Faint Radiancy in comparison of what was afterwards on the fourth Day when we are told in what certain Subjects the Light resided and was as it were fix'd But now it was feeble and vagrant and was the first Result of some â—iry and luminous Matter which the Divine Spirit by his powerful Moving and Incubation had engender'd This Bright and Glorious Matter was the Second General Source of all Beings that is out of it were made the pure Aether the Sun and Stars and whatever belongs to the superiour Part of the World but these appertain to the fourth Day 's Work Now we are only to take notice of this Light as it is here the Catholick Term for the First Rudiment of the whole Celestial Creation as Earth was the word to express the First Matter of the Inferiour Part of the World And what is this Light but Fire or Flame that subtile Matter which heats and enlightens the World For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both lux and ignis as also the Greek Word imports So Heat is put for Light Psat. 19. 6. And I could observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used not only in Isa. 18. 4. but in other Places to express the Hebrew Word for Heat Which shews the Affinity if not the Identity of these two This Original Light then which was the Second Principle in the Creation is no other than those fine and brisk Particles of Matter whose Nature is to be in a Continual Agitation and which by their restless Motion and Pressure communicate Warmth and Light Vigour and Lustre where-ever there is need of them in the Universe Some refer the Creation of Angels to this first Day 's Work by reducing them to the word Heaven in the first Verse but I have suggested already that that Verse is a General Account of the Whole Creation and not of any Particular Day 's Production or else by Heaven and Earth there is meant the First Matter or Rude Draught of both therefore no such thing can be inferr'd thence Nor are we to think that the Angelick Order is comprehended under Light as I find some imagine because they read of an Angel of Light 2 Cor. 11. 14. for it is Material Light only that is the Product of the first Day 's Work I rather think that Moses designed not to include Angels in any Part of that Account which he gives of the Creation for he makes it his Business to speak of those Works of God which were visible and sensible and therefore 't is no wonder that the Angelick Spirits are not mention'd for they come not within the Compass of his Undertaking Hitherto we have had a View of the Two Primitive Materials of all visible Beings in the World viz. 1. The Formless Mass or Chaos whence 't is likely Aristotlâ— derived his First Matter which is according to him neither this nor that but mere passive Potentiality yet susceptive of any Form 2. The Active Light which was made to envigorate the dull and inert Matter of the Chaos and afterwards to be the Original of the Vast Luminaries of the Celestial Part of the World These are the General Elements of the Mundane System one gross and unactive the other subtile and penetrating the one the Matter of this inferiour Part of the Universe the other of those more spacious and extended Orbs above This I take to be the true Account of the Origine of the World though I have but few if any that concur with me in laying it down thus for the Chaos is generally made the Universal Source of the World But to me it seems to be but One Part of it and that of this Lower Division only which is very small in respect of the other I have only this to add here that it is this First Day 's Work alone that in the most proper and strict Sense ought to be call'd the Creation because now was made the First and Universal Substance out of which the Works of the other Days were produced though it is true in a latitude of speaking the Formation of the distinct Species of Beings was a Creation also And of these I proceed now to speak according to the Mosaick Method the same with that of the Creator On the second Day was the Lower Heaven or Firmament made call'd by this Divine Philosopher Rakiang i. e. the Expansion or according to the Seventy Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Vulgar Latin follows and renders it Firmamentum This was produced in the midst of the Waters and the Design of it was to divide the Waters from the Waters v. 6. i. e. as it follows the Waters under this Firmament from the Waters above it The Meaning of which is after all the wild Comments on these Words that whereas the Waters at first were heap'd together very high above the Earth in some Places the All-wise Disposer began this Day to make a Separation of them and to frame an Expansion for that is the simple and downright Import of the Hebrew Word between the lower and the higher Parts of the Waters so that now there was a Distance between them which was caused by the Interposition of Air between these lower and higher Parts of the Waters The Almighty Creator by attenuating and rarifying these transmuted them into an Aerial Body which shall always continue so i. e. shall remain really distinct from the crasser Subsistence of Water Therefore in plain Terms this Expansum is the Whole Region of Air and we cannot imagine any other Expansum or Out-spread Firmament which divides the superiour from the inferiour Waters i. e. the Clouds from that vast Body and Mass of Waters which at first cover'd the Earth and soon after as you shall hear were disposed of into particular Receptacles and were denominated the Seas But yet in a large way of speaking this Firmament here spoken of is all that Extended Space for that I say is the proper Denotation of the Word which reacheth from the Earth to the Place of the Stars which was made afterwards If it be asked why this Second Day 's Work hath not the same Approbation that the rest have I answer the Reason is not because it was not good but because it was but an Essay or Specimen of the two next Days Works for the Waters were but now begun to be separated which afterwards we find finish'd on the third Day and this Firmament was but a Beginning or Preparative to the Production of a higher and nobler Expansum on the fourth Day This we may conceive to be the Reason why the Epiphonema which is added to every Day 's Work God saw that it was good is not adjoined here On the third Day there was this fourfold Work 1. A Compleat Separating or dividing of the Waters 2. A Gathering of them into one Place which was then and is since call'd the Sea And it is most reasonable to believe that on the same Day that
and Sands of it by Reflection aâ— Repercussion of the Sun's Rays give such a Tâ—â— cture or Colour to the Waters but this also 〈◊〉 a mere Fancy and hath been confuted by thoâ—â— who have purposely writ of this Particular Sâ—â— viz. that Part of the Ocean on the East whiâ—â— strikes in with a Bay into the Arabian Shores aâ—â— parts Asia from Africa in those Places and â— those who have seen it and tell us it differs not froâ— other Seas In brief all impartial Writers agrâ—â— that it can't be call'd so from its Red Colour because it hath nothing of that to be seen in it Why then did the Learned Seventy Elders of the Jewâ— translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Red-Sea The Reasons we may conceive to be these because first the Hebrew word Suph gave some occasion for it it being as I said before that kind of Sea-weed which was used in dying of Cloth with a red Colour and so may be translated red as murex is purple because murex is that Shell 〈◊〉 of the Liquor whereof Purple is made But the chief and indeed the only proper Reason for the other was but an Occasion of this Version of the Seventy is this because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath reference to One that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Red and this was no other than Edom or Esau for in express words the Scripture saith Esau is Edom Gen. 36. 1. â—ow Edom in Hebrew is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â— Greek whence Philostratus saith Mare Eryâ—aeum was call'd so from Erythras with whom â—gree Strabo Curtius and other Historians who relate that it was named so from Erythraeus a King of that Country or Coast where this Sea is This â—rythras or Erythraeus was Esau who was called Edom it signifying the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—d that for these two Reasons both which are â—â—â—igned in Scripture and therefore we cannot â—â—â—stion the Truth of them First Because he â—as ruddy at his Nativity he came out red Gen. 25. 25. whence you read in the same Verse that â—e had his Name Secondly Because he was an â—xcessive Admirer and Lover of Red Pottage thus â—â—is expresly said in the 30th verse Therefore his Name was called Edom because he was so eager 〈◊〉 be fed with that red Broth. This Edom gave Deâ—omination to the Land where he was great and â—â—led and accordingly it was call'd the Land of Edom Num. 21. 4. and is so in other places and the Sea adjoining to this Land received its Name from him too therefore you find them both join'd together in this place in the Book of Numbers They journied by the way of the Red-Sea to compass the Land of Edom. As we know Seas are denominated from the Persons and People they belong to as the British the German the Indian the Ethiopian Sea so it is here the Red-Sea hath its name from Edom who is Esau i. e. Red who by the Greeks was accordingly stiled Erythras or Erythraeâ—â— which signifies the same Thus these Pagan Nomenclators have left us some Remains of Sacred History in this and other Names that they have impos'd upon Persons and Things The coming forth of the Israelites from Eâ—â— is attested by Berosus Strabo Numenius and 〈◊〉 The last of these whom we have quoted bâ—â— as a substantial Witness to the Verity of the 〈◊〉 saick History tells us that Moses who led â— People out of Egypt stole from the Natives of 〈◊〉 Country some of their sacred things which any 〈◊〉 may see is founded upon what we read in E 〈…〉 31. 21. 12. 25. They went not out empty 〈◊〉 took with them Vessels of Gold and Silver and Gâ—â—â— ments It is expresly attested by the same P 〈…〉 Historian that the Jews travell'd in the Deâ—â—â—â— of Arabia and that Moses came to Mount Siâ—â—â— with other things relating to their Travels throâ—â—â— that Place All which are Authentick Evideâ—â—â— of the Truth of Scripture-History Herodotus's Relation of the fiery Flying-Serpâ—â—â— in Arabia is a Confirmation of what we meet wiâ—â— in Numb 21. 6. where we are told that the Isrâ—â—â— elites were stung and tormented with Fiery â—â—â—pents in their Passage through the Wilderneâ—â— As to the Brazen Serpent mention'd in the saâ—â— Chapter whereby the Israelites were healed is may be no far-fetch'd Imagination to think thâ—â— the Magical Images and Sculptures among thâ— Heathens especially the Egyptians which tâ—â— Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabians 〈…〉 ruptly from the Greek Talisman were Imitati ons of this They were certainly for the saâ—â— purpose viz. to avert Evil and Mischief from Pâ—â—â—â—sons therefore Gaffarel thinks these Talisman weâ—â— the same with the Averrunci among the old Romans and some of the old Hebrew Doctors haâ—◠〈◊〉 them the name of Scuta Davidis on the same â—â—ount It is not improbable that the Images of 〈◊〉 and Mice which the Philistian Magitians 〈◊〉 use of were from the same Original and 〈◊〉 the first and earliest Emulations of the Ne 〈◊〉 For as to what Leunclavius saith conâ—â—â—ning the later Invention of the Talismans viz. 〈◊〉 they were not till Apollonius Tyanaeus's time 〈◊〉 that he was the Inventer of them is founded â—â—olly on their being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Iustin Martyr which supposing 〈◊〉 wise the Author out of whom he took it not 〈◊〉 be spurious imports only this that they were â—â—â—pared and used by him not that they were his â—vention Some tell us that the Telesmatical â—gure of a Stork or Scorpion made under a cerâ—ain Configuration of the Heavens hath driven â—way Storks and Scorpions just as the Figure and â—imilitude of a Serpent drove away the venomous â—iery Serpents and cured those that were stung 〈◊〉 them But I need not stay here to shew the â—ast Dissimilitude between the one and the other â—â—r the Brazen Serpent set up by Moses was not a â—elesme i. e. a Statue or Figure that hath its â—ower and Efficacy from the Influence of the Stars â—â—d the Shape of the Thing it self It cured not 〈◊〉 Art or Nature but by Divine Institution It â—as erected by the immediate Appointment and Direction of God himself and was moreover a Type and Representation of the Cruciâ—ied Jesus â—â—t the Telesmatical Images among the Pagans â—ere made on purpose to take the Influence of â—â—e particular Stars and operated as they said 〈◊〉 virtue of the Likeness of the Figures to the Things themselves We may more truly say they were acted by some Evil Daemons that desigâ—â—â— both to amuse and deceive the World and 〈◊〉 make these Telesmatical Preparations serviceâ—â—â—â— as generally they were to superstitious and idolatrous Ends. But that which I am chiefly to â—â—â—serve here is this that it is probable these Tâ—â—mans of the Pagans were derived at first from thâ— Brazen Serpent This is certain that many of theâ—â— Magical Rites were founded on
swiftly beginning its Course from the right Cavity of the Heart through the Arterious Vein the Branches of which are dispersed through the whole Lungs and joined to the Branches of the Veiny Artery by which it passes from the Lungs into the left side of the Heart and thence it flows into the Great Artery the Branches of which being spread through all the Body are united to those of the Hollow Vein which carry the same Blood again into the right Ventricle of the Heart But these Vessels by length of time become disordered and shattered these Pitchers are broken at the Fountain the Heart it self as well as they decaying and declining in its Office whence proceed Faintings Swoonings Tremblings Palpitations and other Distempers which are the Product of an undue Sanguification Lastly 't is said the Wheel is broken at the Cistern which an Ingenious Person understands of the Circulation of the Blood for that he thinks is intimated by the Wheel and its being obstructed by the Indispositions of Old Age. But it is much to be questioned whether Solomon as Wise a Man as he was knew any thing of the Circular Motion of the Blood throughout the whole Body I have no stronger a Belief of his Knowledg in this kind than that his Ships went to the East or West-Indies though I find both of these asserted by different Writers However I conceive this Circulation is not meant in this place for the word Bor Puteus or Cisterna baffles this Notion for this Author makes the Cistern here to be the Left Ventricle of the Heart whereas the Heart with both its Ventricles is rather a Fountain than a Cistern yea he had himself applied this Word to the Heart in his Exposition of the former Clause of the Verse and there was Reason for it because the Waters do spring and flow in a Fountain but they lie dead and moveless in a Cistern or Pit under Ground which is the same thing Wherefore I conclude that this Cistern must be something of another Nature and what is that but the Vrinary Vessels especially the Bladder This without any fanciful straining must be acknowledged to be the Cistern of the Body it being a Vessel situated beneath on purpose to receive and keep the Water that comes from the Ureters And here as in those Receptacles in the Ground the Water gathers a Sediment and grows muddy the evil Effects of which are too well known to Mankind This Vesica then which is made to gather and hold the Urine is properly Bor the word in this Place Puteus Cisterna And the Wheel is said to be broken at this Cistern when those Vessels and Organs which were appointed for the Percolation of the Blood that is the separating the serous Humour from it and for the transmitting it through the Emulgent Arteries into the Ureters and thence carrying it to the proper Vessel the Cistern which is made to receive it when I say these are put out of order and disturb'd then they cease to perform their proper Administrations in the Body whereupon immediately are produced in these dark and narrow Passages the Painful Stone and Gravel in the Kidnies and Bladder all other â—ephritick Distempers Ulcers Inflammations the Strangury and sometimes a total Suppression of the Urine together with the undue Evacuations of it Thus the Wheel is broken thus the whole Periodical Series of Operation in those Parts is spoiled and destroyed And perhaps this particular Phrase is here used by Solomon because the great Work at Wells and Cisterns or Pits for retaining of Water for a time was performed by Wheels So much for this excellent Delineation of Old Age which is it self a Disease a constant and inseparable Malady and is attended with many more And as the Bodies of the Aged are the Scene of Weakness and Infirmities of Pains and Languishments so their Souls are usually decayed and distemper'd Of both these Solomon gives us a particular Account and perhaps too much from his own Experience for 't is probable that the Miscarriages of his Youth had enfeebled Nature and we read that towards the Close of his Days he degenerated from his former Piety and so we have here a Full and Compleat Description of the Defects which too often accompany this Last Declension of Life which are set forth by Variety of Metaphors which I have made it my Business to explain to you CHAP. V. The Writers of the New Testament are delighted with the Vse of Metaphors Here is sometimes a Complication of them Ephes. 6. 13. c. Take unto you the whole Armour of God c. largely insisted upon The Olympick Games and Prizes administer religious Metaphors The Antiquity Names Kinds the Laws and Observances of these Grecian Combates before in and after them the Iudges the Rewards and all other things appertaining to these Athletick Enterprizes distinctly consider'd 't is shew'd how they are all applied to Christianity in the Apostolick Writings Hence is inferr'd the Gracefulness of the Sacred Stile Notwithstanding which some have vilified it whose Character is represented Proverbial Sayings used by other Writers especially the Jews are frequently mentioned by our Saviour in the New Testament To which is reduced his bidding the Apostles shake off the Dust of their Feet Mat. 10. 14. concerning which the Author adds his particular Sentiment IF we pass to the New Testament we shall there find that those Inspired Penmen are much delighted with the use of Metaphors We have a Complication of them in Iohn 15. 1 c. I am the true Vine and my Father is the Husbandman c. In 1 Tim. 6. 9 10. the extreme Dangers which Men are exposed to by the Sin of Covetousness are expressed by a Snare by drowning by piercing through as with Thorns and Briars In those Words Eph. 5. 14. Awake thou that sleepest and arise from the Dead and Christ shall give thee Light there are likewise three Metaphors together for Sin is call'd a Sleep Death Darkness yea if we be exact we shall find three more for if Sin be a Sleep then Grace or Conversion is Awakening out of that Sleep and this is expressly mention'd in the Place if the one be Darkness and Death the other is Light and Life and Rising again But as before I chose out a remarkable Place of the Old Testament to enlarge upon under this Head so I will now do the like in the New and insist upon that choice Passage in Eph. 6. 13 to ver 18. Take unto you the whole Armour of God c. which under that one Great and General Metaphor of Armour comprehends several other particular ones Christians are represented as Souldiers in other Places by this Apostle and here he lets us know what is their Armour what Weapons they must fight with which are thus metaphorically expressed 1. They must be careful to put on the Girdle of Truth which some Expositors have thought is meant in opposition to Error and
Ch. 11. v. 6. Though I be rude in Speech p. 437 Ver. 17. I speak not after the Lord. p. 472 St. JAMES Ch. 4. v. 5 6. Do you think that the Scripture saith in vain The Spirit that dwelleth in us lusteth to Envy But he giveth more Grace p. 463 St. PETER 2 Epist. Ch. 3. v. 5. This they are willingly ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the Water and in the Water p. 62 St. JOHN 2 Epist. Ver. 12. I will not write with Paper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 167 Besides sundry Texts mention'd in that Part of the Discourse where the Emendation of the present English Version of the New Testament is attempted ERRATA PAge 30. line 1O r. able fully to P. 79. l. 29. r. who were P. 104. l. 33. r. as P. 11O l. 5. r. Foundâ—rs P. 117. l. 28. r. Greeks P. 121. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 139. l. 25. r. aâ— P. 140. â— 33. r. from its P. 146. l. 27. r. require either of P. 159. l. 15. r. recorded that the Letters of their Alphabet were P. 188. l. 14 after Times dele l. 15. after these dele P. 196. in the Margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 206. l. 20. r. this P. 216. l. 1. r. which we read of in P. 230. l. 15. r. Places P. 244. l. 27. r. which we and include the following words which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rotulae by the LXX in a Parenthesis P. 322. l. 33 34. r. the former and f. were r. was P. 336. l. 30. r. might P. 340. l. 3. r. the deadly P. 361. l. ult r. Lives P. 432. l. 1. after thus insert P. 433. l. 3. before but leave out P. 491. l. 13. r. that P. 493. l. 4. r. in the. P. 504. l. antepenult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 554. l. 32. delâ— all P. 558. l. 9. r. they did P. 562. l. 5. r. for one P. 563. l. 30. r. mist. P. 565. l. 15. r. are The Faults in the Hebrew are leâ—t to be corrected by the Learned The CONTENTS of the Several CHAPTERS CHAP. I. THE different Esteem and Sentiment of Persons concerning the Authors they make choice of to read No Writings can equal the Bible It hath been highly valued in all Ages by Men of the greatest Learning Wit and Judgment A Scheme of the following Discourse briefly propounded The Holy Scriptures are the perfect Rule of Faith They are the best Conduct of our Lives and Actions They are the only Ground of solid Consolation Joy and Happiness This Perfection of Scripture is opposed by many of the Rabbins An Account of their Cabala and Oral Law The Papists by preferring their Traditions before the Scriptures and by indeavouring to keep these latter in an unknown Tongue deny the Perfection of them So do Familists Quakers and all Enthusiasts pag. 1 CHAP. II. The Bible is furnish'd with all sorts of Humane as well as Divine Learning Hebrew wherein the Old Testament was written is the Primitive Language of the World The True Origine of the World is plainly recorded in no other Writings but these The first Chapter of Genesis is a real History and records Matter of fact It is largely proved that the Mosaick History gives us a particular Account of the first Rise of the several Nations and People of the Earth and of the Places of their Habitation Also the true Knowledg of the Original of Civil Government and the Increases of it and the different Changes it underwent is derived from these Writings The Courts of Judicature and the severâ—l kinds of Punishment among the Jews distinctly treated of The Government among the Heathen Nations The four Celebrated Monarchies or Empires of the World p. 45 CHAP. III. In these Sacred Writings we have the first and earliest Account of all useful Employments and Callings viz. Gardening Husbandry feeding of Sheep preparing of Food The antient manner of Threshing Grinding of Corn and making Bread is enquired into What was the Primitive Drink The Posture which they used at eating and drinking Sitting preceded Discubation The particular manner of placing themselves on their Beds Eating in common not always used Discalceation and Washing the Feet were the Attendants of Eating and Feasting So was Anointing They had a Master or Governour of their Feasts Who were the first Inventers of Mechanick Arts. The first Examples of Architecture Houses were built flat at top and why p. 111 CHAP. IV. The first Original of Letters and Writing is recorded here The several kinds of Materials they wrote upon of old The Instruments with which they formed their Letters or Characters The Antientest as well as the most Excellent History is in the Bible So is the Antientest and most Admired Poetry The first Invention and Practice of Musick and on what Occasions it was wont to be made use of The Rise of Natural Philosophy and who were the first Founders of it The Knowledg of the Holy Scriptures necessary in order to the due Study of Natural Philosophy The first Instances of Anatomy Medicks Chirurgery Embalming and the Apothecaries Employment are in the Old Testament Here are the first Examples of Shipping and Navigation An Enquiry into the Place whither Solomon's Navy went every three Years A Conjecture concerning Ophir Astronomy and Judiciary Astrology mention'd in Scripture Of War and Skill in Arms. The Nature of those Military Weapons which are spoken of in Scripture particularly and distinctly enquir'd into The Antiquity of Martial Ensigns and Standards The vast Numbers which the Armies of old consisted of The Scripture is not silent concerning Sportive Diversions and Exercises some of which but especially Dancing are considered p. 157 CHAP. V. We are furnish'd in the Bible with the Knowledg of the first Vsages relating to Matrimony Of Nuptial Feasts and other Antient Feasts We have here the first Notices of Buying and Selling and the Antient use of Money We learn hence what was the first Apparel and what Additions there were afterwards The chief Ornaments of Men and Women viz. Crowns Mitres Frontal Jewels Ear-rings the occasion of wearing these at first and among what Persons and Nations together with the Abuse of them Chains Bracelets Finger-Rings and Signets Changes of Garments The Antient Vse of White Apparel Fullers Earth Looking-Glasses Rending of the Garments P. 225 CHAP. VI. Here we are informed concerning the Primitive Institution of Burying Graves and Sepulchres were generally in the Fields and without the Walls of Cities They usually embalmed the dead Bodies Why they sometimes burnt them Burning also signifies Embalming There was a Difference between the Funeral Burning of the Jews and of the Heathens The Manner and Time of Mourning for the Dead Both Vocal and Instrumental Musick used at Funerals The Antiquity of Funeral Monuments The old way of erecting great Heaps of Stones over the Dead Stone-heng is a Sepulchral Monument and in imitation
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
of the Pentateuch that Excellent Philosopher Law-giver Historian that Captain that Prince that Prophet that Man of God who was the Inspired Writer of the five first Books of the Bible The first of which as I said before is Genesis which begins with the History of the Creation And I call it a History in opposition to the fond Conceit of those Men who read the Beginning of this Book with Cabalistick Spectacles only and think there are nothing but Allegories and Mysteries in the whole Text. But the contrary is very evident to unprejudiced Minds and to such as are not so I have propounded Arguments in another Place viz. when I treated of the Literal and Mystical Sense of Scripture to take off their Prejudces and Mistakes This I did because it is necessary to be firmly perswaded of the Truth and Certainty of what we meet with here in our Entrance into the Bible It is indispensably requisite that we believe Moses to have delivered these things as an Historian and that he speaks real Matter of Fact when he gives us a Narrative of the Beginning of all things and particularly of the Original of Man his Innocency and Happiness and after that his Fall which was the Source of all Sin of the Devil's Tyranny of Death of Hell and of all Evils whatsoever The Knowledg and Belief of This are the Basis of all Religion and that perhaps was the Meaning of Luther's Saying that the First Chapter of Genesis comprehends the whole scripture Wherefore this is with great Wisdom premised in the Entrance of this Sacred Volume To which afterwards are adjoined the Propagation of Mankind the Rise of Religion and of the Church of God the Invention of Arts the General Defection and Corruption of the World the Universal Delâ—ge which drown'd all Mankind but Noah and his Family the Restoration of the World the Certain Distinction of Times before the Flood and partly after it the Confusion of Toâ—gues and thereupon the Division of the Earth among the Sons of Men the Plantation of Families the Original of Nations and Kingdoms as the Assyrian Monâ—â—chy begun in Nimrod or Belus and the Egyptian Dynasty the History of the first Patriarchs not only before but after the General Deluge as of Noab the Preacher of Righteousness of Abraham the Father of the Faithful of Isaac the Seed in which all Nations were to be blessed of Iacob the Father of the twelve Tribes of Ioseph whose Memorable Actions are here fully recorded and with which this First Book of Moses â—nds unless the Book of Genesis may be said to reach as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that Promise contain'd in it concerning the Seed of the Woman that was to break the Serpent's Head Viz. Christ the Redeemer made of a Woman and sent to subdue the Devil and to destroy Sin and Death But because this First Book begins with the Creation of the World and is therefore by the Rabbins call'd the Book of the Creation I will here annex a brief View of the several Distinct Steps of this Great Work as they are represented to us by this Inspired Writer and Divine Philosopher who acquaints us that there were six Days spent in erecting this glorious Fabrick of the World And this will be a farther Proof of what I said before viz. that in Scripture is the Truest Philosophy When Moses saith In the Beginning God created the Heaven and the Earth Ver. 1. he doth in these Words give us a summary Account of all that he intended to say afterwards in this Chapter for Heaven and Earth comprehend the Whole Creation This first Verse then is to be look'd upon as a General Draught of the Production of all things and the Particulars of it follow in the next Verses where the several Days Works are distinctly set down The Product of the first Day was two-fold viz. the Terraqueous Mass call'd here the Earth and Light There was first of all created a Rude Confused Heap by Profane Writers call'd the Chaos an Indigested Mass of Earth and Water mix'd together out of which God afterwards made all Corporeal things which belong to this lower World For we must not as some imagine that the Celestial Bodies were composed out of the Earthly Chaos that all the Vast Spaces of the Heavenly Mansions owe their Rise to this Mass below and that the very Stars were the Offspring of the Earth No Moses gives us to understand that this Confused Lump was the Original only of the Lower World for the Earth in this first Verse is mention'd as one Part of the new-created World as distinct from Light the other Part of the Creation As Light then of which I shall speak next was the Primordial Matter of the Ethereal Celestial and Shining Bodies so this Gross and Lumpish Heap was that of which all Dark and Heavy Bodies were compounded This Unshapen Mass without Form and void is here by a general Name call'd the Earth though it was not in a strict sense such for the Earth as a distinct Body from all others was the Work of the third Day In this Place therefore by Earth is meant Earth and Water blended together which made one Great Bog or Universal Quagmire This is the plainest and truest Conception we can have of the Primitive State of the World And hence without doubt was derived the Opinion of Thales and some other Antient Philosophers that Water or Slime or Mud for they express it variously was the Source of all Beings whatsoever And certain it is that this Terraqueous Matter was the first Origine of all those material Beings before-mention'd Accordingly Sir W. Raleigh in the Beginning of his History of the World determines that the Substance of the Waters as mix'd in the Body of the Earth is by Moses understood in the word Earth Hitherto according to the Mosaick History Nature is in her Night-clothes the World is overspread with Darkness which is especially said to be on the face of the Deep by which is meant either the whole Disorder'd Mass which was an Abyss or else as is most probable the Watry Part of it for though this and the Earthy Parts were mix'd together yet these latter being lightest were generally uppermost and floted above all and appear'd on the Surface of the Earth Therefore that Learned Knight before mention'd observes that the Earth was not only mix'd but cover'd with the Waters But the Spirit of God as Moses proceeds to tell us maved or hover'd over this Dark Abyss this Mix'd Chaos especially the Waters as 't is particularly said because these were uppermost and hereby the Rude Matter was prepared to receive its several Forms and then the World began to throw off its Dark and Sable Mantle and to appear in a Bright Dress For the other Product of this first Day and which indeed made it Day was Light i. e. some Lucid Body or Bodies which yet cast but a Glimmering Splendor a
as This of the Pious King and Prophet Here are all things that are proper to beget Religion and Piety in us here is every thing that is serviceable to nourish and sustain all our Vertues and Graces and that in the utmost height of them Before I pass to the next Book I will add a few Words concerning the Nature of the Poetry here used This is to be said with great Truth that these Poetical Measures are far different from those which we have been acquainted with in Other Writers But then it is not to be question'd that tho we are ignorant of the true Quality of these Poetick Numbers yet they are very Melodious and Lofty and not unworthy of the best Poets It is not to be doubted that there is a certain Artificial Meter observ'd in this Book which renders the several Odes and Hymns very delightful The Younger Scaliger denies and that with some Earnestness and Sharpness otherwise he would not shew himself his Father's own Son that there is any thing like this in this Book though at the same time he grants that the Proverbs and almost all Iob are Metrical But Iosephus and Philo two Learned Jews and who may reasonably be thought to be Competent Judges in this Matter attest the Meter of these Psalms as well as of the Books of Iob c. So do Origen Eusebius Ierom and some of the most Judicious Criticks among the Moderns But then they confess that the Meter is not so regular as that of succeeding Poets And who sees not that even these exceedingly vary in their Measures It is not denied that Sophocles and Euripides Plautus and Terence write in Verse but they can scarcely be said to do so in comparison of Homer and Virgil. There are some Hexameters Iambicks Saphicks and other known kinds of Verses in David's Psalms but they are very rare and seldom pure and unmix'd but notwithstanding this it is easy to perceive if we be observant and attentive that there are several Verses together that are Matrical The Arabian Criticks tell us that the Alcoran is written in a sort of Verse and sometimes in Rythme but every Reader cannot find this No more can an ordinary Eye or Ear discern the Numbers in the Hebrew Verse for the Hebrews way of measuring their Feet was different from that which is in use among the Greek and Latin Poets yet so as we may oftentimes perceive a certain Harmony of Syllables And as the Psalms are Metrical so some of them are Rhythmical This is clear in the very Entrance of these Divine Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again in Psal. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is evident in Psal. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is plain in Psal. 12. 4. 51. 16. 63. 3. 116. 7. 148. 1 2. And in abundance of other Places there is not only a certain Orderly Number of Syllables but the last Words of the Verses end alike in Sound CHAP. IX The Book of Proverbs why so call'd The transcendent Excellency of these Divine and Inspired Aphorisms Some Instances of the Different Application of the Similitudes used by this Author The Book of Ecclesiastes why so entituled The Admirable Subject of it succinctly displayed The particular Nature of the Canticle or Mystical Song of Solomon briefly set forth It is evinc'd from very cogent Arguments that Solomon died in the Favour of God and was saved The Books of the Four Great Prophets Isaiah Jeremiah with his Lamentations Ezekiel Daniel are described So are those of the Twelve Lesser Prophets Hosea c. WHO should succeed David but Solomon as in the Throne so in the Sacred Canon of the Bible And He like his Father was a Divine Poet his three Books viz. the Proverbs Ecclesiastes and his Song being written in Hebrew Verse The first of these Books is composed of Excellent Proverbs whence it hath its Name By this word Mishle which is here rendred Proverbs sometimes are signified I. Parables strictly so call'd which are no other than Apologues or Artificial Fables of which I have spoken under the Stile of Scripture but there are none such in this Book 2. By this Word is meant any Trite and Commonly received Saying any Vulgar Proverbial Speech as that in ch 26. v. 11. The Dog returneth to his Vomit But there are few of this sort here 3. Sarcastick Speeches Gibes Taunts as in 2 Chron. 7. 20. Psal. 69. 11. are intended by this Expression and this Book of Solomon is not wholly destitute of these 4. The Hebrew Word denotes such Speeches as are by way of Similitude Ezek. 18. 2. of which kind there are many in this Book as that in ch 11. 22. As a Iewel of Gold in a Swine's Snout so is a fair Woman without Discretion and in ch 25. 11. A Word fitly spoken is like Apples of Gold in Pictures of Silver This we find to be the frequent manner of the Wise Man's speaking in this Book he generally illustrates and amplifies his Doctrine by some fit Simily or Comparison so that thereby it is as it were twice deliver'd 5. Sayings that are mixed with some Obscurity and Intricacy such Speeches as require Sharpness of Wit and Understanding both for propounding and conceiving them are denoted by this Word in Scripture Thus an Intricate Question or Problem Mashal is set down in Psal. 49. 4 5. and in the rest of the Psalm there is an Answer to this Problem a Resolution of this Difficult Point Proverbial Sentences are sometimes Enigmatical and have a Meaning far different from what the Words directly signify Thus you 'l find some Sayings that carry a Mystical Sense with them in this Book as that in ch 9. 17. Stolen Waters are sweet and in ch 25. v. 27. It is not good to eat much Honey and such like Allegorical and Allusive Speeches which contain in them a higher Sense than the bare Words import This Proverbial manner of Speaking and Writing was in great Use and Esteem among the Hebrews and all the Eastern Countries whence it was that the Queen of Sheba came to prove Solomon with hard Questions 1 Kings 10. 1. Parables according to the Chaldâ—e Problems Riddles These were the Chidoth which the propounded to be solv'd by him Yea this way of Speaking may generally be taken notice of in the Writings of most of the Wise Men of Antient Times Pythagoras and Plato were much addicted to this Abstruse way and all their Followers were delighted in Mystical Representations of things 6. By this Word we are to understand all Wise and Excellent Sayings graviter dicta as the Latins call them Sentences of great Weight and Importance but plain and easy to be understood The Hebrews antiently call'd any Saying that had Graces and Wit in it Mashal but especially any Eminent Speech or Smart Saying for the Use of Life and Direction of Manners went under that Name A Moral or Religious Saying that was of singular
of the same Signification but that is nothing to the purpose for we are speaking of a Translation which supposes the Exact rendring of one or more Words into another Tongue if it be capable of it so that we are confined to Words where it is possible and convenient as well as Sense Our Translators render ch 27. v. 5. in this manner He departed and went and hang'd himself but I conceive it ought to be translated thus He went apart or aside first and then went and strangled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he retired as the word is used Mat. 14. 13. Iohn 6. 15. and other Places It would be a Taâ—tology if it were no more than he 〈◊〉 for that is the same with â—ent which follows I translate it he strangled himself because this word â—akes in both strangling or choaking himself with 〈◊〉 or Melancholy and also with a Halâ—er In v. 9. of this Chapter there should in the Margin â—e added the Place of Ieremiah which is referr'd to viz. Ier. 32. 9. as well as that of 〈◊〉 In â— â—2 we read the Graves were opened butâ— it should rather be the Monuments or Tâ—â—bs and so indeed our Translatorâ— render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. â—0 The true rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 6â— â—s not â—s you can but as you know and then those Words there must not run thus make it as suâ—e as you can but make it sure as you know i. e. as you know how as you know best These are the Places in the Evangelist St. Matthew which I conceive are to be corrected in our Translation because they are not conformable to the Original but some of them especially seem to vary much from it There is a Fault or two likewise which perhaps may be imputed to the Printer rather than the Translators as that in Mat. 8. 14. his Wives Mother which should be his Wife's Mother for it is not plural but singular So in Mat. 10. v. ulâ— which speaks of a Cup of cold Water you may observe that Water is not in the Original and therefore should be written or printed in another Letter as those Words that are not in the Original generally are in the English Bible of the last Translation I might take notice of the Omission of a notable Reference in Mat. 2. 23. As in other Places generally the Texts that are referr'd to either in the Old or New Testament are set down in the Margin so here it would be convenient to do the like i. e. to place Acts 24. 5. on the side of those Words He shall be call'd a Naâ—â—rene I proceed to the Evangelist St. Mark where I have but one or two Places to offer Our Translators have not been exact in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 1. v. 26. for they do not translate it a great Voiâ—e but a loud Voice and the like they do in many other Places But though a great Voice be a loud one yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly great and loud or sonorous are two different Words and if we would be exact we must make a Difference between them in the Translation Cry aloud said Elijah I Kings 18. 27. but according to the Original it is cry with a great Voice therefore these Words are clapp'd into the Margin to shew what is the literal and truest rendring of the Words And certainly where it may well be done it is best to keep close to the Letter and accordingly in the forenamed Texts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Place of the Kings is to be rendred a great Voice and so you will find it englished in one Place Rev. 16. 17. unto which all the rest are to be made conformable In ch 6. v. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Apparition not a Spirit and therefore that Word is to be preferr'd before this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ch 7. v. 2. is rendred that is to say but the exact Translation is that is In v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated Washings but we english it in the singular In Mark 10. 46. there is a Word over-added in our Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendred by the way or by the way side therefore our English Version by the high-way side hath something superfluous in it If you consult ch 15. v. 3. you will not find any Greek at all in some of the best Copies to answer to those Words but he answered nothing Some may think why is a redundant Wordâ— in the 14th Verse of this Chapter but it is an English Expletive and fitly answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why what Evil hath he done In St. Luke's Gospel I find several Passages that are translated amiss as first in ch 1. v. 3. having had perfect understanding of all things which may more sutably to the Greek be changed thus having had exact understanding in all things for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require this Alteration Ver. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems not to be fully rendred nothing and the word unpossible here and in ch 18. v. 27. should be chang'd into impossible especially seeing that is the word in all other Places in our Translation In ch 2. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated all these things but in v. 51. 't is rendred all these sayings but there is no Reason that I can see for this Variation wherefore the former and latter Place ought to be englished alike In ch 6. v. 29. the Greek Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thus interpreted Him that taketh away forbid not to take c. But this is defective for the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wholly left out therefore the Words must be rendred thus according to the Greek from him that taketh away detain not and this without doubt is the Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for Criticks have observ'd that this Verb denotes not only a forbidding by Words but by Force and Violence In v. 38. withal is superfluous and should be left out as you will see if you consult the Place In ch 7. v. 28. least is put instead of less In v. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not unusual among Authors and accordingly it should be rendred not for but therefore she loved much Indeed you cannot make Sense of the immediately ensuing Words but to whom little is forgiven the same loveth little unless you interpret the Word thus and the Tenour of the Parable especially v. 42 43. shews this to be the Meaning Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies therefore as well as for In ch 8. v. 7. 〈◊〉