wonderful Efficacy of the Holy Spirit in those Days the Rejection of the Unbelieving Jews the utter Destruction of their City Temple and whole Nation by the Romans for their rejecting and crucifying the Messias and other particular things belonging to the times of the Gospel which none of the Lesser Prophets speak of but this Malachi is the last of these Prophets yea of all the Prophets of that Dispensation After him ceased Vision and Prophecy in Israel until Christ's appearing when Zachary Simeon Mary Elizabeth Anna were illuminated with the Prophetick Spirit He prophesied about 300 Years before our Saviour's time reproving the Jews for their Ungrateful and Wicked Living after their Return from Babylon particularly he chargeth them with Rebellion Sacrilege Adultery Profaneness Infidelity but especially he reprehends the Priests for being Careless and Scandalous in their Ministry which one thing was sufficient to give Authority to others to be Vicious At the same time he forgets not to take notice of and incourage the Pious Remnâ—nt in that corrupted Age who feared the Lord and thought upon his Name whose Godly Converse and Associating with one another in that debauched time he assures them were registred in a Book of Remembrance by God himself This Prophet who had pointed before at the Messias to be exhibited for he expresly â—aith He shall suddenly come to his Temple now shuts up his Prophecy and indeed all the Prophecies of the Old Testament with an Exhortation to remember the Law i. e. to live according to its holy Rules and Injunctions and with a Promise of the Coming of the Lord who was to be usher'd in by Elijah the Prophet i. e. by Iohn the Baptist who came in the Spirit and Power of Elias Luke 1. 17. And so this Close of the Old Testament refers to the New to which I now hasten CHAP. X. An Account of the Writings of the Four Evangelists the peculiar Time Order Stile Design of their Gospels The Act of the Apostles shew'd to be an Incomparable History of the Primitive Church The Epistles of St. Paul particularly delineated He is proved to be the Author of the Epistle to the Hebrews An Enquiry into the Nature of this Apostle's Stile and manner of Writing The excellent Matter and Design of the Epistles of St. James St. Peter St. John St. Jude An Historical Series or Order is not observ'd in the Book of the Revelation NEXT follow the Sacred Books of the New Testament the Evangelical Novels the New Laws of Christianity the True Authenticks which present us with the actual Discoveries of the Glorious Light of the Gospel and of the Blessed Author of it These were writ in Greek for the same Reason that Ioseph the Jew chose to write his Books not in his own Language but in this because as he saith himself in his Preface to the Iewish War he would have them read and understood by Greeks and Romans and all Persons So Aelian was a Roman yet writ his Books of Animals and Various History c. in Greek because this was the Universal Language at that time These Writings of the New Testament are either Histories or Epistles The Histories are the Four Gospels and the Acts of the Apostles As for the former the Writings of the Four Evangelists there were none of them extant whilest Christ was on Earth for till his being taken up to Heaven which was the Consummation of all he had before done and suffer'd they could not make the Evangelical History perfect But afterwards some of the Apostles and Disciples resolving according to their Master's Order to go and preach in foreign Regions and to disperse the Christian Religion over all the World put forth the History of the Gospel in Writing before they went about this great Work St. Matthew was the first Inspired Person that committed the Evangelical Transactions to Writing which he did about eight Years after Christ's Passion A. D. 42. He alone of all the Evangelists say St. Ierom Eusebius St. Augustine Chrysostom and most of the Antient Writers of the Church wrote his Gospel first in Hebrew which partly appears from this that some of the Hebrew Words are explained by the Person who translated it into Greek who it is probable was St. Matthew himself as the Antients generally agree and so the Hebrew and Greek Copies are both of them the Originals Then St. Mark and St. Luke writ their Gospels the one about ten tho others say twenty the other about twenty some say thirty Years after our Saviour's Death and there are some that invert the Order and give the Priority to St. Luke But all agree that St. Iohn was the last of the Evangelists and wrote towards the latter end of the first Century But as for the Punctual Time when the Evangelists put forth the Gospels it is doubtful and I do not find any certain ground whereoâ— we may â—ix a satisfactory resolution of the Doubtâ—punc This may be observ'd that St. Matthew and St. Iohn were Eye-witnesses of what they wrote 〈◊〉 St. Mark and St. Luke had what they wrote from the relation of others Particularly St. Mark who was St. Peter's Companion composed his Gospel by his Order and Direction and with his especial Approbation saith Eusebius Again it is to be observ'd that tho every Evangelist relates nothing but the Truth yet no one of them relates the Whole Truth concerning Christ's Life and Actions Tho the Substance of the Gospel be contain'd in every one of these Writers yet some Particulars are found in one that do not occur in another which makes it necessary to consult them all and to compare them together As for St. Matthew and St. Mark we may take notice that they do not always observe the Order of Time and the true Sâ—ries of the Matter especially the former of these is not curious in this particular But as for thâ— other two Evangelists they are very punctual and inviolably observe the Order of things as they happen'd excepting only that Parenthesis for such it is in Luke 3. 19 20. concerning Herod Of all the Evangelists St. Luke is the fullest and gives the compleatest mosâ— circumstantial and orderly Relation of things which he himself takes notice of in his Preface to his Gospel in those Words to Theophilus It seâ—med good to me having had perfect Vnderstanding of all things from the very first to write unto thee in order And yet though his Gospel be ample and more methodical in the Narrative or History than the rest yet he is but brief in relating things that our Saviour did till the last Year of his Preaching St. Matthew having been full in them and in some other things he hath need of a supply from the rest of the Evangelists and more especially from St. Iohn whose Gospel from the Beginning of the 14th Chapter to the End of the 17th contains those Excellent Discourses of our Saviour before his Passion which were wholly
or Historical and you 'l presently find that the way oâ— Expression in them is different from what the Authors of themselves would have used If they had been left to their own Genius they would have delivered things in another Method and Manner than you see them in The Stile of them therefore shews the Author In short had the Scriptures been written in the common way of other Writers this would have disparaged them and we should have had no reason to think that they were Divinely inspired which is the thing I am now proving Nay I will adjoin this that the very Words and Phrases of Scripture were dictated by the Spirit the very particular Expressions and Modes of Speech were under the particular Guidance and Direction of the Holy Ghost I know there are many of a contrary Judgment among whom the worthy Writer whom I last quoted is not the least confident and positively asserts that the Stile and Language of Scripture were not dictated by the Holy Ghost but the Matter only The Words saith he were left to the Writers themselves who as Men of Sense could express their Minds in fit Terms And to prove that the Words were not dictated by the Spirit he urgeth this that Christ and his Apostles quote Places out of the Old Testament as they are translated by the Seventy which is not verbatim Now saith he they would have cited the Passages in the very original Phrases and Words if these had been from Divine Inspiration It is evident therefore that they are not because the Apostles use other Words and Terms far different from those in the Hebrew But this is no valid Argument if you rightly consider it for though the Apostles thought fit for some Reasons which I shall have occasion afterwards to offer to you to make use of the Septuagint Version which is but a Paraphrase in many places on the Original Text yet it doth not follow hence that the very Words of the Original were not dictated by the Holy Ghost Neither our Saviour nor the Evangelists and Apostles do hereby declare that the Hebrew Text was not inspired and that even as to the Phrase and Words but all that we gather from their using of the Greek Translation is this that they found it convenient at that time for Reasons which shall afterwards be alledged to quote some Places as they are rendred by those Translators and not exactly according to the Original This doth not necessarily imply much less prove that the Penmen of the Old Testament were not assisted by the Spirit in the very Words which they used But the contrary is grounded on very good Reason for these Sacred Writings being of a more excellent and transcendent Nature than all others in the World besides it was meet that they should surpass them all in This viz. the Divinity of the very Stile If you grant not this you acknowledg these Writings in one respect at least and that no inconsiderable one to be no better than the common Writings of other Men which certainly cannot but be look'd upon as a great vilifying of the Bible Christ promised his Disciples that when they should be brought before Governours and Kings for his Sake it should be given them what they should speak for as he adds it is not they that speak but the Spirit of their Father that speaketh in them Mat. 10. 19 20. And is it not most reasonable to think that the same Spirit taught the Writers of the Old and New Testament what they should speak and commit to writing and gave them Words to that purpose Especially if you consider that this was a Book which was to last to all Generations in the Church anâ— was designed for the use of the Faithful and for the confuting of their Adversaries to the World'â— End and accordingly was to be produced upon all Occasions and therefore was to be of an extraordinary Composure and every Word and Syllable was to be from God and the Direction of his Holy Spirit St. Peter assures us that the Writerâ— of the Old Testament spake as they were moved by the Holy Ghost their Speaking and consequently their Writing because this was according to that was by the special Motion and Influence of the Infallible Spirit therefore their very Words for those are necessarily included in speaking were dictated and directed by the same Spirit And the other Great Apostle tells us indefinitely and absolutely and without any restriction that 〈◊〉 Scripture is given by Inspiration of God Now if 〈◊〉 the Scripture be by Divine Inspiration it follows that the very Words of it are for the Words and Expressions and manner of Speech are a part of the Scripture wherefore if we grant that the Whole is by Inspiration we must necessarily grant likewise that the Parts of it are for the Parts constitute the Whole We have reason therefore to assert that every Word in Scripture is endited by God and that every Letter and Syllable of it is exact and that there is nothing wanting nothing superfluous no Fault nor Blemish in the Stile and Phraseology of it I cannot but here take notice of the fond Presumption of some of the Iewiâ—â— Rabbies and Masorites who alter some Words and Expressions in Scripture and put others into their place They forsooth in a more modest way as they pretend read instead of Vrine in 2 Kings 18. 27. Isa. 36. 12. the Water of the Feet instead of Shagal they read Shacab in all Texts for Gnapholim Deut. 28. 27. 1 Sam. 5. 6. they read Techorim so in other places where they think some Words are obscene they substitute others in their room These Men would be more modest than the Scripture and more chaste than the Holy Ghost and yet they herein contradict themselves for some of them have said the Hebrew Tongue is called Holy because it hath nothing obscence in it nothing of that nature can be utter'd and express'd in it This we are certain of that there cannot be better and fitter Words than what the Scripture hath for the Spirit endited them all and therefore the Practice of the conceited Rabbies is to be exploded There is not one Iota or the least Apex in Scripture which is put there to no purpose And the same Father as truly saith in another place It speaks nothing in vain nothing by chance And the reason is because All of it Words no less than Matter is dictated and delivered from above by an unerring Spirit Yet I speak not this as if the Sacred Writers of the Bible were so tied up by the Spirit that they cannot or do not make use of their own natural or acquired Skill Though the Words be dictated by the Spirit yet the Penmen might write and speak according to the Improvements they had made in Speech I do not by what I have said exclude the peculiar Eloquence or Strain of the Writers or their using the Helps of their Education
or their conforming to the Dialect of their Countrey for these are consistent with That Isaiah being a Courtier and a Person of Quality hath a neat and elegant Stile and yet so as he knows how to vary it according to the Matter he treats of But generally he is Lofty and Eloquent his Stile being raised by his Education which was sutable to his Noble Extraction for he was of the Blood Royal. Ieremiah and Amos being used to the Countrey are mean and homely in their Language the latter especially discovers his Condition and way of Life in his low and rural Strain So in the New Testament St. Luke who had improved himself by Art and Study is very observant of the Greek Elegancy and avoids all improper and exotick Terms in his Gospel and in the Acts. Indeed the Stile of the Sacred Penmen is very different and that Difference is an Excellency in this Book of God But that which I say is this the Writers leave not off their peculiar Stile though they were moved by the Spirit As this furnished them with new Expressions so it let them make use of their own usual ones but immediately directed and assisted them in the applying of them So that at the same time when they used their Natural Stile they were Divinely help'd to make it â—erviceable to that purpose which the Holy Ghost intended Hence I conclude that the Stile and Words and Composure of the Sacred Writings are such as ought to be reckoned Divine For this is one difference between this Book and others that every thing of it is Divine And therefore those Persons who dream of Solecisâ—â— in Holy Scripture are the greatest Solecisers themselves but especially those who assert there are Mistakes and literal Falsities in the Holy Book are utterly to be condemned Such is Episcopius who dares affirm That the Spirit left the Writers of the Holy Scripture to their own humane Frailty in delivering such things as belonged to Circumstances of a Fact Their Knowledg and Memory were deficient and fallible The Spirit did not tell St. Iohn how many Furlongs Christ's Disciples went chap. 6. 19. The same is to be asserted he saith as to some Names and other Circumstances of Time and Place which are not of the substance of the thing And before this you are told by â—â—o others that the Pen-men of Scripture 〈◊〉 in some light things not that they would falâ—â—ty but that they might forget some Passages Melchior Canus is of the opinion that there are some considerable Slips in Scripture from the weakness of the Evangelists and Apostles Memories Yea among the antient Fathers there was one who more grosly held that the Writers of the New Testament sometimes abused the Testimonies of the Prophets of the Old Testament and that they applied them to their present purpose although they were nothing to it Thus St. Paul he saith quoteth the Old Testament in his Epistles to the Romans Galatians and Ephesians only to serve his turn and to confute the Jews his Adversaries Read saith he these Epistles wherein the Apostle is wholly on the Polemick part and you will see how prudently and dissemblingly he acts in those Texts which he citeth out of the Old Testament And at other times this bold Man is not afraid to say that some of the Matters and Things in Scripture are set down wrong This is no less than Profane and Blasphemous Doctrine wherefore that Father is to be read with great Caution in such places as these We on the contrary assert that God was not only the Author of the Matter and Contents of Holy Writ but also of the Words and Expressions yea even when those Writers express their Sense in their own Terms i. e. according to the Way and Dialect which they were Masters of and which was most familiar to them even then they were immediately assisted 〈◊〉 the Spirit Which was absolutely necessary that this Book might have no Errors and Failings in it of any kind but that it might transcend all other Writings whatsoever If you do not hold this you make no considerable difference between the Holy Scriptures and other Writings Therefore I am thorowly convinced that this is a Truth and ought to be maintained viz. that the Holy Spirit endited the very Stile of Scripture that even this was by the immediate Inspiration of Heaven To the Manner of its writing I may well annex its Harmony and thence also prove it to be Divine Though there are several seeming Repugnancies of which I shall treat afterwards in a Discourse of the Stile of Scripture and endeavour to clear them up to the Satisfaction of every sober and considerate Person yet it cannot but be acknowledged that all the Parts of this Book do entirely agree and are consistent with one another This in other Books which are composed and written by one Author is not so admirable tho in those Pieces we oftentimes meet with very palpable Disagreements and Contradictions but here we are able to remember that notwithstanding these Books were written by different Persons and those many in number and disagreeing in Quality and extremely distant as to Time and Place yet their Writings contradict not one another but there is an excellent Harmony in all their Parts there is a perfect Concord and Consent among them all such as is not to be found in any other Authors in the World though of the same Sect and Party Excellently to this purpose a very Wise and Judicious Man thus speaks When several Men in several Ages not brought up under the same Education write it is not possible to find Unity in their Tenents or Positions because their Spirits Judgments and Fancies are different but where so many several Authors speaking and writing at several times agree not only in Matters Dogmatical of sublime and difficult Natures but also in Predictions of future and contingent Events whereof it is impossible for humane Understanding to make a Discovery without a superiour Discovery made to it I must needs conclude one and the same Divine Spirit declared the same Truths to these several Men. And as to the seeming Contrarieties of some Places of Scripture this should not at all trouble us for this is rather an Argument of the Truth and Authority of it it is a sign the Writers did not combine together to cheat and delude us If they had designed any such thing we should not have met with any Difficult and seemingly Repugnant Places in these Writings But seeing we do so this among other things may confirm us in this Belief that the Scriptures were not contrived by Men who had a design to impose upon us for if they had had such a Design they would have so ordered it that not the least appearance of Contradiction and Difference should have been found But truly there is no necessity of proceeding thus in this Discourse for to an unprejudiced and industrious Enquirer there is
nothing in Scripture that looks like Inconsistent and Contradictory Upon a diligent Search we shall discern a mutual Correspondence in the Stile Matter and Design of these Writings we shall find a happy Concurrence of Circumstances and an admirable Consistency in the Doctrines and Discourses in so much that we shall be forced to acknowledg that upon this single Consideration it is reasonable to believe that these Writings were endited by the Holy Spirit This Harmony then of the Scriptures I may justly reckon among the Inward Notes of the Truth of Scripture because it is adjoined to the Matter of it which is of the very Intrinsick Nature of it What Iustinian professes and promises concerning his Digests in his Preface to them that there is nothing Clashing and Contradictory in them but that they are all of a piece is true only of the Sacred Laws of the Evangelical Pandects which contain in them nothing Dissonant and Repugnant The Old and New Testament the Prophets and Apostles are consonant to themselves and to one another which is a great Argument of the Truth of them There is nothing in one Place of Scripture opposite to the true Meaning which the Holy Ghost hath revealed and asserted in another The Contents of the whole Book whether you look into the Doctrinal or Historical Part of it have nothing contradictory in them All the Authors of it agree in their Testimonies and assert the same thing and consent among themselves It is the Nature of Lies and Forgeries that they hang not together as Lactantius on the like Occasion hath observed Especially if you search very inquisitively and narrowly into them you will perceive that they are thin and slight and may easily be seen through But the Contents of these Writings have been diligently inquired into and with great Care and Industry examined by all sorts of Persons and yet they are found to be every ways Consistent with themselves and the Testimony of the Writers is known to be Concurrent and Agreeing All wise and curious Observers must needs grant that there is no Book under Heaven that parallels the Scriptures as to this Which shews that they are more than Humane Writings yea that they were Divinely inspired and dictated And this I take to be the Sense of St. Peter who assures us that no Prophecy of the Scripture is of private Interpretation He speaks of the first Rise of those Prophecies which are in Scripture they are from God they are not of private Interpretation they are not from Man's Invention they are not of his own Brain and Fancy but they are to be esteem'd to be as they are Divine and Heavenly Oracles Thus the Word of God is Witness to it self and stands in need of no others The Scripture is sufficiently proved by what is in it and is to be believed for its own sake Which made an antient Writer say We have compleat Demonstrations out of the Scriptures themselves and accordingly we are demonstratively assured by Faith concerning the Truth of the things therein delivered Which cannot be said of any humane Writings in the World for they carry no such Native Marks with them But the very Inward Notes of the Truth and Authority of the Scriptures create in us a certain and unshaken Belief They may be known from all other Writings whatsoever by the Excellent Transcendent and Divine Matter contained in them and by the peculiar Manner of delivering and publishing it These I call Internal Proofs because they are taken from the Books themselves because they are something that we find there These assure us that they were written not by Man but by God There is yet another Internal Testimony I call it so because it is within Vs though not in the Scriptures As I have shewed you that the Holy Spirit speaks in the Scriptures and bears Testimony to the Truth of them so now I add that this Spirit speaks in Vs and works in our Hearts a Perswasion that the Scriptures are the Word of God By this Spirit we are enabled to discern the Voice of the same Spirit and of Christ in those Writings This witnessing Power of the Spirit in the Souls of Believers is asserted in Acts 5. 32. 15. 7 8. and in 1 Iohn 5. 6. From these Places it is clear that there is an Illumination of the Spirit joining with our Consciences and Perswasions and this Spirit powerfully convinces all Believers of the Truth of the Scriptures This Testimony follows immediately on our setting before us the Inward Excellencies of the Scripture as I have represented them for God makes use of those Evidences and Arguments to beget a Belief in us of the Divine Authority of Scripture The Spirit enlightens and convinces Mens Minds by those Means but more especially he urges these Evidences on the Hearts of the Religious and Faithful and thereby brings them to a firm Perswasion of the Scriptures being the Word of God This is no Enthusiasm because it is discovered to us by proper Means and Instruments whereas that is without any and is generally accompanied with the despising of them But the Evidences and Notes in the Scripture are the Reasons and Motives of our Belief only the Holy Spirit comes and prepares and sanctifies our Minds and illuminates our Consciences and causes those Arguments and Motives to make Impression upon us and effectually to prevail with us and to silence all Objections to the contrary Thus the Truth of Scripture is attested by the Holy Spirit witnessing in us But when I say the Testimony of the Spirit is a Proof of the Truth of the Scripture I must adjoin this that this Proof serves only for those that have this Spirit it may establish them but it cannot convince others No other Man can be brought to be perswaded of the Truth of those Sacred Writings by the Spirit 's convincing me of the Truth of them Besides this Proof is not in all that really believe the Truth of these Books some may be convinced of the Truth of them without this but where this is it is most Powerful and Convictive and surpasses all other degreâ— of Perswasion whatsoever There is no such câ—tain knowledg of the Truth of these Holy Wâ— tings as by the Testimony of the Sacred Spirit 〈◊〉 the Hearts of Men produced there in a ration â— way and in such a manner as is most sutable 〈◊〉 our Faculties CHAP. II. External Proofs of the Truth of the Holy Scriptureâ— Viz. the wonderful Preservation of them and Vniversal Tradition Which latter is defended against the Objections of those that talk of a New Character wherein the Old Testament is written Thâ— Iewish Masoreth attests the Authority of these Writings The Hebrew Text is not corrupted The Points or Vowels were coexistent with the Letters F. Simon 's Notion of Abbreviating the Historicâ—â— Books of the Old Testament rejected The New Tement vouched by the unanimous Suffrage of the Primitive Church The
mystical Sense of Christ who was the true Melchisedek that is King of Righteousness and King of â—eace This mystical Interpretation of that historical Passage is vouched by the inspired Penman who wrote the Epiâ—tle to the Hebrews Again it is written viz. in Gen. 16 21. that Abraham had two Sons the one by a Bond-maid the other by a Free-woman This is the Letter or History Now observe the figurative Interpretation of it which things saith the Apostle are an Allegory for these are the two Covenants that is these two Mothers Hagar and Sarah denote the two Covenants the Law and the Gospel the one from the Mount Sinai which gendreth to Bondage which is Hagar for this Hagar is Mount Sinai in Arabia that is the Law was given on Mount Sinai and brings Servitude and strict Observances with it this is represented by Hagar for the Name of Hagar signifies the Mount where the Law was given and answereth to Jerusalem that now is that is the present State of the Jews The Hagarens i. e. the Arabians and all that spring from Ismael as Historians tell us no less than the Apostle intimates here are bound by their own Laws to be circumcised and observe therein the Mosaical Law like the Iews and so they like Hagar their Mother are in a servile Condition still are in Bondage with their Children But Jerusalem which is above is free which is the Mother of us all that is Sarah which denotes the State of the Gospel that new City which Christ brought with him from Heaven of which all Christians are free Denizens is a free Woman and signifies that we Christians Gentiles as well as Jews for she is the Mother of us all are free from all Moses's Rites and are justified without them Gal. 4. 22 24 25 26. Thus it appears from the Apostle that besides the historical Sense there is a higher and nobler in the Old Teâ—tament and particularly in that Place of Genesis where the two Mothers Sarah and Hagar and the two Sons Isaac and Ishmael were designed to signify the different State of those in the Church of God they respect the Law and the Gospel the Mosaical and Christian Dispenâ—ation There was this besides the bare historical Sense From the same Divine Writer we learn that the Pillar of the Cloud the passing through the red Sea the Mannah the Drink out of the Rock and the Rock it self which you read of in Exodus had a spiritual meaning and therefore some of these especially are expresly called spiritual they did eat the same spiritual Meat and drink the same spiritual Drink for they drank of that spiritual Rock which followed them and that Rock was Christ. 1 Cor. 1 c. 1 2 3 4. Hence it is evident that this historical Part of the Book of Exodus is likewise symbolical and capable of a spiritual Construction though still the Truth and Reality of the History remain entire So what we read in Numb 22. 9. viz. that Moses made a Serpent of Brass and put it upon a Pole that if any Man bitten with a Serpent beheld it he might live i. e. be cured of the venemous Biting hath a secondary meaning in it as our Saviour himself interprets it namely that the Son of Man should be lifted up that whosoever believeth on him should not perish but have everlasting Life John 3. 14 15. The lifting up of the brazen Serpent upon a Pole in the Wilderness signified the lifting up of Christ upon the Cross for the healing and saving of all that look up to him with an Eye of Faith Thus when we read that God swore in Numb 14. 28. that the murmuring and unbelieving lsraelites should not enter into Canaan which the Psalmist calls their Rest Psal. 95. 11. the primary historical Sense is well known but besides this there is a secondary or spiritual one which our Apostle hath acquainted us with in Heb. 4. 1 c. Whence you may gather that in the History of the Israelites entring into the Promised Land and of the greatest Part of them that came out of Egypt being shut out there is a secondary meaning included viz. that Believers shall possess the Heavenly Canaan they shall enter into their everlasting Rest that Rest which remains to the People of God but Unbelievers shall come short not only of the Promise whicâ— is left of entring into this Rest but the Rest it self Thus you will find that Place in Numbers interpreted by the inâ—allible Apostle Again this mystical or secondary Sense is observable in those Places in the Mosaick Law which speak of the Rites and Services and Levitical Priesthood which the Jews were under as you may infer from three Chapters together in the Epistle to the Hebrews where the Apostle applies those things in a higher Sense viz. to Christ himself and his offering himself upon the Cross than ever was intended by the Letter But this double Sense of Scripture is no where more remarkable than in the Book of Psalms The 22d Psalm though primarily it be meant of David when he was in great Distress and forsaken of God yet secondarily i. e. mystically it is to be understood of our Blessed Savioâ—r when he was in his Passion and hung upon the Cross and accordingly you will find the first Words of it applied by himself Mattâ— 27. 46. My God my God why hast thou forsaken me And other Passages of this Psalm the 8th 16th 18th Verses are taken notice of by the Evangelist as fulfilled at that time Matth. 27. 35 43. Now it is certain they could not be fulfilled unless they had been meant in this mysterious Sense of Christ. The latter Part of the 16tâ— Psalm is spoken in David's Person and is without doâ—bt in the first and immediate Sense of it to be understood of him and of his Hopes of rising after Death to an endless Life But it is as clear from Acts 2. 25 c. that it was spoken of Christ the Son of David and who was typified by that holy King and Prophet for St. Peter saith there in his Sermon to the Jews David speaketh concerning him I foresaâ— the Lord always before my Face for he is on my right Hand that I should not be moved Therefore did my Heart rejoice and my Tongue was glad Moreover also my Flesh shall rest in Hope Because thou wilt not leave my Soul in Hell neither wilt thou suffer thy Holy One to see Corruption Thou wilt shew me the Path of Life c. Which are the four last Verses of that Psalm before-named and you may see in the following Words of this Chapter what the mystical Interpretation of them is according to that Apostle who had the Spirit to direct him to the utmost meaning of those Words Part of the 68th Psalm though it be David's Thanksgiving for the present Mercies he received yet undoubtedly it is a Prophetick Praising of God for the glorious Ascension of
Ornaments of the Soul Nay whatever Apparel is light and vain and any ways administers to Lust or Pride or Wantonness is wholly to be laid aside as sinful and unlawful In the same Chapter of the forenamed Epistle to Timothy you read that Adam was not deceived but the Woman ver 14. We know that Adam was deceived but yet in a Comparative way of speaking he was not that is his Deception was not so gross and inexcusable as that of the Woman It is said of the faithful Patriarchs that they received not the Promise Heb. 11. 39. i. e. in comparison of what we have since received They received it not in the full extent else you cannot make sense of the following words God â—aving provided c. In the foresaid Chapter of St. Peter 't is said Baptism doth also now save us not the putting away the Filth of the Flesh but the answer of a good Conscience towards God ver 21. This not seems to be Exclusive and Negative and thence some have made use of this Text to null the sacred Ordinance of Baptism which in Contempt they call Water-Baptism But they err not knowing the Scriptures and particularly not attending to the sense of this place where not is no Absolute Negative but a Comparative Not the putting away the Filth of the Flesh i. e. not the Outward Baptism simply and only or not that in Comparison of the other viz. the Inward washing and purifying by the Spirit And many other places it is impossible to understand aright unless you make use of this Observation which I have here exemplified namely that a Comparison is commonly in Scripture express'd by an Antithesis or which is all one that a Negative is put for a Comparative In the next place I might observe to you that an Hendyadis is very usual in Scripture that is two things are put severally to signify but one as Let the Lights be in the Firmament for Signs and for Seasons Gen. 1. 14. i. e. as some Expositors think tho I am not satisfied about it Let them be for Signs of the Seasons And they who read Psal. 17. 13 14. thus Deliver my Soul from the Wicked by thy Sword from Men by thy Hand tell us here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sword and the Hand for a Sword handled or drawn as if the Psalmist called upon God here to be his Champion and to deliver him by fighting for him That in Mat. 3. 11. is of the nature of an Hendyadis for â—aptizing with the Holy Ghost and with Fire is the same with baptizing with the Holy Ghost who is as Fire and so here One thing is express'd as if it were Two Some think there is the same Figure in Iohn 3. 5. Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God Water and the Spirit i. e. say they the Spirit that is like Water cleansing and purifying the Soul But I conceive it may be doubted whether this and the former way of speaking be the same for if Water in this place signifies Baptâ—sm as the Antients interpreted it then 't is not the same thing with the Spirit but distinct from it and consequently here are not two things put for one But doubtless there are in Mat. 24. 31. He shall send his Angels with a Trumpet and a great Sound i. e. with a Trumpet that hath a great Sound that makes a great Noise or as our Translators render it with a great Sound of a Trumpet To this way of speaking may be referr'd Iohn 11. 33. He groan'd in the Spirit and was troubled i. e. he groan'd in his troubled Spirit And of this kind is Acts 14. 13. The Priest of Jupiter brought Oxen and Garlands i. e. Oxen crown'd with Garlands as was usual when they sacrificed to Iupiter One thing is here intended tho 't is express'd by two To this Figure appertains Acts 15. 28. It seemeth good to the Holy Ghost and to us that is to us directed moved and guided by the Holy Ghost I doubt not but an Hendyadis gives the best account of 1 Cor. 2. 4. My preaching was in Demonstration of the Spirit and of Power i. e. of the Spirit who was Powerful and enabled me in an extraordinary manner to demonstrate the Truth of the Gospel and to convince Gainsayers and who also enabled me to work Miracles for the confirming of what I preached This is the same with Rom. 15. 19. the Power of the Spirit of God by which as he there tells us mighty Signs and Wonders were effected The like mode of Speech is observable in the Apostle's words in 1 Thess. 1. 5. Our Gospel came unto you in Power and in the Holy Ghost i. e. the Holy Ghost shew'd himself Powerful in the Apostles Preaching and Miracles Lastly under this Head may be rank'd Col. 2. 8. Philosophy and vain Deceit that is Philosophy which is both vain and deceitful To proceed a Prolepsis is another usual Figure in Scripture especially in the Old Testament Such is that in Gen. 4. 16. Cain went and dwelt in the Land of Nod where it seems to be implied that Nod was the Name of that place which he went to and that it was named so before he went to it whereas it is most probable that that Place was not call'd by that Name at that time for it had its Name of Nod given to it from Cain's going thither who was a Vagabond So there is a plain Prolepsis or Anticipation in Gen. 14. 7. They smote all the Country of the Amalekites tho at that time there were no Amalekites and therefore the Country could not be named from them In 1 Sam. 4. 1. it is said Israel pitched beside Eben-ezer but there was no place of that Name then for you will find it given afterwards Those words in Gen. 29. 20. Iacob served seven Years for Rachel are spoken Proleptically not as if he did not marry Rachel before the seven Years were expired We read in Gen. 35. 19. and ch 48. v. 7. that Rachel was buried in Bethlchem but it is well known that that was not the Name of the Place till after Moses So Hebron and some other Names of Cities are mention'd in the Pentateuch and yet the Names were not given till after Moses's Death In Ios. 4. 19. the Israelites are said to encamp in Gilgal but that place is called so by Anticipation for it had that Name afterwards ch 5. v. 9. And other Instances there are of this nature in the Book of Ioshuah the Names of several places mentioned in it are of a later Date than Ioshuah's time The Jews conjecture is very probable that Ezra after the Captivity when he collected the several parts of the Bible and set them in order left out some of the antient Names of Places and inserted some modern ones that is he added the Names of Places which were unknown and not used in the days of
longer delightful they are vile and of no account for the Youthful and Mercurial Spirit is exhausted in this Foggy Cloudy Weather of Expiring Age the Quicksilver subsides in these Old Weather-Glasses and will never ascend again I might add also that the Vessels and Organs that properly belong to the forming of the Voice those Daughters of Singing are by Age disabled and weakned Next it is said ver 5. They are afraid of that which is high The plain meaning whereof is this that Aged Persons dare not ascend any high or steep Place their Breath is short and therefore they avoid climbing And when they tread on low Ground and walk in a smooth Path yet even then Fears are in the way i. e. they are afraid of stumbling and falling because their â—eet are infirm and their Steps unsteady which they therefore indeavour to fix with a Staff To which the Hebrew Masters allude when they say Two are better than three that is the Feet of Young Men are better to walk than those of the Old though they are usually three Another Member of this Description is that the Almond-tree flourisheth i. e. as it is expounded by Grotius and by the Generality of Commentators Gray Hairs which are the usual Badg of Decrepid Years appear the Head now grows white and hoary like the Blossoms and Flowers of the Almond-tree whose Fruit was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head saith Athenaeus as if it had relation to this Part. Again 't is added the Grashopper is a Burden i. e. the least the lightest thing say Expositors generally seems to be heavy and burdensom to the Aged because of their Faintness and Weakness Or rather I should interpret it thus with reference to what was said before and is so noted and common an Indication of Declining Years the Grashopper as little as it is lies heavy on their Stomachs for you will find in Lev. 11. 22. that the Grashopper is reckoned among the Clean Meats and was commonly eaten in those Days And this here mentioned is of that very Species as the using of the same Hebrew Word both here and there lets us know Even this light kind of Food was a Burden to their weak Stomachs What can be more obvious and plain than this Exposition of the Words especially when it follows Desire fails as all other Inclinations that were vigorous in them in their juvenile Years do now flag so this towards Food more signally doth so And that this was thought to be the meaning of this Clause of the Words is apparent from the Version of the LXX and the Vulgar Latin both which express Desire by Capers a known Fruit whereby an Appetite is excited So that this way of speaking is metaphorically used to denote the Defect of Appetite in Aged Men whose Stomachs are depraved And this is no wonder because they go to their long Home and the Mourners go about the Streets they are hastning to the Grave and shall in a short time be carried out by the Mourners to their Funerals But yet before this Day arrives they have farther Evils to undergo For saith the Wise Man when this great Number of Years is gone over their Heads they will find that the silver Cord is not lengthned for so the Hebrew hath it the word Rachak which is here used signifying elongari longè esse and then in the General this may be the Sense of this Clause the Thread of Life that is the Precious Cord or String of Silver begins now to be cut short they must not expect to stay many Days in the Land of the Living But we may rather follow the Interpretation of those who apply this Passage to some particular Part of the Body as the other Members of this Verse seem also to be restrained and so the silver Cord is loosed as we translate it i. e. the Spinal Marrow which is white like Silver and lengthned out like a Cord or Rope decays and grows loose and then the Nerves which are derived from it and consequently the whole Body feel the ill Effect of it in Palsies and Convulsions and an universal Weakness Thus it is when the Body is worn out with Age when these evil Days come all things portend Ruine and a final Period The House as the Body is said to be is falling and all things belonging to it are hastning to their Destruction Not only the silver Cord is loosed but the golden Bowl is broken by which some think is here meant the Cranium or Pan in which that choice Visâ—us of the Brain is contained and secured or perhaps the Semicircular Membrane which is next to this Bowl and is it self lined with a thinner Membranous Substance is here designed Vatablus and Drusius and others interpret the Words thus and tell us that these Meninges are said to be of Gold not only by reason of their Colour but because of their great Worth and Value in that they are a Guard and Covering to the noblest Part of Man's Body Or the Brain it self may be here meant the Seat and Throne of the Rational Soul and the Origine of all the Nerves And then observe here that the Golden Bowl and the Silver Cord are fitly joined together by this Divine Writer for the latter is but an Appendix of the former the Marrow of the Back-Bone is but the Cerebrum extended the Brain lengthned out or it is according to Solomon's Stile here a Rope a Cord of Brains But the Head and Beginning of that Medulla is that which is properly called the Brain the Great and Only Laboratory of the Animal Spirits from whence they are diffused by the Nerves into the several Members of the Body in order to all the Functions and Operations of Life This gullath hazahab this Golden Bowl this Lordly Dish this roundish Mass of choice Matter is at last broken which is as much as to say this upper and nobler Part of the Body shares in the Ruines which Old Age makes whence it is that the Clogging of the Passages of the animal Spirits with indigested Humours the Obstructions or Relaxations of the Nerves Pains in the Head Melancholy Giddiness Drowsiness yea Lethargies and Apoplexies which impair or wholly destroy both Sense and Motion are the dangerous Maladies of this Part of the Body and are more especially the mischievous Companions of the Aged And as the Animal so the Vital Parts feel the Decays which a Long and Sickly Life brings with it which the Wise Man means when he adjoins the Pitcher is broken at the Fountain The Pitchers for the Plural is intended when the Singular is mentioned as I have shewed to be frequent in Scripture-Stile are the Veins and Arteries whose Office it is to carry and recarry Blood to and from the Heart that is the Fountain as Pitchers or Buckets are first let down into the Well and then convey Water thence Through these Vessels the Blood continually passes and that
41. That which is born of the Spirit is Spirit John 3. 6. The Flesh lusteth against the Spirit and the Spirit against the Flesh Gal. 5. 7. This is the frequent Acception of the Word in the New Testament Yea 9. Not only the Holy and Godly Nature the Renewed Disposition and Temper but even that which is Unholy and Ungodly the Old and Unregenerate Principle of Man is also known by this Name The Spirit saith St. Iames that dwelleth in us lusteth to Envy ch 4. 5. where by Spirit is meant the Sensual and Carnal Part of Man And so before we took notice of the Spirit of Slumber of Whoredoms and the like Thus much of the word Spirit as it hath reference to the Soul of Man and its Faculties Only I will add this that this Word applied either to the good or evil Operations of the Mind signifies to us the Reality and Efficacy of them and represents their great Vehemency for they proceed from the Spirit of Man which is vigorous and active Though this Word likewise may refer to the Original and Source of these Actions for there is in Men a Double Spirit a Good and an Evil one the Spirit of the World and the Spirit which is of God 1 Cor. 2. 12. Hence in the Stile of Scripture good and evil Actions are frequently attributed to some Spirit for they are Results either of the Good or Evil one that inhabits in them Eighthly Angels both good and bad are signified by this Word First the Good ones Heb. 1. 7. He maketh his Angels Spirits which is taken from Psal. 104. 4. Are they not all ministring Spirits Heb. 1. 14. Secondly the Evil ones who in the Old Testament are call'd Evil Spirits and Lying Spirits and in the New Testament Vnclean Foul Familiar Spirits Spirits of Divination Rejoice not saith our Saviour that the Spirits i. e. the Devils as appears from ver 17. are subject unto you Luke 10. 20. The Spirit that worketh in the Children of Disobedience Eph. 2. 2. is no other than Satan I question not but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eph. 6. 12. are no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits of Wickedness which are said to be in high or Heavenly Places because these Wicked Spirits are so hardy as to encounter often with the Good Angels they labour to wrest the Souls of the Faithful out of their Hands whilst they are conducting them through the Ethereal Regions to the Mansions of Glory in the highest Heavens And if they have the Confidence to grapple with those Blessed Spirits certainly they will not fail to assault Us weak and sinful Creatures Wherefore as the Apostle adjoins in this Place we must take unto us the whole Armour of God that we may be able to wrestle against these spiritual Wickednesses or rather wicked Spirits So in Rev. 16. 14. Spirits of Devils are as much as Devilish Spirits or Evil Angels Ninthly The same Word is used to express an Apparition or Seeming Shape of a Body without real Corporeity as in Luke 24. 37. They supposed they had seen a Spirit They had a Notion of a Spirit 's appearing though as a Spiâ—it it was impossible to be seen of it self for being void of Matter and Quantity it could not be the Object of the Bodily Senses which true Account of a Real Spirit our Saviour gives them in these Words A Spirit hath not Flesh and Bones ver 39. i. e. it hath nothing Corporeal belonging to its Nature and Essence Which brings me to the next the Tenth Acception of the Word and that is this it signifies a Spiritual Immaterial Substance wholly devoid of all Matter John 4. 24. God is a Spirit i. e. he is a Substance in which there is nothing of Body or Quantity he is an Intelligent and Thinking Being which high Privilege and Excellency no Material thing is capable of Lastly A Breath a Wind a Blast are synonimous with Spirit in the Holy Stile as in Eccles. 11. 5. Thou knowest not what is the way of the Spirit i. e. of the Wind as is evident from the former Verse where the word Ruach is so â—endred And in Ezek. 37. 9. the four Spirits or Winds are the same and so the word is used twice more in that Verse Thus 't is in the New Testament in Iohn 3. 8. The Wind bloweth where it listeth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally translated Spirit in the New Testament is here translated Wind and that very rightly according to the Interpretation of several of the Antient Fathers Particularly the Air the Wind or Breath which is drawn in and sent forth by the Lungs hath this Denomination Thus in Iob 34. 14. Spirit and Breath are the same And those Words in Iohn 19. 30. He gave up the Ghost or Spirit are expressed thus in another Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expired he yielded up his Breath Luke 23. 46. To this refers 2. Thess. 2. 8. Whom the Lord shall consume with the Spirit i. e. the Breath of his Mouth which is the same with Isa. 11. 4. With the Breath of his Mouth shall he stay the Wicked To conclude the three Words in the three Learned Languages for Spirit signify Wind or Breath and that in the first and original Sense of them This alone is the Proper Signification of the Word but as for all the other Acceptions of it before-mentioned they are secondary and improrper The word Spirit is improperly applied to the Person and to the Gifts or Graces of the Holy Ghost it is improperly attributed to the Souls of Men and their Faculties and Operations it is improperly spoken of Angels or Devils or of any of those other things â—fore-named except the last But these are the Different Acceptions of the Word in the Sacred Writings according to that Observation which I have made of it at several times and perhaps there are some Other Denotations of this Word which I have not taken notice of I instanced in This whereas I might have instanced in many more to let you see how Large and Extensive the Meaning of some Words in Scripture is and thereby to give you some Account of the Difficulty and Perplexity of the Holy Stile in some Places which yet you see we may render very intelligible and plain by a diligent Enquiry into and Comparing those Places where these dubious Words occur But still to give you a farther Account of the Different Acceptions of Terms I could sufficiently prosecute this tho I confin'd my self to the Hebrew Words of the Old Testament It would most fully appear that the same words in this Holy Volume signify Different things I shall only propound the several Particulars and leave them to be distinctly applied upon occasion by those that have leisure to do it It is well known that Vau is a Conjunction Copulative but it is of other Use in several Places which indeed is common to it
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
Ghost saw to be most profitable and necessary for the Church That one would think should content us So as to his Songs which were a thousand and five as we read in the fore-mentioned Place there is but One of them that hath arrived at our Hands and was thought worthy to be inserted into the Sacred Writings unless we reckon the Forty fifth Psalm to be a Song of his This then adds to the Excellency of these Writings of Solomon which we have that they are Choice Pieces selected even by the Holy Ghost who was the Prime Author of them This surely may satisfy us that the Books or Writings of this Wise Prince which were most Excellent and which were dictated by the Spirit are transmitted to us and are Part of the Bible Thus there is nothing lost that belongs to the Canonical Scripture of the Old Testament And whereas it is Objected that some Places are quoted in the New Testament as taken out of the Old and yet are not to be found there as Mat. 2. 23. Iames 4. 5. Iude v. 14. I answer as to the first that from those Words That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene no Man can gather that some of the Canonical Books of Scripture are missing because if you take the Prophets here for Prophetick Men who spoke only and did not write then there were no Books of theirs to be lost Or if by Prophets you understand the Penmen of the Bible it may be shew'd that what they foretold is still extant in their Writings For though those individual Words He shall be call'd a Nazarene are not found among the Prophecies of the Old Testament yet the Purport and Sense of them are there and the Places to which they have reference are very obvious as I have shewed in that particular Interpretation of the Words which I have offered to the Publick in my Enquiry into some Remarkable Texts of the New Testament Thence I hope it will appear that the Objectors have no ground for what they alledg and also that the Iews Cavil against this Place of St. Matthew where they say he quotes a Text out of the Prophets which is not to be found in any of them is void of all Reason Another Place which is wont to be mention'd on this Occasion is Iam. 4. 5. Do you think that the Sâ—ripture saith in vain The Spirit that dwelleth in us lusteth to Envy Which Words are no where to be found in Scripture therefore say they some Part of the Holy Writings is lost And Sir N. Knatchbull seems to say that this is Passage taken out of the Writings of the Prophets which â—re missing at this Day In answer to this some say that Gen. 6. 3. is the Place of Scripture here referr'd to but after they have taken a great dealâ—of Pains to make this out their labour is in vain for surely no Man of free and unprejudiced Thoughts will be perswaded that those Wordâ— My Spirit shall not always strive with Man are of the same Import with these The Spirit that dwelleâ—â— in us lusteth to Envy This Exposition is built upon a mistaken Notion of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contendet which our Translators truly rendâ—â— shall strive some fancying that it is to be derivâ—â— from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sheath and then forsooth the Soul or Spirit is a Sword Lowis Chappel and some Others as groundlesly make these Words an Interrogation Doth the Spirit that dwelleth in us lust to Envy and think they refer to Numb 11. 29. Enviest thou for my sake The Question say they is a Negâ—tion and is as much as if it had been said Doth the Scripture and the Holy Spirit teach you to contend to be envious and quarrelsom No. But this likewise is forced and strained and an impartial Eye cannot possibly see any Affinity between the two Places of Scripture besides that there is one Interrogation to introduce another which confounds the Stile The plain and unforced Answer is this that St. Iames doth not here quote any Particular Place of Scripture as if there were such express Words in the Old Testament as are here set down by him He only tells us what is generally deliver'd in Scripture viz. that Man's Nature is depraved and corrupted that it is enclined to Envy as well as to other Lusts and Unlawful Affections Or If any â—ne Particular Place be referr'd to more than another it is probable it is that of Gen. 6. 5. or ch 8. v. 21. where we are told that the Imaginations or the Purposes and Desires of Mens Hearts are evil from their Youth yea they are only evil and that contiâ—ually The Words then are not to be understood of the Divine Spirit but of that Corrupt Spirit which is in Men not the Spirit which is of God â—â—t the Spirit of the World as the Apostle Paul distinguisheth 1 Cor. 2. 12. This Spirit lusteth to Envy and prompts Men to all other Vices And 〈◊〉 for the next Words He giveth more Grace they refer not to the Spirit here spoken of but to God who though he be not named in this Verse is twice in the immediately foregoing one He giveth 〈◊〉 Grace he according to his good Pleasure restrains Mens Lusts and envious Desires and teâ—cheth them Humility Submission and all other Divine Vertues Or according to a late Worthy Critick it i. e. the Scripture giveth more Grace for that it saith c. In this Holy Book there are Examples of some Persons in whom this Spirit of Envy was restrained When the Apostle then here saith Do you think that the Scripture saith in vain c. we must not wonder that those very Words are not found in any Part of the Old Testament for the Apostle only speaks here of what may be deduced from these Sacred Writings or what is said in them to the same purpose though in other Words There are many Places of Scripture which speak of the Lusts of that corrupt Spirit which is in us whereby we are stirr'd up to Envy and Strife From several Texts we may gather that Man's Nature is prone to these and the like Passions This I take to be the true Account of the Words In the same manner we are to understand Luâ—â— 11. 49. Therefore said the Wisdom of God I will send them Prophets and Apostles c. There is no partâ—cular Text that hath these Words but there are several Prophecies to this Purpose So Ephes. 5. 14. He saith Awake thou that sleepest and arise from the dead and Christ shall give the Light is not meanâ—â— of any such particular and individual Words 〈◊〉 of the Spirit 's speaking in the Gospel to that Effect though I know Dr. Hammond and others refer i◠〈◊〉 Isa. 60. 1. and some Interpreters to Isa. 51. 9. 〈◊〉 you will not find these or such Words in either of those Places That Passage in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated other and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst as also this latter in ch 10. v. 3. There is a misplacing of the Words in ch 11. v. 36. the bright shining of a Candle instead of a Candle by bright shining for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ch 12. v. 39. the good Man of the House is too vulgar an Expression and may be chang'd into the Master of the House which is the genuine Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Words in v. 46. at an Hour when he is not aware may well be altered thus in an Hour in which he knoweth not for so it is according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ch 16. v. 8. the due rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not wiser in the Generation as 't is rendred but for or towards it And besides 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be translated for their own Generation In ch 17. v. 9. I trow not may be changed for I think not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is best to leave out all Obsolete and Antiquated Words as I wist I wot or ere c. and change them for those that are more in use In v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular is wrongly translated Voices in the plural In v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is transâ—ated the same Day but in the next Verse 't is in the Day when one of these viz. the former is not the right Translation Neither is that in ch 19. v. 44. one Stone upon another for in the Original it is a Stone upon a Stone That is not an accurate Version in ch 22. v. 22. as it was determined for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to what was determined And that is not exact in ch 23. v. 46. I commend my Spirit for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the future Tense should be rendred I will commend In ch 24. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sad but this is short and defective and so the Translators thought when they rendred this very Word in Mat. 6. 16. of a sad Countenance which is the true import of the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 38. of this Chapter should be rendred do ascend or rise up if we will express the full meaning of the Word Some Texts of St. Iohn are not so well translated as they might be as chap. 1. v. 15. Iohn bare witness of him which being in the present Tense in the Greek should be rendred beareth witness In ch 3. v. 2. the same is not according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies this Man In v. 8. canst not tell may be changed for knowest not which is more simple and according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in 2 Cor. 12. 2. the like alteration may be made In v. 16. whosoever is not the true English of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one Our Translators in ch 4. v. 23. turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus he seeketh such to worship him but query whether it will not be better thus he seeketh such worshippers of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom he spake in the former Clause of this Verse In the last v. of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Miracle but then it would not be amiss to put the proper Signification of the Word which is a Sign in the Margin at least In ch 6. v. 9. the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is left out in the Translation The 53d v. according to the Greek is thus Ye have not Life in you but in the English thus Ye have no Life in you In v. 63. it is better to use the Word enliveneth than the Word quickneth because this latter to those that understand not the Original and consider not what follows in the Verse is a dubious Word and they may think that it signifies to make quick agile or nimble wherefore 't is better for the sake of some English Readers to lay aside the old Word quickneth both here and in some other Places and to use the Plainer Word enliveneth or maketh alive Ch. 7. v. 17. is translated thus If any Man will do his Will but it is short of the Greek according to which the Words must run after this manner if any one willeth i. e. desireth purposeth or resolveth to do his Will Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 26. is not exactly english'd thus this is the very Christ but thus this is verily or truly or indeed the Christ. In ch 8. v. 3. the Preter perfect Tense is mistaken for the Present Tense brought for bring this latter must be used here especially because the Words go on in the next Verse in the Present Tense and are accordingly rendred by the Translators The 14th v. of this Chap. though I bear record of my self my record is true should be translated after the manner of ch 5. v. 31. if I bear witness of my self my witness is not true because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Words in both Places and therefore it is fit in the same Book to render them alike and not as here record in one Text and witness in another bear record in one Place and bear witness in another In v. 56. to see my day is not an exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this rather that he may see my Day In chap. 10. v. 10. for is redundant and therefore may be omitted Or else turn for into that he may which is according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ch 11. v. 26. he shall never die is not the strict Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he shall not for ever die In ch 12. v. 43. the Praise of Men and the Praise of God should be the Glory of Men and the Glory of God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word in both Places In ch 13. v. 28. there is no mention in the Greek of a Table though there be in the Translation but however if this must be mentioned here then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred thus none of those that sat or lay at the Table not as it is now no Man at the Table See ch 12. v. 2. In ch 15. v. 22. the Word Cloke may be chang'd for Pretence for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translators make these Words in ch 17. v. 2. that he should give eternal Life to as many as thou hast given him to be the English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the right rendring is this that he should give eternal Life to them which is all that thou hast given to him for them or that all which thou hast given to him he may give unto them namely
be great Moral and Religious Qualifications likewise for this is the Book of God and therefore we must come to it with agreeable Inclinations Wills and Affections Men complain that there is a great Contention about the interpreting of Scripture and Different Parties can't agree whence they proceed to blame the Obscurity and Uncertainty of the Scripture it self But herein these Persons themselves are very blameable for this Disagreement in the interpreting of Sacred Writ arises not wholly from the Obscurity of it nor doth it proceed from the Uncertainty of it as some would suggest but from Mens Depraved Minds and Passions Wherefore our main Care ought to be 1st To free our selves from all Wilful Prejudice and Perverseness which have been the first and original Causes of misunderstanding the Scriptures Thus the Infernal Spirit when he tempted our Saviour most perversly quoted Psal. 91. 11. and misapplied it to his purpose And from him Hereticks and Seducers have learnt to cite and make use of Scripture to evil Designs viz. to uphold some Error or Vice What an Antient Writer of the Church saith of one sort of Heretical Teachers that they interpret the Sense of the Holy Writ according to their own Pleasure is true of them all their constant Practice is to strain and distort these Sacred Writings to construe them according to their own Fancies and to make them like an Echo speak what they please Their great Work in consulting and turning over this Volume is to find something they may misinterpret for their own Ends. Their Affection to a particular Cause makes them believe and assert any thing though never so improbable and then they alledg Scripture to back it though it be wholly foreign to the purpose These Persons are of the Number of those Depravers of Truth who as One of the Antient Fathers gives us their Character do not accommodate their Minds to the Scripture but pervert and draw the Mind of the Scripture to their own Wills This glossing and expounding of the Bible according to Mens corrupt Fancies is as M. Luther hath expressed it like straining Milk through a Colesack it blackens and deâ—iles the pure Word of God it depraves and falsifies the Mind of the Spirit Those Men are to be abhorr'd that submit not their Thoughts and Conceptions to this Sacred Standard who compel the Scripture to serve their Private Opinions who make no conscience of putting a Text upon the Rack to make it speak what it intended not of miserably torturing it that they may force it to confess what it never meant These Persons should be reminded how great a Sin it is to distort and deprave the Holy Writ and designedly to draw it to another Sense than it naturally bears And the Penalty is as grievous as the Crime for as the Apostle St. Peter informs us this Generation of Men wrest the Scripture unto their own Destruction 2 Pet. 3. 16. Wherefore let none presume to be guilty in this Nature and dare to follow their own sinister Imagiâ—ations in the interpreting of the Inspired Writings but let them attend to that Advice of a Pious and Learned Author We should be more willing to take a Sense from Scripture than to bring one to it Let us strive to know the naked and pure Meaning of the Spirit and in order to that read the Bible with an Unprejudiced and Sincere Mind which is an Excellent Interpreter Whereas 't is a certain Truth that Perverse Minds will pervert the Scriptures 2dly We ought to read these Divine Writings with great Modesty and Humility Let it not trouble us that some Parts of them are not level to our Understandings And where we cannot solve some things let us not arrogantly pretend to do it It is no Disgrace to confess our Ignorance here I can assure you this hath been done by the Learnedest Heads There is a Learned Ignorance as St. Augustin terms it and we need not be ashamed to be Masters of it These four things mention'd in Eccles 12. 6. I understand not saith Castellio I scarcely understand the thousandth Part of this Book saith he concerning the Apocalypse And 't is frequent with this Learned Man to say I know not the Meaning of this Place That Man is impudently rash who dares profess that he understands one single Book of the Bible in all its Parts saith Luther I own it that I am so blind that I cannot see any thing at all in that dark Place of Scripture Amos 5. 26. saith the Great Selden But the contrary Temper and Spirit have swell'd some with proud Conceits of their understanding some Passages of this Book when they have no true Apprehension of them in the least and accordingly they have endeavour'd in a supercilious manner to impose their crude Sense upon others not craving but commanding Assent to what they have propounded These bold Men forget what the Wise King saith It is the Glory of God to conceal a Matter to speak sometimes in so dark and hidden a manner that there is need of great searching studying and enquiring into the things that are said and yet at last they remain abstruse and unintelligible It hath pleased God the Wise Governour of the World that the Scripture should have Difficulties and Obscurities in it that there should be some things hard to be understood But as Socrates said of Heraclitus's Writings What he understood of them was very good and so he believed that to be which he understood not the like may we with more Reason pronounce concerning the Sacred Scriptures The Matters which we have Knowledg of which are the main Body and Substance of the Book are Excellent and Divine and so there is Reason to conclude that those Parts of it which are hidden from us are of the same Nature There is no occasion to find fault with the Sovereign Wisdom of God but it is our apparent Duty to lay aside Pride and to exercise Humility which will capacitate us to understand even those Great Mysteries and Abstrusities when we have with much Diligence and frequent Study search'd into them 3dly We must think our selves concern'd to purge our Hearts and Lives from all Deâ—ilements of Vice For 't is certain that a quick Brain a subtile Head and a nimble Wit are not so much required to the understanding of Divine Truth as an Honest Mind and a Religious Practice To Men of polluted Consciences and profane Manners the Scriptures seem dark and mysterious but to those of sanctified Minds and holy Lives they are as to the most part plain and clear These Qualifications render them as bright as a Sun-beam What the Turks are said to write on the back-side of the Alcoran Let none touch this Book but he that is pure may with great Reason and Justice be written on the Holy Book of Scripture and that only for a Pure Life is the best Commentator on these Writings A wonderful measure of