v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great swelling may better be rendred over-swelling and so in Iude v. 16. In 1 Iohn 2. 20. you read an Vnction and v. 27. the anointing but there is the same Greek Word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore the rendring of it should be alike in both Places In St. Iude's Epistle v. 8. filthy should be left out for there is no such Word in the Original Our Margin indeed takes notice of it but then the word filthy should have been in different Letters as those Words that are not in the Greek usually are distinguish'd in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. is rendred the Blackness of Darkness but the same Words are english'd tâ—e midst of Darkness 2 Pet. 2. 17. which seems to be the most proper Translation however as I have suggested on the like occasion let one of them only be retain'd In v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred and most properly prophesied unto these viz. denouncing Judgment against them as you read in the next Verse Lastly in the Revelation I might observe that in ch 3. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may most properly be translated I have stood therefore let it be so englished in the Margin if not in the Text. In ch 4. v. 4. instead of Seats let Thrones be read with the word other in different Characters
Knowledg and Insight into these Divine Truths which are here contain'd is the Effect of observing and practising the Holy Precepts of this Book This then we ought to urge upon our selves to come to the reading of Scripture with defecate and purged Minds with Love to what it dictates and with Obedience to it This should be our principal Care to live well and to walk according to this Excellent Rule All our Religion and the whole Conduct of our Actions in this World depend upon the Scriptures therefore let us be directed and govern'd by the Infallible Maxims Precepts Promises and Threatnings of this Book We see Men live by Custom by the Dictates of Others or by their Own Opinions which oftentimes prove erroneous and lead them into unwarrantable Practices But they would not be thus misguided if they consulted These Lively Oracles of God this sure Word of Prophecy if they regulated their Actions by this Exact Canon And hereby we are certain to improve our Knowledg in this Holy Book for by living according to it we shall the better understand it by minding the Practical Contents of it we shall have a full Discovery of its Principles and Doctrines Lastly That we may attain to a right understanding of the Sense of Scripture that we may have a due Perception of the Meaning of what is deliver'd here let us most earnestly invoke the Divine Aid and Assistance He that reads this Book without Prayer can never expect to be bless'd with a compleat Knowledg of it For it is the sole Work of the Divine Spirit to illuminate our Minds effectually There is required the special Help of this Heavenly Instructor to direct us into Truth wherefore he is call'd the Spirit of Truth and the Vnction from the Holy One whereby we know all things The same Spirit that endited these Holy Writings must enlighten our Minds to understand them Which I find thus expressed in the Words of our Church The Revelation of the Holy Ghost inspireth the true meaning of the Scripture into us in truth we cannot without it attain true Saving-knowledg And a Learned and Pious Son of our Mother gives his Suffrage in these Words Wicked Men however learned do not know the Scriptures because they feel them not and because they are not understood but with the same Spirit that writ them Seeing then a Spiritual Illumination is requisite in order to the comprehending of Scripture-Truths we ought with great Fervour and Zeal to request it we ought with a singular Devotion to repair to this Infallible Teacher and with mighty Importunity beseech him to open our Eyes that we may behold wondrous things out of the Divine Law and to conduct our Reasons aright in our Enquiry into this Sacred Volume And He that commands us to implore his Help will certainly vouchsafe it to all sincere and devout Supplicants The Eyes of our Understanding shall be irradiated with a Celestial Beam and we shall feel an internal Operation of the Spirit on our Hearts communicating Light and Wisdom By the Assistance of this Blessed Guide we shall not miscarry in our Searches and Endeavours This Divine Book shall be laid open to us and we shall have its Mysteries and Depths disclosed to us so far as is convenient for us and no rational Man ought to desire any more Yea as it is with some of those that have studied for the Phâ—losophick Elixar though they attain not to it yet in their impetuous Search after it they find out many Excellent Things admirably useful for Mankind which are a Recompence of their Labours so though we may fall short of some Grand Secrets which are treasured up in this Inspired Volume yet we shall not faâ—l of some Choice Discoveries that will make us amends for our most laborious Enquiries We shall mightily improve our Knowledg and we shall likewise be under the special Benediction of Heaven The Rabbins tell us that when R. Ionathan writ his Targum on the Bible if at any time the least Fly lit upon his Paper it was presently consumed with Fire from Heaven But though this be Romantick and after the rate of the Rabbins yet it is a sober Trutlâ— that God will protect us in reading and studying the Holy Scriptures Whilest we are thus employed nothing shall disturb or hurt us the Divine Arm will defend and prosper us and we shall peruse this Book with that happy Success which we pray'd for In short by continual conversing with this Book which is the only one that hath no Errata's we shall know how to correct all the Failures of our Notions and of our Lives we shall enrich our Minds with a Stock of Excellent Principles and we shall be throughly furnish'd unto all good Works we shall be conducted to the highest Improvements of Knowledg and Sanctity in this Life and to the most Conâ—â—mmate Happiness in another FINIS Books written by the Reverend Mr. John Edwards AN Enquiry into several 〈◊〉 Texts of the Old and New Testament which contain some Difficulty in them with a Probable Resolution of them In two Volumes in 8â— A Discourse concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. I. with a Continued Illustration of several Difficult Texts throughout the whole Work A Discourse conâ—â—rning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. II. wherein the Author 's former Undertaking is further prosecuted viz. An Enquiry into several Remarkable Texts which contain some Difficulty in them A Discoeurs concerning the Authority Stile and Perfection of the Books of the Old and New Testament Vol. III. treating of the Excellency and Perfection of the Holy Scriptures and illustrating several difficult Texts occurring in this Undertaking All sold by Ionathan Robinson Iohn Taylor and Iohn Wyat. * Plataic †Panegyr Plataic ‡ Plataic * Orat. 2. ad Nicocl †Panegyr Orat. ‖ Orat. ad Philip. ‡ Panegyr ad Philip. Epist. ad Philip. Epist. ad Mitylen * Panegyr Orat. †Plataic Orat. 1. ‖ Orat. ad Philip. * Panegyr Orat. Plataic Orat. bis †Olynth 1. ‖ Philip. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. in Protrept †Gen. 9. 27. * Deut. 28. 49 c. †1 Kings 13. 2. * Antiqu. 1. 11. c. 1. †Dr. Jackson * Dan. 2. †Temporum conscius totius Mundi Polyhistor Epist. ad Paulin. * Ver. 2. †Ver. 20. ‖ Ver. 5. * Ibid. * John 21. 18. †Ver. 22. * Earum rerum quae foâ—â—uitae putantur praedictio atque praesentio De Divinat l. 1. * Lib. 3. c. 8. * Colloqu Mensal * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. cont Celâ— l. 6. * Lib. 1. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pelus Ep. l. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. Dialog cum Tryph. †Arnob. lib. 1. ‖ Sozom. l. 1. c. 11. ‖‖ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 2.
9. * Indignum vehementer exisâ—imo ut verba coelestis oraculi restringam sub regulas Donati Epist. ad Leandrum †Robert Boyle Esq of the Stile of Scripture * 1 Pet. 1. 21. †2 Tim. 3. 16. * Chrysost. Homil. in Saul tom 8. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 18. iâ— Gen. * Institur Theolog. lib. 4. †Socinus and Erasmus ‖ Hieronym in Isai. 29 56. In Joel 11. In Mic. 5. Item in 1 Ep. ad Tim. Necnon in Epist. suâ 50. ‖‖ Videbitis eum in testimoniis quae habet de Veteri Testamento quam prudens quam dissimulator sit ejus quod agit Hieron Apol. adv Rufin * Iudg Hale of the Knowledg of God and of our Selves * Haec est Mendaciorum natura ut cohaerere non possint Inâ—tit l. 5. c. 3. †Tenue est Mendacium perlucet si diligenter inspexeris Sen. Ep. 80. ‖ 2 Pet. 1. 19. ‖ Alia omnia Dicta argumentis ac testibus egent Dei autem Sermo ipse sibi testis est Salvian de Guber l. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. â—ib 7. * Bellarmin Joseph Scaliger Casaubon Arias Montanus Villalpandus Drusius Capellus Morinus Bochart Vossius Walton * Dissertat de Lit. Hebr. * F. Simon 's Crist Hist of the Bible * Lectio †Scriptio * From masar traderâ— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Part 3. * Aug. de Civ Dei l. 15. c. 11. †Galatinus Leo Cast Melchior Canus Huntlaeus ‖ In Exercitat Diatribe ‖ Muis and â—uxtorf abroad Brought on â—â—â—her Lightâ—oot â—ocock at home * F. Simon 's Crit. Hist. Of the Old Test †Isâ—ac Vossius de 70 Interpretib * â—uxtorf de Orig. Punct †Comment on Hosea 10. 10. * Lâ—b Joma c. 1. †Zohar ex Midrâ—sâ— * Dr Bright's Preface to Dr Lightfoot's Works * Quid est aliud gens ipsa nisi quaedam scriniaria Christianorum bajulans Legem Prophetas c. Contra Faust. lib. 1â— cap. 23. †Epist. 60. * In Prolegom in Exercitas Sac. * Eccl. Hist. l. 2. c. 23. †Epistle to the Hebrews St. James's St. Jude's the Revelation ‖ Flacius Illyricus Erasmus Calvin Chamier Lightfoot * Irenaeus Origen Eusebius Jerom Augustine †Catal. Scriptor Ecclesiast * Nuâ—c totus Graias Latiásque habet orbis Athenas Iuvenal * Graeca per orbem universum leguntur Pro Arch. Poet. * Bp of Cork's Discourse of the Authority of Scripture * Tractat. Theologico-Politic * Cited by Eusebius Eccl. Hist. l. 6. 19. †Cateches 4. * Prolog Galeat Prolog in lib. Salomonis ad paul Eustock †Prolog in Psalm * Exposit. in Job l. 19. c. 17. * Sess. 4. * Praefat. in libr. Proverb †Artic. 6. * 〈◊〉 pag. 216. †Jacob. Bolduâ— dâ— Oggio Christiano * Casp. Peucer de Divinat generib * Praepar Evang. l. 1. c. 5. †Theogon ‖ Metamorph. lib. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De mundi Incorruptib * Nat. Quaest. l. 3. c. 13. †In Thalete ‖ Aqua dixit esse initium rerum Deum autent â—am Mentem quae ex aquâ â—ncta fingeret De Nat. Deorum l. 1. c. 25. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vitâ Mosis * Robert Boyle Esq. †Gen. 1. 2 6 9. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hymn ‖‖ Metaphys l. 14. c. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He siod Theogon †Gen. 1. 4 6 7. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Aâ—axag †Lib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Materiae infinitae particulas simile inter se minutas primùm 〈◊〉 postea in ordinem adductas â— Mente Diviâ—â— Tusc. Quaest. l. 4. * Demostâ—enes in Epitaph Isocrates in Panegyr â— Câ—e Oraâ— pro Flacco * In his Protagoras Critias Menexenus Politicks †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Zen. ‖ Celebrant carminibus antiquis quod unum apud illos memoriae annalium genus est Tuitonem deum terrâ editum filium Mannum originem geâ— t is conditoresque De morib Germ. * Metamorph. lib. 1. †In Timaeo * I psum corpus nostrum quod de limo figulatum etiam 〈◊〉 fabulas nationum Veritas transmisit utrumque originis â—leâ—tum consiteâ—â—â—â— De came Christ. †De hominis fictione 〈◊〉 quoque quamvis corrupte tamen non aliter 〈◊〉 nempe hominem de luto à Prometheo sactum esse dixerunt â— cos non sesellit sâ—d nomen artifieis 〈◊〉 l. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus à spirando animus anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Platon Quaest. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the done ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antonin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 14. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Dei pars Epist. 92. * A nature divinâ 〈◊〉 animos delibatos habemus Humanus animus 〈◊〉 ptus est ex mente divinâ Tusc. libâ—â— * Esse apibus partem divinae mentis Virg. Georg. †Gen. 5. 2. * Gen. 2. 21 22. * Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †In Timaeo ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 108 c. * Diodor. Sic. l. 1. †Odyss 10. ‖ Georg. lib. 1. â— neid 8. * Metamorph. lib. 1. * Odyss n. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Devitand are alien * Iliad 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopater †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist◠‖‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Porphyrius de Abstin Simplicius in Epicter Hierocles in Pythag. Garm †In Politic. ‖ In Atlantic * Proem ad vir Philoâ— * Praepar Evang. lib. 12 14. * Cont. Celf. lib. 6. †De Prap Evang. lib. â— cap. 10. * Lib. 14. †Praep. Evang. lib. 1. cap. uâ—◠‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. cap. 7. * Pinge duos angues sacer est locus extra Meite * Proâ—rept seu Exhortat ad Gent. †Aeneid 6. ‖ De Haeres cap. 17. * Colloqu Mensaâ— * Ovid Metamorph. lib. 1. * Antiqu. I. 1. c. 4. * Cont. Appion I. 1. †Antiqu. Jud. I. 1. c. 4. ‖ Praepar Evang. l. 9. * De solert animal * Lib. 30. cap. 36. lib. 29. c. 16. †Hist. lib. 3. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aelian Hist. â— 1. c. 47. †Immemor imperii sedisse sub arbore â—ertar Dum fierent tardà dulcia poma morà Fast. l. 2. * Servius †De Corvo qâ—em ex arcâ— eâ—â—iâ—t Noe. * Metamorph. lib. 1. †Gen. 8. 20. 21. * Macrob. Saturn l. l. c. 18. †Oedyp Aegypt * Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigas is a Corruption of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrigena so Giants