Books with us We need not stay to attend here to what a late Learned Writer before named hath with much Confidence but slender Reason suggested viz. that the Bible of the Old Testament is an Abbreviated Collection from Antient Records which were much more large He confesseth that the Canon of Scripture is taken out of Authentick Registeries but the Authors who collected it added and diminished as they pleased especially he asserts this concerning the Historical Books that they are Abridgments of larger Records and Summaries of other larger Acts kept in the Jewish Archives and these publick Scribes who writ them out took the liberty to alter Words as they saw occasion So that in short according to this Critick here are only some broken Pieces and Scraps taken out of the first Authentick Writings A bold and daring Assertion and founded on no other Bottom than F. Simon 's Brain Who would expect this from one that is a Man of great Sense and Reason one that is a great Master of Critical Learning and hath presented the World with very choice Remarks on the History of the Bible for truly I am not of his Opinion who saith he sees not any thing in this Author's Writings buâ— what is common It is to be lamented that a Person otherwise so Judicious and Observing hath given himself up here to his own Fancy and Conceit He invents a new Office of publick Registers that were Divinely inspired he makes Notaries and Prophets the same He gives no Proof and Demonstration of that Adding and Diminishing which the Scribes he talks of made he hatâ— not one tolerable Argument to evince any of thâ— Books of Scripture to be Fragments of greater ones Indeed I should mightily have wondred that so Ingenious so Sagacious so Learned a Man haâ— broach'd such groundless Notions if I did noâ— consider that this subtile Romanist designs hereâ—â— as most of that Church generally do to depreciaâ—â—â— the Bible and to represent it as a Book of Fragments and Shreds that so when our Esteem 〈◊〉 the Authority of Scripture is weakned yea taken away we may wholly rest upon Tradition anâ— found our Religion as well as the Scriptures 〈◊〉 that alone This is that which he drives at in 〈◊〉 Critical History both of the Old and New Testamenâ— But all sober and considerate Persons will bewarâ— of him when they discover this Design Theâ— will easily see through his plausible Stories foâ—â— Surmises bold Conjectures and seeming Argâ—mentations and they will have the greater Reverence for the Bible because he and others havâ— attacked it with so much Contempt and Rudenesâ— and purposely bring its Authority into question that they may set up something else above 〈◊〉 Notwithstanding then the Cavils and Objection of designing Men we have reason to believe anâ— avouch the Authority of the Old Testament and to be thorowly perswaded that the Books are entirely transmitted to us without any Corruption and are the same that ever they were without and Diminution or Addition We have them as they were written by the first Authors we have them entire and perfect and not as some fondly suggest contracted abbreviated curtail'd Unto the Iews the antient People of God were committed his Oracles as the Apostle speaks and they shewed themselves conscientious and diligent Conservators of them The Jewish Nation saith St. Augustin have been as 't were the Chest-keepers for the Christians they have faithfully preserv'd that Sacred Depositum for them they have safely kept that Ark wherein the Law and the Prophets were Lock'd up God would have the Jews to be Librarii Christianorum saith Drusius Keepers of those Sacred Volumes for us Christians and it is certain they kept them with great Care the like whereof is not to be found to have been taken in preserving any other sort of Writings under Heaven And seeing they have so carefully handed the Old Testament down to us we are concern'd to receive it with a proportionable Thankfulness and to reckon this their Delivering of those Writings down to us as no mean Argument of their Truth and Certainty Secondly The Authority of the New Testament is confirmed by External Testimony or Tradition no less than that of the Old Testament We have the Authentick Suffrage of the Primitive Church the Unanimous Consent of the Christians of the first Ages that this Book is of Divine Inspiration and that it is Pure and Uncorrupted Some of the Fathers and first Writers give us a Catalogue of the Books of the New Testament and they are the very same with those which we have at this day Athanasius particularly enumerating those Books sets down all those which we now embrace as Canonical and no others And many of the Fathers of the first Ages after Christ as Irenaeus Iustin Martyr Clemens Alexandrinus Origen Tertullian c. quote the Places in the New Testament as they are now If it be objected that in the Fathers sometimes the Text of Scripture is not exactly what we find it and read it at this day This must be remembred that they sometimes quoted the Meaning not the very Words At other times their Memories fail'd them as to the Words and thence they chang'd them into others and instead of those in the Text used some that were like them So when they were in haste and not at leisure to consult the Text they made use of such Words and Expressions as they thought came nearest to it Heinsius shews this in a vast many places Sometimes they contract the Word of the Text and give only the brief Sense of it at other times they enlarge it and present us with a Comment upon it yea sometimes as they see occasion and as their Matter leads them to it they invert the Words and misplace the Parts of the Text. But no Man ought hence to infer that the Scriptures of the New Testament then and now are not the same And as for the Number of the Sacred Writers and their Books it hatâ— been always the same i. e. the same Catalogue and Canon have been generally acknowledged and received by the Christian Church It is true some Particular Books have been questioned but by a few only and for a time but the Church was at last fully satisfied about them the Generality oâ— Christians agreed to own all those Books which are now owned by us All the Eastern Churches held the Epistle to the Hebrews to be Canonical though the Latins it is granted were not so unanimous This Epistle and that of St. Iames the second Epistle of St. Peter the second and third of St. Iohn and the Epistle of St. Iude and the Apocalypse were questioned in the first Century saith Eusebius but he acquaints us withal that they were afterwards by general Consent received into the Canon of Holy Scripture for the Doubts were resolved upon mature Deliberation So that the questioning of those Books is now a Conâ—â—rmation of the Truth and Authority of
imagine that this shaking off the Dust of the Feet or Shoes hath assinity with the Jewish Rite of pulling off the Shoe mention'd Deut. 25. 9. Ruth 4. 7. which was a Ceremony of Disgrace performed by the Relict of the Deceased Brother to the Surviving one who refused to marry her But this Opinion hath but few Abettors and indeed 't is a wonder it hath had any for there is a vast difference between the shaking off the Dust of the Feet and the plucking off the Shoe Others think this Practice is of the same Nature with shaking the Lap or Garment which was an usage among the Hebrews and they would by this shâ—w that they wish'd or pray'd that such an one might bâ— shakâ—n removed deprived of his Goods and Possession Thus Nehemiah used this Rite against those that exacted Usury of their Brethren Neâ— 5. 13. And this shaking of the Rayment was practis'd by St. Paul against the blaspheming Jews Acts 18. 6. But this is a quite different thing from what we are speaking of unless we can prove that Dust and Clothing are convertible But Dr. Lightfoot refers this Passage to that particulaâ— Saying of the Jews That the Dust of a Heathen Land defiles a Man and makes him Unclean So that our Saviour bad the Apostles shake off the Dust from their Feet to shew how they reputed those People viz. as Heathenish and Prophane and consequently they were not to be convers'd with The Apostles scorn'd to have any thing to do with them and as a Sign of that they would not carry away any thing that belonged to that Place no not so much as the Dust of it But if I may be permitted to offer my Thoughts there is something more in these Words than this It is true this is signified that they would not hold Correspondence with those unworthy Persons that rejected the Gospel they would not suffer the very Dust of the Place to adhere to the Soles of their Feet but that is not all It is further and more particularly signified that the Apostles were to leave the Place speedily When they are commanded to shake off the Dust of their Feet the more especial Meaning is that they must stay no longer in the Place but be gone from it with all the Expedition they can and they must not carry so much as the Dust to burden them It is something related as I apprehend to that other Counsel of our Saviour in the very same Chapter or rather it seems to be the same but mentioned again in other terms as is usual with our Lord When they persecute you in one City flee ye into another ver 23. with what Speed you can depart from the Place where you are so ill used When you find that your Preaching is wholly despised make no Delay but hasten away that you may be in a Capacity to do good in some other Places where you may be kindly received As soon as you see your Message is scorn'd and rejected shake the Dust off your Feet and be gone away immediately This seems to be the genuine Tendency of the Words for we must know that Iudea some part of it especially was a dry hot and dusty Countrey whence it was a Custom among them to have their Feet wash'd as soon as they came into a House this was part of the Welcome which they look'd for and when this Ceremony was omitted they gathered thence that they were Unacceptable Guests Therefore saith Christ if you find not this Welcome if your Feet are not wash'd and the Dust wiped off by some of the House do this part your selves that thereby you may be somewhat refresh'd lightly shake off some of the Dust and go your way and leave the Habitation forthwith So that these Words denote Haste and Expedition which may be confirmed from that Saying of the Jews which they used in Traffick Whilst the Dust is on your Feet before 't is all wiped off sell what you have i. e. sell quickly So Pie-Powder-Court among us which is incident to every Fair and Market as a Court Baron to a Mannor is that where Causes are tried cursorily and in haste This Dusty-foot Court is so call'd to signify the Quickness of Dispatch in it Thus among the Greek Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Latins Pedaneus Iudex was a sorry mean inferiour Judg a Pedant in Law that judged standing on foot on the plain Ground and had not a Chair or Tribunal he judg'd as it were in transitu passing going on foot He was a Judg of the Court of Pie Powder pedis pulverisati as our Lawyers call it because they came to it in haste and had no time to wipe off the Dirt which they contracted in their Travels Thus there is some Analogy between this way of speaking and that which I am now treating of Our Saviour adviseth his Travelling Apostles to use Prudence to be gone as fast as they could out of those Cities and Towns where the Inhabitants were wholly averse to the Preaching of the Gospel and especially when they saw it would be attended with Persecution And we read that the Apostles put this in practice when they were at Antioch where they were severely handled and saw they should be expell'd out of those Coasts they shook off the Dust of their Feet against them and came to â—conium in all haste Acts 13. 50 51. This was a Sign of Speed and so the Meaning of Christ's Injunction was that when they perceived the Gospel was rejected and themselves were in great Danger they should presently depart from the Place and stay no longer among such vile People But withal I deny not that this was to be for a Testimony against them as 't is said Mark 6. 11. it was to bear witness against the Despisers of the Gospel and the Persecutors of the holy Professors of it And moreover it was a Token of Contempt and Abhorrence and with reference to a Jewish Saying before mention'd might be spoken in a Proverbial way Lastly it might be shew'd here that many of Christâ—s Parables of which I have treated before were borrowed from the Iewish Doctors That of Dives and Lazarus is cited in the Gemara on the Babylonian Talmud The Parable of the Labourers in the Vineyard is mentioned in the same Place in the Title Beracoth and that of the five wise and five foolish Virgins is spoken of in the Book of the Sabbath and some others might be instanc'd in but I will add no more under this Head CHAP. VI. There is in Scripture a great and delightful Variety of Languages Some Chapters and Verses of the Old Testament are in Chaldee Here are Persian African Arabick Syriac Phoenician Words In the New Testament there are some Hebrew and Persian many Latin and Syriac Words Hebraisms i. e. Phrases proper to the Hebrews are not only in the Old Testament where many Examples are produced but in the New where besides
the best Nard came This is Hartungus's Notion but then the word should have been Opick not Opistick Thus the Etymology of the Word hath been disputed but we are certain of the Thing the Nard it self or rather the Ointment which was made of it which was very Precious and in great Esteem of old It was made of several Ingredients as we learn from Pliny and other Writers viz. the sweet Cane or Rush Costum Amomum Myrrh Balsam and other Simples When this Precious Compound this Excellent Aromatic which was very Costly and used only by Rich and Wealthy Persons was made up as it should be it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ides sincerely and faithfully prepared it had all its Ingredients it was of the best sort This seems to be the most elegible Derivation of the Word but so far as we know it was of the Evangelist's making for there is no such Greek Word in any other Authors And as the New Testament hath its peculiar words so you may observe it hath a peculiar way of using some words which yet are common in other Writers Thus Inward Holiness or Inherent Righteousness are express'd by such terms as These which have no such Signification in any other Writers Circumcision Col. 2. 11. Crucifying Rom. 6. 6. Gal. 6. 14. Mortifying Rom. 8. 13. Col. 3. 5. Dying Rom. 6. 2 8. Col. 3. 3. Resurrection Eph. 2. 6. Eph. 5. 14. Col. 2. 12. Regeneration or being born again John 3. 3. Tit. 3. 5. 1 Pet. 1. 23. Renovation Rom. 12. 2. Eph. 4. 23. the New Man and New Creature 2. Cor. 5. 17. Gal. 6. 15. Eph. 4. 24. Washing John 13. 8. 1 Cor. 6. 11. Rev. 7. 14. The way of using and applying these words is proper to the New Testament There are other peculiar ways of speaking in this part of the Bible which are altogether unknown to other Writers as the Engraffed Word Jam. 1. 21. Children of Light and of the Day Luk. 16. 8. Eph. 5. 8. 1 Thess 5. 5. the Sword of the Spirit Eph. 6. 17. the Savour of Death 2 Cor. 2. 16. the Body of Sin Rom 6. 6. the Body of Death Rom. 7. 24. the Law of Sin and Death Rom. 8. 2. a Law in the Members Rom. 7. 23. Who over met in any other Author with these Expressions Conscience of an Idol 1 Cor. 8. 7. the Earnest of the Spirit 2 Cor. 5. 5. the Vnction of the Spirit 1 Joh. 2. 20 27. Circumâ—ision of the Heart and of the Letter Rom. 2. 29. a Iew outwardly and a Iew inwardly in the same Verse Who ever read of the foolishness of God and the weakness of God 1 Cor. 1. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Phrase proper to Scripture and so are these to mortify the Members on Earth Col. 3. 5. to put off the Old Man and put on the New Man Eph. 4. 22. to sow to the Flesh to reap of the Flesh to sow to the Spirit to reap of the Spirit Gal. 5. 8. to walk after the Flesh Rom. 8. 1 4. Who ever spoke after the following rate to eat and drink Damnation to himself 1 Cor. 11. 29. to be justified by Faith Rom. 3. 28. Gal. 2. 16. to be clothed upon with an House from Heaven 2 Cor. 5. 2 And what strange and unheard-of Expressions are those to be baptized or washed with Fire Mat. 3. 2. to be salted with Fire Mark 9. 49 Thus the Sacred Penmen of Scripture differ from all others in their Stile And yet herein also they agree with them for even some of those Writers differ from the rest as to the use of some particular Words and Phrases Some of them take a word or more in a sense that it is not taken in by any Others There are words in Homer that are not in Aristophanes and some in Lycophron that are not in either of these and there are some in these three which are not found in any other Writer whatsoever Plato as 't is observ'd of him useth words in a way different from other Authors as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Simplex and in other places for Pulcher and sometimes for Parvus And as the same word is used by him to denote several things so he uses different words in the same sense and meaning as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others Nay he brings in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Author observes to express contrary things sometimes There are some Ecclesiastick words for they may be thus differenc'd from others because they have a peculiar Interpretation as they are used by Ecclesiastical Writers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Synaxis which among Christian Writers signify either the Sacred Meetings and Assemblies of the Faithful or the Lord's Supper and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Temple among the same Writers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same Signification sometimes but they have no such sense in other Authors So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Towel or Napkin is used in some of the Greek Fathers to denote the express Image or likeness of a Person And from other Examples it might be made good that the Profane and Ecclesiastick use of a word are far different There are Thousands of words otherwise taken in the Greek Fathers than in Classick Writers and you in vain look for the meaning of them in Hesychius Phavorinus Suidas in Scapula Constantine or Stephens Yea the words themselves which occur in Ecclesiastick Writers are not to be found in Profane ones many of them are omitted in Lexicons Onomasticks Etymologicks and Glossaries And shall not the Inspired Wriâ—ers have the same liberty viz. to use peculiar Words and Phrases of their own or to use Words in a singular meaning and proper to themselves If a Catachreâ—is the Abuse of Words be reckon'd by the Greek Orators an Embellishment of Speech certainly we must account it no Disparagement but rather an Ornament to the Language when the Holy Ghost in the Scriptures alters the use of some Words He may make use of what Words he pleaseth He that bestow'd the Gift of Tongues knows how to apply them Hence in these Writings you meet with some New words and Singular ways of Expression as I have let you see in some Instances and many more I might have added wherein the peculiar Phraseology of this Sacred Book is observable The very Words in the Holy Stile are precious Antiquaries and Criticks spend much time in mere Phrases but they never employ it so well as when they are searching into These There are several Other things might be noted as to the Peculiar Stile and Idiom of the New Testament but this shall suffice at present As I have â—hew'd before that the Stile of Scripture is like that of Other Writers so you see it is not inconsistent with what I have now asserted that the Holy Stile is not like that of Others
his numerous Host the Marvelous Securing and Protecting of the Israelites in the Arabian Desarts the strange Miracles wrought for the sustaining and preserving of them the Promulging of the Law to them on Mount Sinai which consisted of Moral Precepts Civil or Judicial Constitutions and Ceremonial Rites for the celebrating and performing of which latter a Tabernacle was erected as Rich and Stately as their present Condition would permit by the particular Appointment and Direction of God Briefly this Book represents the Church of God afflicted and preserved it shews that he is pleas'd to suffer it to be reduced to the greatest Straits and Calamities and that even then he guards it by his Providence and in good time delivers it But as before when I mention'd the General Contents of the Book of Genesis I particularly insisted on the Creation so now having given a brief Scheme of this second Book I will stay to enlarge upon a particular Subject of it which is very Considerable and Remarkable viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as One calls it the Tenfold Plague wherewith God testified his Wrath and Anger against the Egyptians Ten times the Israelites were detained by Pharaoh and so many times God inflicted Remarkable Judgments on him and his People The first was a severe Infliction on their Waters that Element which is so useful and necessary to Man The Divine Displeasure began to exert it self here by turning all their Rivers Ponds Pools and Streams into Blood The dreadful Consequences of which were these as you find them enumerated Exod 7. 21. first they had no Water to drink and quench their Thirst with Secondly their Fish their great and almost only Food died and Thirdly the Rivers stank by reason of the putrified Waters and dead Fish So direful was this Plague on their Waters which they honour'd above all other Elements as the first Cause and Principle of all things in World and especially their River Nile was gloried in and worship'd as a God This the Learned and Religious Philo gives as the Reason of inflicting this Punishment God sent a Curse on that which they most prized and valued That which they excessively admired proved a Plague to them God punish'd them in that which was most regarded by them and was indeed most serviceable to them Again this is to be observed that the Blood of the murder'd Infants who had been drown'd by one of the Pharaoh's Command is here represented by these Bloody Waters Here the merciless Tyrant may see the just Retaliation of that Crime The Rivers being chang'd into this Colour accuse the Egyptians of the inhumane Slaughter of the innocent Babes and let them know that their Plagues deservedly begun with these first of all Yea here we may take notice of an Horrible Omen these Red Rivers were an unhappy but just Presage of the Fate which they should afterwards undergo in the Sea of that Denomination If any Object here How could the Magicians turn the Waters into Blood v. 22. after Moses and Aaâ—on had done so before them I Answer the Universal Terms used in this Relation are to be restrained and understood with some Exception than which nothing is more common in Scripture i. e. when 't is said all the Rivers and other Waters were stained with Blood the meaning is that very few Places were free from this Infection The Magicians then might repeat this Plague in Goshen and some certain Parts of Egypt where it had not taken effect before When this First Plague was removed God sent a Second viz. Frogs Which in part tormented the Egyptians after the same manner that the former did for they were of an extraordinary Nature and so we must suppose all the other Creatures hereafter named to be and infected the Waters which were lately healed and recovered so that there was no drinking of them or making use of them to any other Purpose But whereas the former Plague was only on this Element this present one was every where No Place was exempted from this Croaking Vermin They overspread their Fields they crept into their Houses they lodg'd themselves in their Beds All Places were filled with them all Meats and Drinks bred them Certainly this must needs be a very Affrighting as well as a Noisom Punishment whilst these Animals were moving and living and they were no less so â—fterwards when they lay dead and putrifying all â—ver the Land When this Plague was taken away a Third succeeded in its room an Innumerable Company of Lice which miserably infested both Men and Beasts What these Kinnim were we do not certainly know we have no such Creature perhaps in these Countries But this we know that these Loathsom Insects were such a peculiar Sort of Creatures that the Egyptian Sorcerers had not power to produce the like and therefore they signally call'd them the Finger of God Exod. 8. 19. This also we know that this Crawling Vermin was excessively troublesom painful and tormenting and lastly from this kind of Punishment we know this is to be inferred that God whensoever he pleases can give Commission even to the Least the Vilest and most Despicable Animals to execute his Wrath on Offenders As appears also by the Fourth Plague viz. Swarmâ— of Flies with which he further vex'd the Egyptians Beelzebub was let loose among them and his Buzzing Crew would not suffer them to be at ease The Hebrew Word Gnarob is rendered by Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dog-fly but 't is probable that the true genuine Word in the First Traslation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Vulgar Latin renders it omne genus Muscarum a Swarm of all manner of Flies So according to Aquila's Version it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Iosephus stretches the Word further and interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild Beasts of all Sorts and Shapes such as no man ever saw before as he adds Yea R. Solomon and some other Jewish Expositors think that all kinds of wild Beasts especially Serpents and Scorpions and such venomous Creatures are meant The Author of the Book of Wisdom understood the Word thus as appears from what he saith Ch. 11. v. 15 16. For the foolish Devices of their Wickedness wherewith being deceived they worshipp'd Serpents and vile Beasts God sent a Multitude of Beasts upon them for Vengeance that they might know that wherewithal a Man sinneth by the same also shall he be punish'd But the exactest Enquirers into the Original Word conclude that it signifies a gather'd Mixture of several Sorts of Insects or little flying Animals such as Beetles Hornets Bees Wasps Gnats and more especially â—lies Perhaps Grotius is in the right that Gnaroâ— is not of Hebrew Extraction but is an Egyptian Word as was that whereby the Frogs were named and signifies peculiarly with them a Heap or Swarm of Flies The vast Number of these was sufficiently troublesome but that was not all these Multitudes of Insects
recorded in the last Chapter of this Book for either as we said before concerning Moses they were written by him through a Prophetick Spirit that foresaw these things or else they were added by some other Inspired Writer So perhaps were those Words unto this Day ch 4. v. 9. ch 5. v. 9. though it is not necessary at all to believe so for Ioshua relating some Passages that happen'd a good while before he wrote this Book which was a little before his Death might speak after this manner very well And some few other Words may seem to have been inserted after Ioshua's Death but that the Main was written by Himself there is no ground of questioning The History of the Iudges followeth which relates the State of the Iewish People in the Land of Canaan in the time of the Iudges from Ioshua's Death until Eli that is about three hundred Years These Iudges were Men of Heroick Spirits raised up by God out of the several Tribes to govern the People and to deliver them from their present Dangers They were Supream Rulers but Temporary and some of them were Types of our Blessed Saviour and Deliverer In the time of this peculiar Polity of the Israelites there were very Notable Occurrences which are faithfully recorded in this Book Here we are acquainted with the gross Impiety and Wickedness of that new Generation which came up after Ioshua's Death here are recorded to their perpetual Infamy their Intimate Converse with those Idolatrous People that were left remaining in that Land their Approving of their Superstitious and Irreligious Customs and their Serving their Gods Here is a particular Account of the Corruption of their Manners of their Prophane and Scandalous Practices which occasion'd the very Heathens to open their Mouths against them yea to blaspheme God whose Name they were call'd by Here also we have a brief View of the Different Dispensations of Heaven towards this People sometimes Relieving and Delivering them at other tâ—mes most severely Chastising them and causing them to groan under Tyrants and Oppressors Here are contain'd in this History most admirable Examples of God's Displeasure against Apostates and such as revolt from the True Religion and here are on the contrary as memorable Instances of his Rewarding those that adhere to Him and his Cause and hold fast their Integrity in the worst and most perillous Times Here are most amply displayed his Love and Care of his Church in stirring up so many Eminent Worthies and Champions to fight for her and to push them on by no less than an Extraordinary Impulse of Spirit to enterprize and effect such Mighty Things for the welfare of his Chosen Servants To conclude here and in the Book of Ioshua occurs such a plenty of Antient Rites Customs and Practices relating both to Peace and War to Civil and Religious Matters as is able to stock an Antiquary of the first Size We are not certain who was the Penman of this Book It was written by Samuel say the Talmudists and it may be after one of the Books of Samuel and then 't is no wonder if some things are here mention'd or referr'd to that are spoken of there Others say it was not composed till Ezrâ—'s Time by Ezra The Book of Ruth is an Appendix to that of the Iudges in whose time the Things were done that are here related Particularly a little before Eli's Time they happen'd then it was that there being a Famine in Canaan Elimelech and his Wife Naomi and their Sons went into the Land of Moab and there these latter were married one to Ruth and the other to Orphah After ten Years were expired Elimelech and his Sons died whereupon Naomi and her Daughter-in-Law Ruth for the other Daughter stay'd behind returned to their own Country and coming to Bethlehem were kindly received by Boaz their Kinsman The Particulars of this kind Reception and Entertainment are set down here and the Close was that he married Ruth who bare to him Obed who was the Grand-father of David It is true this is but a Private History yet as it is such it contains in it many things worthy of our observation viz. the Difference of Children in their Affection and Regards to their Parents Orphah with great Ease and Willingness left Naomi but Ruth clave unto her the Prudent Instructions and Wise Demeanour of that Excellent Matron towards her Daughter the young Widow Though I must needs add with reference to Ruth's Behaviour that her Boldness and almost endangering of her Chastity are not to be Examples to others for Modesty and Shamefacedness are the proper Qualities of that Sex Wedlock is not to be sought after by them with such peril And therefore this daring Fact of this Venturous Widow is to be look'd upon as an extraordinary Instance and not to be imitated by other Females Here is remarkable the Merciful Providence of God towards the Afflicted the Widows and Fatherless the Reward of Constancy and Obedience the Blessing of God upon those that fear him and trust in him Besides here are observable the Antient Right of Kinsmen and of Redemption and the Manner of buying the Inheritance of the Deceased with other Things of great Antiquity Nay this is more than Private History as will appear if we consider that this Pious Woman Ruth was the Mother of Obed the Father of Iesse the Father of David of whom our Lord Christ came and therefore you find her inserted into his Genealogy by St. Matthew Again Ruth a Moabitish Woman of the Posterity of the Daughters of Lot was a Type or rather indeed an Eminent Instance of the Calling of the Gentiles into the Church which is a Thing of no private Concern but of the largest Extent imaginable The Two Books of Samuel are Publick Histories the former whereof contains Things done under the two last Iudges Eli and Samuel and under the first King who was Saul as also the Acts of David whilest he lived under Saul Here is a Narrative of the Change of the Iudges into Kings of the Republick or Aristocracy of the Iews into a Monarchy and of the Great and Many Evils which they suffer'd as consequent upon it all worthy of our serious Perusal and Consideration Here is an Account of their New King 's being deposed by God viz. for his rash and prophane Sacrificing and his wilful disobeying the express Command of God concerning the total Destruction of the Amalekites and whatever belonged to them The latter Book â—s wholly spent in the History of King David's Reign that is his Acts after Saul's Death These â—re either his Military Acts his Troublesom and Dangerous and sometimes Successful Enterprizes in War or his Political Acts shew'd in the wise Administration of Civil Government or his Ecclesiâ—â—tical and Religious Undertakings which respect 〈◊〉 Church of God in those Days With these are mixed the great Failings and Miscarriages of that King which are as particularly recorded as his other Acts and as
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
Historical Part of the Bible Those Books then for so the Hebrews call any Writings which those Authors above-named wrote are not lost as some imagine â—â—t are still extant in the Bible for they are Parâ— of the Books of Samuel and the Kings This Answer is grounded on 1 Chron. 29. 29. The Acts of David the King first and last behold they are written in the Book or History of Samuel and in the Book of Nathan the Prophet c. which shews that the foresaid Books were a Collection made by several Prophets viz. Samuel Nathan Gad c. This I think is very plain and the foresaid Objection is wholly removed by it Then as to the rest of those Books which are said to be lost as the Sayings of the Seers 2 Chron. 33. 19. and the Book of the Acts of Solomon 1 Kings 11. 41. and the Book of Jehu the Son of Hanani 2 Chron. 20. 34. or any other which the Objectors mention it is granted by some very Sober Writers not only Foreigners but of our own Country that these Books are really lost but they deny that this is any Argument of the Imperfection of Scripture because these Books were not absolutely necessary neither are we certain that they were Divinely endited And this was the Opinion of the Antients as well as the Moderns Yea St. Chrysostom and some others of the Fathers who speak of these Books say positively that they were not written by Inspiration from Heaven To this Purpose St. Augustine hath this useful Distinction the Penmen of the Sacred Scripture saith he write some things as they are Men with Historical Care and Diligence other things they write as Prophets by Inspiration from God This then may satisfy us that all that was written by the Prophets and even by those Holy Men who were Authors of some Part of the Bible was not Canonical and Divine because they writ some things not as Inspired Persons but as meer Historians Some of this sort of Writings are referr'd to in the forecited Places and though they be not extant now yet the Scripture is not hereby rendered Imperfect because these were not such Parts of it as were Essential to it or were of Divine Inspiration The like may be said when in the Book of Kings there is frequent reference to the Book of Chronicles those of the Bible are not always meant being not then penned Besides that many things that are referr'd unto there are not found in these Books Wherefore it is probable that these were Additional Writings not belonging to the Body of the Canonical Scripture nor written by Persons that were Inspired and consequently though they are lost yet the Canon of the Bible is not impaired And indeed we find that those of the Protestant Perswasion as Whitaker Willet c. and among Foreigners Calvin Beza c. who acknowledg the loss of these Books do at the same time strongly assert the Perfection of the Holy Scriptures which they very consistently may do because they hold these Books to be no part of the Canon of the Bible Again if what we have said be not fully satisfactory this may be further added that the Complaint of the Loss of some Books of Holy Writ proceeds from the mistaking of the Word Sepher which is translated a Book but among the Hebrews is oftentimes no more than a Rehearsal or Commemoration of something a brief Narrative or Memoir a setting down any thing in Writing as you 'l find in these following Places Num. 5. 23. Iosh. â—8 9. 1 Sam. 10. 25. Esth. 9. 20. Isa. 30. 8. Ier. 32. 12 14. And sometimes it is nothing but a meer Genealogy as Gen. 5. 1. The book of the Generations of Adam So St. Matthew begins his Gospel The Book of the Generation of Iesus Christ Mat. 1. 1. i. e. his Genealogy or Pedigree a brief Enumeration of the Persons he descended from which is the proper Denotation of the Word Sepher from Saphar numerare recensere whence Siphra or Ciphra a Word that is used in most Languages Some not attending to this have fancied that a great many Books of the Sacred Writ are embezzled because they do not find such Formal Books as those of Iehu or of the Acts of Solomon c. now belonging to the Bible This arises from a misunderstanding of the Hebrew Word which signifies generally any Short kind of Writing or Memorandum This with the Answer before given will solve all Doubts concerning the Places afore alledged As to the common Objection concerning the Loss of Solomon's Books which are said to be mentioned in 1 Kings 4. 32 33. I answer 1. That when some call them Books it is more than they can prove it is not said that Solomon wrote but that he Spake of Trees and spake of Beasts c. i. e. he learnedly discoursed of these several Subjects upon occasion and Spake such a Number of Proverbs Here can be no Loss of Books then But 2. Suppose he committed these Disquisitions and Discourses to Writing and they are now lost it may be consumed when Nebuchadnezzar burnt Ierusalem or by some other Means imbezzled afterwards yet still this is nothing to the purpose because they were no Part of Canonical Scripture His Universal History of Vegetables from the Cedar even to the Hysop that grows out of the Wall and his Books of the Nature of all Animals in the Sea on the Land and in the Air appertained to Philosophy and might indeed have serv'd to have set up a Royal Society and have been advantageous to the Men who are employ'd in the Study of Nature for these questionless were full of Admirable Philosophy according to that great and matchless Measure of Wisdom which God had endued him with Thus far the Loss of those Writings is great but none but Philosophers ought to bewail it Tho I must suggest this by the way that perhaps there is no ground of complaining for them neither for it may be these Books of Plants and Animals were extant till Alexander the Great 's Days and being perused and understood by Aristotle and Theophrastus by the Help of an Interpreter they were transcribed by them and so set down as we find them in their Writings which have gain'd them so great Fame and Renown This may be the more credible especially as to Aristotle because we read that he was a Great Plagiary and burnt or otherwise made away those Writings from whence he borrowed his Notions If this be true it is likely we have these Books of Solomon extant still in those forenamed Authors we read his Natural History concerning Vegetables and Animals But as touching the three thousand Proverbs which he spake it is most reasonable to believe that most of them were only spoken not written down and as for those that were penn'd we have them at this Day in the Book of Proverbs which is Part of the Canon of Scripture There we have those Proverbs which the Holy
17. on which Ground of Similitude the opening or boaring of the Ear is changed into preparing or framing a Body â—itting it for that Work and Service to which it was designed The Sense then which is the main thing is the same viz. that Christ had a Body given him that he assumed our Humane Nature that thereby he might be Obedient and perform the Part of a Servant Nay the Words themselves are not much different for the Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well apparare or comparare as fodere perforare and therefore is well rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover the Ear which is the Organ of Obedience and Compliance is Synechdochically put for the Body nay perhaps the Hebrew Word Ozen signifies a Body as well as an Ear for 't is well known how different Senses one Word hath among the Hebrews I could observe to you that it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint Iob 33. 16. as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prov. 26. 17. which may convince us of the Ambiguity of the Word Besides we know the Latitude of the word Heezin which signifies both to hear and to obey It might be added that as the Opening or Boaring the Ear signifies Voluntary Subjection or Obedience and speaks a Willing Servant though not this only or altogether as I have shew'd elsewhere so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise denotes a Slave or Servile Person Rev. 18. 13. Thus opening and preparing the Ear and the Body agree and the Sense of both put together is this Thou hast made me Obedient Thus the Hebrew and Greek do friendly accord so that we need not say with Mr. Isaac Vossius that the Jews have corrupted this Place to evade the Prophecy So in Psal. 105. 28. the Sense was attended to not the Express Words for whereas in the Hebrew it is they rebelled not against his Word the Word not is left out in the Septuagint they following as they thought the Meaning of the Place for they supposed it had Respect to Pharaoh and the Egyptians who when these Plagues here spoken of were upon them rebelled against God's Word The Negative Particle lo may here be taken Interrogatively as in other Places Isa. 9. 3. Hos. 4. 14. and then the Words run thus Did they not rebel against his Word which is as much as to say they did therefore the LXX translated it Affirmatively they rebelled which is the same with our Old English Version which we use in our Service they were not obedient But if we take â—â— here as a downright Negative then the Place refers not to the Egyptians but to Moses and Aaron these rebelled not against his Word Not of these but of the others the Septuagint it is likely understood the Text and accordingly rendred it And in many other Places the Translation is not Literal but follows the Sense Which is observ'd by the Judicious Dr. Pearson in his Paraenetick Preface before the Cambridg Edition of the LXX's Bible where St. Ierom's Exceptions against this Greek Version are answer'd and made void by shewing in several Instances that though we find not the same Words there that are in the Hebrew yet we find the like Meaning That is sufficient because that was the thing the Seventy intended for their Business was not to tie up themselves closely to the very Words and Phrases of the Hebrew Which gives us some Account of the Difference between the Greek of the Old Testament and the Original 6. This sometimes proceeds from the Errors committed by the Transcribers of the Greek Copies Their Carelessness in writing them over hath been partly the Cause of the Variation of the Readings in the Hebrew and the 70 Interpreters as in Prov. 8. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus creavit me is by the Fault of the Amanuenses put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here admit of a good Interpretation for we may understand it of the Eternal Generation of Christ. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exactly answerable to the Original and is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word used by Aquila in his Version of this Place Wherefore we may justly impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Negligence or Ignorance of the Scribes as St. Augustine doth And Ierom complains of this sort of Men that they sometimes wrote not what they found but what they understood And without doubt upon a diligent Search we might â—ind that the LXX's Copy is faulty in other Places by reason of the Scribes through whose Hands and those not a few it passed 7. The 70 Interpreters are wont to add many things by way of Paraphrase and on that Account must needs seem to disagree with the Hebrew Thus to explain Gen. 9. 20. ish haadamah they inâ—ort the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man i. e. a Husbandman of the Earth Morigim is the Word for threshing Instruments 2 Sam. 24. 22. Isa. 41. 15. the Nature of which is express'd to us by the Words which the LXX use here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the manner of Threshing in those Days was with Cart-Wheels In Ier. 32. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to explain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Signification of Moloch is a King In Ezek. 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prefix'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquaint us that Rhos was another Name of Scythia whence the Russians But this short way of Commenting or Paraphrasing on the Hebrew is so usual and frequent with them and so plain and obvious to be taken notice of that I need not Particularize 8. They sometimes insert Words without any Ground or Occasion Words which ought not to be inserted Thus though the Hebrew Text saith Gen. 8. 7. Noah ' s Raven went forth going out and returning yet the LXX say it returned not Here is a flat Contradiction though perhaps we may reconcile the Hebrew and Greek by saying Noaâ—'s Raven did return unto the Ark but not into it but was fed by him out of the Window Or it is likely say some he hovered about the Ark bringing his Prey Carcases floating on the Water and devouring them on the top of the Ark. But this is mere Conjecture So the Seventy Interpreters put in Cainan as Arphaxad's Son Gen. 10. 24. but the Hebrew omitteth him and puts Salah in his stead unless you will say with Bochart that this and the former Interpolation were the Fault of the Transcribers of the Seventy's Copies of which before But further the LXX usually add entire Sentences of their own when there is no need of a Paraphrase or Comment as in the 14th Psalm
ver 3. they take several Passages out of Scripture which are applicable as they thought to that Place and there insert them whence instead of seven Verses in this Psalm according to our last English Translation which follows the Hebrew there are eleven it it according to the Old one used in our Service which follows the Septuagint Thus in Prov. 6. after what is said there v. 6 7 8. of the Ant they make bold to add something concerning the Bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So in Isaiah and Ieremiah and other Books they take a great Liberty there are several whole Sentences added that are not in the Hebrew and many are left out that are in it To instance at present only in two of this latter sort those Words in Prov. 22. 6. Train up a Child in the way he should go and when â—e is old he will not depart from it are wholly omitted and the whole thirtieth Chapter of the Proverbs and part of the one and thirtieth are left out in this Translation This is the Greatest Fault we have hitherto met with in the Greek Interpreters but now cometh one which is much greater and indeed unpardonable if it be true 9. Then It is thought by some that in many Places they have wilfully corrupted and perverted the Text. It is thought at least that they did not exactly translate some Places because they were loth to expose the Bible to the Gentiles This was too rich and precious a Treasure to be imparted to them It would be a profaning and polluting of it to lay it open to all Men. It is Galatinus's Perswasion that in their turning the Hebrew into Greek they alter'd several things because the Ethnicks were at that time unworthy of the Knowledg of those Divine Mysteries contain'd in the Bible and this the Talmud it self witnesseth The Pagan World was not able to bear several of those things they would have seem'd Absurd and Ridiculous to them if they had been translated as they were in the Original Hence saith he the Seventy's Version is imperfect and seems to differ yea really doth differ from the Hebrew in many Places And a Learned Doctor of our own tells us That they translated the Bible unwillingly they being loth to impart the Knowledg of the Scripture to Heathens therefore though being commanded by Ptolomy they undertook this Work yet going about it with unwilling Minds they did it Slightly and Perfunctorily and it is likely Falsly in some Places And this was long ago the Opinion of St. Iâ—rom who plainly declared that where-ever any thing occurred in the Old Testament concerning the Sacred Trinity it was either misinterpreted or wholly concealed by these 70 Elders and this he saith was done by them partly to please King Ptolomee and partly becaâ—se they had no mind to divulge the Mysteries of their Faith to the World Thus as he observes 〈◊〉 Isa. 9. 6. they left out five or 〈◊〉 Names of Christ and put in the place of them the Angel of the Great Caunâ—el They would not let it be known that That Child was God lest they should be thought 10 worship another God and therefore they purposely and â—allciously concealed those Glorious Titles attributed to Christ and more especially That the Mighty God But this Author is more candid and mild in his Censure of these 70 Elders when in other Places he tells us that many of those Copies and Editions of the Greek Translation which were then abroad were corrupted by the Fault of the Transcribers and that it was his Design in his Latin Version to correct them Again he imputes their Mistakes to their Ignorance saying they made this Translation before the coming of Christ and so knew not what they rendred in many Places and therefore did it obscurely and dubiously Wherefore he professeth he condemns not the Seventy but only prefers the Apostles before them their Writings being nearer to the Hebrew Original And truly I am not throughly convinced that the Interpreters themselves did wilfully corrupt the Translation that they designedly misinterpreted the Hebrew Text and falsâ—â—ied in the forementioned Place and several others for the Messiah the Christ was not come then and there was no Controversy about him and therefore according to my Apprehension of things it was too early time of Day to misrepresent or corrupt the Bible where it speaks of him I rather think this was done afterwards namely after our Saviour appear'd in the World and had been rejected by the Jews as an Impostor Then these Places before mentioned and several others began to be perverted then the Circumcised Doctors attempted to pare off some Passages to make some Alterations in the Copies of the LXX which they got into their Hands Then it was that they corrupted the Chronology of the Bible which was of great Use to them Hence it is that you find such a Difference between the Hebrew Copies and those of the Seventy about the Age of the World It is not to be question'd that the Jews made an Alteration in the Years mention'd in the Pentateuch which relate to the Lives of the Patriarchs more especially those before the Flood in that Catalogue in Gen. 5. According to the Hebrew Text there were 1656 Years from the Creation to the Flood but according to the Greek there were about 2250. The younger Vossius is a smart Advocate for the Septuagint and following their Computation tells us that 4000 wanting â—ive or six Years were expired before Moses's Death and that from thence to our Saviour's Coming were above 2000 Years so that Christ was incarnate at the end of the Sixth Millenary or the beginning of the Seventh The Sum is that according to Vossius and the LXX's Reckoning the time of the World's Beginning anticipates the Vulgar Aera at least 1400 Years This lengthning of the Accompt in the Greek Bible we owe to the Jews after the Coming of Christ especially after the Destruction of Ierusalem They then out of their Hatred to Christians changed the Chronology of the Greek Interpreters expunged the Contracted Aera and introduced a larger one i. e. they added one thousand four hundred Years to these Books And their Design in doing this was to confute the Opinion of the Messias's Coming It would appear hence that the time was past according to the general Sense of the Rabbies For this Reason they made this Alteration in the Greek Translation though they could not effect it in the Hebrew Copies Hence arises the Difference between the Hebrew and Greek Computation But we are assured that the Sacred Chronology deliver'd by Moses is certain and the Calculation true and authentick because the Hebrew Text is so which I have demonstrated in another Place and consequently the Greek Version is to be corrected by this But this Error of the Septuagint is not originally theirs but is to be imputed to the latter Jews I mean those soon after our
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
〈◊〉 They had also as we learn from 〈◊〉 â—other Water to try Perjury which might be of the same Original Twelfthly We read in several Authors some of whom you will find quoted in Caelius Rhodiginâ—â— that Branches were used in the superstitious Rites of the Gentiles and in the Worship of their Gods Among the Athenians particularly there was a Festival which took its Name from Branches and Plutarch and others tell us that they went about with Boughs in their Hands in honour of Baccâ—â—â— If we compare this with what the Jews did in the Feast of Tabernacles as the Scripture testifieth and as Iosephus relates namely that they sat under Booths which they shadowed with Branches that they sacrificed to God holding in their Hands Boughs of Myrtle and Palm and that they went up and down many days with these in their hands we may gather hence that this Hebrew Rite was borrowed by the Gentiles who were very apish especially if we take notice that the Jews and Gentiles kept this sort of Feast at the same time of the Year For the Feast of Tabernacles was celebrated on the â—ifteenth Day of the Month Tirsi i. e. about the beginning of our September then it was that they feasted and made merry and express'd it by all signs of rejoicing and then it was also that the Pagans kept their great Feast in honour of Bacchus I know Plutarch derives that from this and so makes the Jews imitate the Gentiles as some of late have done but I hope I have suggested sufficient reason already and may do more afterward to antidote against this vain Conceit I pass on to other Particulars the 〈◊〉 mong the Iews nourished their Hair for a time 〈◊〉 then dedicated it to God which was done by cuttiâ—â— it off and offering it in the Temple or Tabeâ—â—â—cle and then burning it with the Sacrifice 〈◊〉 6. 18. That the Pagans imitated them in this 〈◊〉 evident thus concerning the Greeks 〈◊〉 testifies that they dedicated the First-fruits 〈◊〉 their Hair to Apollo Aesculapius Hercules 〈◊〉 and other Gods The Romans likewise the 〈◊〉 time they shaved their Beards and cut the Hair 〈◊〉 their Heads offered them to some Deity as 〈◊〉 be proved from Suetonius and other 〈◊〉 And not only the Greeks and Romans but the Assâ—â—rians and several other Nations took up this Oâ—stom as you may satisfy your selves abundantly froâ— some Criticks who have handled this Subject Several other things I might mention as the Jews putting away all Leaven at the Passover wheâ—ce perhaps Leavened Bread was not permitted to the Gentiles at some certain times yea it was not lawful saith Aulius Gellius for Iupiter's Priests to touch Leaven From the Jews the Custom of Circumcising went to several Nations and not from them to the Jews as Strabo Celsus and others conceited But Origen confutes this Mistake and shews that God himself first instituted this Ceremony that Abraham and his Race first practised it and in imitation of them the People of the next neighbouring Countries took it up as the Arabians and Egyptians Of these latter and the Ethiopians the Persians Phoenicians the Troâ—lodytae and those of Colchos Herodotus 〈◊〉 Strabo testify that this Rite was used by them Philostorgius relates the same of the antient Arabians Pythagoras was circumcised saith 〈◊〉 However this is certain that this Jewish Practice came into use among several Nations and it was originally from Abraham who was first circumcised and his Stock who were Jews I might add here that the Jews at circumcising the Child gave it a Name thence the Pagans took up the same Custom of giving Names to their Infants Hence Dies Nominalis went along with Dies Lustricus and this was about the eighth or ninth Day among the Romans which seems also to be in imitation of the Jews Bigamy was forbidden to the Pagan Priests as it was to the Jewish ones So in compliance with the Mosaick Law it was unlawful for their Priests to touch any dead Corps From the same Sacred Fountain was their Aqua Lustralis used in sprinkling of Sepulchres and to purify those who had touched them or came near them From the Law of Cherem the Anathema the Thing or Person devoted to Death Lev. 27. 28 29. seem to be derived the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Devota Capita The neighbouring Gentiles heard of the devoting to utter Destruction certain Cities and their Inhabitants and 't is likely they heard that this was done by the special Command of God Hence they apishly and superstitiously imitated this Usage as you have seen they do in other things and devoted certain Men to Death and Destruction to please and propitiate their Gods And this is the more credible because the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was sometimes confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used by the antient Greeks to signify those miserable and execrable Wretches who were thus destined to the Infernal Ghosts When any great Plague or Calamity broke in upon the Pagans Men as well as Beasts were devoted to Slaughter and given up as Propitiatory Offerings to their Deities and these I say were by them termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accursed Devoted Execrable Creatures which answers to the Jewish Cherems which were Things or Persons devoted to utter Destruction This Pagan Usage was but a Transcript of the Hebrew one Perhaps the use of Lots among the Gentiles had its Original from what the Sacred Writings relate of this Practice In Lev. 16. 8. two Goats in order to some Sacred Design were chosen by Lot Ioshuah found out Achan to be an Accursed Criminal by this means Iosh. 7. 14 18. The first Assignation of Portions in the Land of Canaan was by casting Lots Josh. 13. 2. Saul was chosen King of Israel thus 1 Sam. 10. 21. By the same Method Ionas was discovered to be the Cause of the Tempest Ionas 1. 7. From which antient Instances of Lottery it is probable the Gentiles borrowed the like Usage and made choice of their Military and Civil Officers and transacted other Matters in this way In Homer some of the Great Commanders are made after this fashion as Eurylochus and others Some of the Athenian Magistrates were annually call'd to their Places by Lot whence they were stilâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particularly this was the manner of chusing Judges at Athens as you may see in Caelius Rhodiginus Yea some were chosen into the Priesthood with this Ceremony and therefore had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle tells us in the fourth Book of his Politicks They used Lottery on other accounts as you may see in Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also was in use among the Old Romans sometimes and not only in the Election of Publick Officers but in other Affairs more especially in their Divinations these Lots were made use of as
may be suffered to give my Conjectur◠〈◊〉 Poets did very â—itly relate how Atlas bore up 〈◊〉 Heavons when in the mean time they meant 〈◊〉 Moses who giving us the Authentick Records 〈◊〉 the World's Creation and beginning his History with the Production of the 〈◊〉 is the Tâ—â—â— Atlas that supports the Spheres nay he may be rightly said not only to bear up the Heavâ—â—s 〈◊〉 the Earth and to keep them from sinking into their first Chaos by transmitting the Account and Memory of them to all Posterity I question 〈◊〉 but that Moses was represented by Heâ—â—mes Trismegistus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than a very Great i. e. an Excellent Man and such none caâ— deny Moses to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Interpreter is appliable to none better than to Him who was the first Sacred and Inspired Interpreter of the Mind of God in Writing Letters were invented by this Hermes saith Iamâ—licâ—us from his Maâ—â—â—â— Plato Moses being the first Writer may well be said to be the first Inventer of Letters Diâ—dorus also tells us that this Moses was the first that gave the Egyptians he should have said Iews but those Mistakes are common with him and other Pagan Authors Written Laws and that â—e was a Man of a great Soul and very powerful in his Life And in another place he saith he was one that excelled in Wisdom and Valour Strabo makes honourable mention of this Great â—â—rsonage yea speaks not only of him but of the Religion establish'd by him with great Respect He ranks him among the best Legislators and highly praiseth his Laws and gives them the Preeminence before all others He reciteth some of his Sayings and Deeds telling us that he left Egypt and came into Syria because he disliked the Egyptians for their making and worshipping of Corporeal Gods of the Figure and Proportion of Brutes and that Moses profess'd that God could not be represented by any Image or Likeness whatsoever There are other Gentiles who speak of Moses and his Laws and Constitutions and they would have been more favourable in their Testimonials concerning him if their Heathen Principles had not biass'd them to a more undue Character Which is taken notice of by Philo in the Life of Moses Though saith he some Pagan Historians speak of him yet they say but little and that not truly neither Out of Envy it is likely or because of the great Disagreement between his and the Laws of other Law-givers they vouchsafe not to remember him But that Testimony which we have is sufficient and we may thence be satisfied that Moses was the most Authentick Historian and the Antientest Law-giver and we may gather from what they say that his Laws were the first and gave beginning to all otherâ— The famous Law-givers and Politicians among the Grecians as Lycurgus and Solon had the main of their Politicks from Moses's Laws whence afterwards the Romans took some of theirs And as Moses received his Laws immediately from God so in imitation of him the greatest Law-givers said they had theirs from some Deity as Numa from Aegeria Minos from Iupiter Lycurgus from Apollo Zabeucus from Minerva c. Still this establisheth our Notion that the Writings and Practices of the Jews gave rise to many things among the Pagans which I will yet farther pursue CHAP. VI. Prophane Writers testify the Truth of these Particulars mention'd in the Old Testament viz. The Gigantick Race of the Canaanites The Sun 's standing still Jephthah's Sacrificing his Daughter Sampson's loss of his Hair The Foxes which he made use of against the Philistines Elias's rapture to Heaven Some passages relating to King Solomon King Hiram c. The Sun 's going back in King Hezekiah's time Nebuchadnezzar's Transformation into a Beast His Dream of an Image with a Golden Head c. Next it is proved that the Heathens had their Deities from the Old Testament Their Saturn was Adam Their Minerva was Eve Their Jupiter Cain Their Vulcan Tubal-Cain Their Bacchus as also their Saturn and Janus Noah Their Apis Joseph Their Mercury and Bacchus Moses Their Hercules Joshua and Sampson Their Apollo Jubal Their Ganymed Elias c. â—venthly SOme other things which the Old Testament acquaints us happened after 〈◊〉 giving the Law by Moses till the Babylonian 〈◊〉 are to be found among Prophane Writers We read in Numb 13. 33. of the Gigantick race of Canaanites who are called the Sons of Anak 〈◊〉 in Deut. 9. 2. Ios. 11. 〈◊〉 they are called Anakims Is there not some prob 〈◊〉 〈◊〉 that the 〈◊〉 daridae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there were more than Câ—stor and Pollux that were call'd by that name Tully will inform you who by the Greeks wâ—â— called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as several Authors acquaint 〈◊〉 had their Name from those Great Men who wâ—â—â— the Offspring of Anak These being driven Iosuaâ— out of Palestine when he overcame 〈◊〉 Country it is likely went into Greece and froâ— them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Athens and Sparta descended and hence it was that the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given not only to the Tyndaridae but all Great Mâ—â— and Princes I will add that 't is probable thâ— word gave Origination to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signiâ—â—â— Great and Principal Men such as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were From that Miracle in Ios. 10. 13. of the 〈◊〉 standing still perhaps the Poets Fiction arose concerning the Night doubled or trebled by Iupitâ—â— for Alcmena's sake For as hath been suggesâ—â—â— already this sort of Men when they get a Story by the end make what they please of it and turn it into quite another thing than it was at first The rumour of that strange Accident had come to their Ears and they presently turn'd it into a Fable And who should stop the Course of the Suâ— but Iupiter the Supream God And after the raâ—â— that they represented their Gods that which is further added is apposite enough for they are not ashamed to tell us that they are Lewd and Obscene and indulge themselves in all Lustful Practices Now when the Sun stood still in one Hemisphere the other wanted his presence and light and â—o they had as it were a double Night for the Sun 's â—â—aying here so long But you shall have another fable shortly that will speak to the same purpose Porphyrius tells us that Sanchoniathon had his Historical Narrations and Secrets from one Ierombaal Priest of the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews that that Hiâ—torian had his Matter from the Sacred Scriptures the Hebrew Fountains of Truth though he oftentimes corrupts them And it is evident that they had partly learnt the Name of the true God from the Hebrews or their Writings for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Iehovah the true God whom the Iews Worshipped as I shall â—â—â—w more afterwards Besides from
it is manifest that the Iewish Ceremonies were not taken from Gentilism but Instituted by God himself Among the Reformists you will see this more plainly attested All that consent saith one which is between the Iewish and Gentile Rites ariseth from the Devil's study to deprave many things which are in the Iewish Worship of God and to transfer them to his own And another thus It is a wicked and detestable thing to imagine that the Rites commanded in the Mosaick Law were as it were Play-games and Sports only in imitation of the Pagans Therefore that those Rites may have that honour and dignity which is due to them we must hold this as an infallible Truth that all the things in the Iewish Worship were according to the Spiritual Pattern which was shew'd to Moses in the Mount To which I add Cocceius's notable words I admit not that the Iewish Law is an imitation of the Gentile Ceremonies For on the contrary it is certain that it was made to draw off the Israelites from many of the Pagan Rites by those several Laws which were in it contrary to those Rites So it became a Hedge or Partition Wall between the Iews and Gentiles that they might not come near one another as to their Ceremonies for from a likeness in these there would have followed a mutual Converse and Communion and consequently a Depravation As to Particular Rites among the Gentiles as that of Sacriâ—ices and using of Salt in them Spanhemius refers the Original of them to the Iewish Law and the practice of God's People adding that This Iewish Custom was by a fond imitation in the Devil who sometimes is Gods Ape made use of in the impious and idolatrous services of the Pagans So as to the Ark of the Testimony which the Learned Dean saith was in imitation of the Heathens the contrary is expresly vouched by another worthy Writer in such plain terms as these Having thought of the whole matter viz. the Arks or Chests which he had said before were used in the Religious Mysteries of the Pagans my Opinion concerning them is this that the Devil as he was ever an Ape and a Ludicrous imitator of God's Works and Institutions so here particularly he had a mind to set up these his Arks against the Ark of the Covenant made by God And hear what a late Learned Author often commended by the Worthy Dean himself saith Chests or Arks used at the Greek and Egyptian Feasts especially in the Eleusinian Solemnities with the Toys shut up in them of which Clement of Alexandria speaks these were Images or Imitations of the Ark of the Covenant among the Iews All these Allegations and Testimonies together with those before are absolutely repugnant to the Learned Doctor 's assertion which he so often repeateth that many of the Mosaical Laws about Religious Rites and Ceremonies were taken from the Rites and Usages among the Pagan Idolaters But this Author is so Considerable and Worthy a Writer that it may be thought his single Authority is able to counterpoize if not out-weigh the joint Suffrage of the Persons before named wherefore I will make bold to Combat his Notion with a plain Text of Scripture which carries irresistible Authority with it The express words of it are these in Deut. 12. 30 31 32. Take heed to thy self that thou be not snared by following them i. e. the Heathens and that thou enquire not after their Gods saying How did these Nations serve their Gods even so will I do likewise Thou shalt not do so unto the Lord thy God for every abomination to the Lord which he hateth have they done unto their Gods What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Observe here the Iews were forbid to follow the Customs and Rites of the Gentiles and in order to that to enquiâ—â—â—â—ter their Idolatrous Service and the manner of it They must by no means 〈◊〉 the true God as the Nations served their false Gods and Idols The Reason 〈◊〉 this is râ—ndâ—ed because every abomâ—nation to the Lord which he hateth was done by them to their Gods The Rites and Ceremonies which they used in Worshipping their Gods were abominable to the God of Israel Wherefore it is absurd to think that he would appoint his People such Religious Rites and Services as were abominable and hateful to him unless you will say that which was abominable in the Heathens was not so in God's own People But this increases the absurdity rather than takes it away No Man of sober thoughts can talk after this rate for if God disliked those things in the Idolatrous Worshippers it is certain that he did much more so in the true ones Wherefore he instituted such a Service as was most opposite to the Heathen way of Worship and had not the least affinity with it Hence it is added what thing soever I command you observe to do it as much as to say you must not follow the directions or example of those Pagaus in your Worshipping of me you must do nothing in my Service but what I expresly Command you neither adding thereto nor diminishing from it How then can any Man with Reason assert that the Iews borrowed their Rites in Religious Worship from the Gentiles A Person of so bright an intellect as our Learned Author is cannot but see the force of this Text and be convinc'd that it ruines his Hypothesis which he was pleas'd to take up it may be only to give proof of his own Skill to the Learned World and to try that of his Opponents So much for the first Corollary from the preceeding Discourse 2. From the Premises we may learn the Excellency of our Religion viz. 1. That it is the Ancientest Religion in the World We may plainly see the Footsteps of it in the oldest Times that were The memory of it is among the most Celebrated Monuments of Antiquity The Truths of it are to be read in the Histories of the First Ages yea in the Fables of the Old Poets in the rusty and antique fragments of the Primitive Times of the World 2. See the Reasonableness which is another Excellency of our Religion Many of the Scripture-Truths were receiv'd by the Philosophers and Sages among the Gentiles who had no other Conduct than that of their Rational Faculties These Masters of Reason entertain'd some of the Grand Principles of our Religion and approved of them and acknowledg'd them as Rational 3. See the Certainty of our Holy Religion It is attested not only by Friends but Enemies It hath even the Approbation of Heathen Writers who have Recorded and thereby confirmed some of the most remarkable things reported in the Sacred Writings as the Creation of the World our first Parents Happiness and afterwards their Fall Noaâ—'s Flood the long Lives of the first Persons the Building of the Tower of Babel the Confusion of Languages the
wrote â—ssuring us that it was seen not only by himself but by Apollophanes who was at the same time with him at Heliopolis in Egypt They were both greatly astonished concluding some strange thing was happening to the World but Dâ—onysius said to have cried out in such Language as this Either the God of Nature suffers or the Frame of the World is like to be dissolved This is that Dionysius who is call'd the Arâ—opagite Acts 17. 34. For returning home after his Travels he was chosen into the Senate of Areopagus and thence hath that Name and was converted to the Christian Faith by St. Paul Origen dealing with Celsus the Philosopher proves this Eclipse at Christ's Passion out of Phlegon Trallianus one of Trajans freed Men who it seems was a great Chronologer and Eusebius mentions the same Author and quotes his words which are these In the Fourth Year of the 202 Olympiad there happened a great Defection of the Sun such as was never known before The Day at the Sixth Hour was so turned into dark Night that the Stars appeared in the Heavens And he adds There was an Earthquake at the same time in Bithynia which over-turned several Houses in the City of Nice Thus that Writer What could be more Accurate seeing Christ's Passion was in the last Year of the 202 Olympiad which was the 18th year of Tiberius's Reign Or if according to Scaliger this be not very punctual for the Eclipse at our Saviour's Death he saith was in the beginning of the 203 d. Olympiad yet it is granted that a Years difference here is of no great moment especially when the time is so circumstantiated and fixed by what follows for the Hour of the Day assign'd by Phlegon plainly shews that he relates the same thing which St. Mark doth who expresly affirms the Eclipse to have happened at the Sixth Hour Mark 15. 32. Besides the Earthquake the Companion of the Eclipse is said by this Phlegon to have been at the same time which agrees with St. Matthew c. 27. v. 51. all which proves that this Pagan Writer refers to the very same Eclipse mention'd by the Evangelists Eusebius â—citeth the same Testimony and also adds the like suffrage of an other Gentile Writer who though not named by him is Thallus as Grotius proves from Iulius Africanus who citeth this Author for this very purpose and sets down his words and the same Testimony you will find mentioned by Origen Moreover Tertullian appeals to the Roman Archives about this portentous Eclipse and tells the Pagans that they had this recorded in those Authentick Tables yea that at the very moment when it happened it was inserted into those publick Records Lucian the Martyr appeal'd to the same publick Acts of the Romans as Eusebius repors he bids them consult their own Annals and lets them know that those would certifie them of the Truth of that Eclipse Shall I add to all these what Adrianus Gressonius in his History of China saith that those People have registred it in their Annals that at that very time about the Month of April an extraordinary and irregular Eclipse of the Sun happened at which strange and unusual thing Quam-vutius the Emperor of China was exceedingly troubled Thus this Prodigy which was taken notice of at Christ's Suffering on the Cross is attested by Pagans which is some accession to this Truth related by the Evangelists And it is the more considerable because we are certain that That Eclipse was not natural being in the Opposition of the Moon i. e. when the Moon was Full for it was the day before the Passover which fell on the Fourteenth Day of the first Month call'd Nisan which answers to our March when the Moon was Full and opposite to the Sun Now it is known to be against the Rules of Astrology that the Sun should be eclipsed when the Moon is at the Full whence we must conclude this Eclipse to have been Miraculous and altogether against the course of Nature and that it could be the Hand of God only to testifie Christ's Divinity Lastly We cannot but think that this wonderful Eclipse was seen and observed by the Enemies of Christianity and acknowledg'd by them to be a real Prodigy when we consider that the Evangelists expose this Relation to those professed Enemies of the Christian Religion who if such a thing had not happened could have presently confuted the Reporters of it Can it enter into our Thoughts that these Writers were so foolish as to imagine they could impose upon the Faith of Men in such a matter as this which was publickly to be seen and which every one might take notice of This is an unreasonable and groundless Surmise In the next place the Earthquake at Christ's Passion which as you have heard was attested by Phlegon is now more distinctly to be considered That Author indeed saith that it was in Bithynia but it might be in other Countries likewise He did not intend to relate how far it reach'd but what he knew and in what place it was most observ'd he sets down And this being join'd with the Relation of the Eclipse is an Argument as hath been hinted before that it refers to the Earthquake at Christ's Passion which not only shook the Land of Iudea but other remote Countries as the Lesser Asia wherein this Bithynia was For as the Eclipse was Universal so was the Earthquake it is probable and the whole Earth felt the shock of it though to some Places only it proved destructive as to this in Asia particularly With which concurs that of Pliny who tells us of an extraordinary Earthquake in Tiberius's Reign which over-turn'd Twelve Cities in Asia to help and relieve which the Emperor remitted their Tribute say Suetonius and Dion Concerning that Earthquake at our Saviour's Passion Eusebius quotes the Testimony of Thallus mention'd before and the same is alledged as an Authentick Witness by Tertullian and Origen Some Learned Men are pleased to relate here as appertaining to Christ's Passion the Story they meet with in Plutarch and quoted out of him by Eusebius of the Death of Great Pan lamented by the Daemons This falling out in the Reign of Tiberius and about the time as some conceive when our Saviour Suffer'd is applied by them to Him and his Death and they think it is to be reckoned among the Pagan Testimonies But I am not so well satisfied as to that but rather think it may more pertinently be made use of to shew how our Saviour dispossessed the Devils and silenc'd the Pagan Oracles which were given by them Accordingly we find that Plutarch from whom we have this Story brings it in upon occasion of the Oracles ceasing and he gives this as an Instance of it The Daemons saith he that assisted at those Oracles are departed a Proof whereof we have in this Pan. Lastly Of the rending the Veil of the Temple
of the putting Iohn the Baptist to death whom he hugely extols telling us that he was an excellent Man and stirred up the Jews to piety and vertue holiness and purity both of Body and Soul and that Herod caused him to be killed because he feared his Authority would hurt him and occasion a defection among the People He also relates how this Herod cast off his own Wife and took Herodias who was his Brother's Wife This Author makes honourable mention of St. Iames whom he calls the Brother of Iesus Christ and relates his Martyrdom and declares that the taking away his Life was so flagitious a Sin that it was in revenge of that that the Iews were destroy'd their Temple and City burnt and all other Evils befel that Nation He fully agrees with St. Luke in mentioning Herod's Speech to the People and their impious Flattery and the immediate Iudgment of God upon this Wicked Man by whose command that holy Apostle was put to death It is true Iosephus saith not that he was eaten up of Worms but this is included in that he saith he was seized with a sudden pain and disease and died in great torment of his Bowels which without doubt were gnaw'd and devour'd by those Worms St. Luke specifieth Because this Writer relates that Herod the Great the Infant-slayer was infested and plagued with noisom Vermin in his Body therefore some say he is guilty of a great mistake here and speaks that of this Herod which St. suke faith of the other viz. Herod Agrippa But I do not see any reason for this imputation of Guilt because Herod the Great as well as the other Herod might dye of that filthy disease though it is not mention'd by St. Matthew or the other Evangelists Wherefore we have no reason to think this Historian was mistaken and disagrees with the holy Writers As to the main you will find him concurring with them not only in this but in other matters recorded by them and consequently you will find him attesting the verity of the History of the Gospel and you will conclude that he is a very substantial Witness for the Christian Religion Having produced these Testimonies concerning St. Iohn and St. Iames I might add somewhat relating to St. Paul That Insurrection mention'd in Acts 21. 38. where you read that the Tribune of the People said to St. Paul Art not thou that Egyptian who before these days didst raise a Tumult and leadest into the Wilderness four thousand Men That Insurrection I say is the same with that taken notice of by Iosephus more than once which was begun by an Egyptian who pretending to be a Prophet gathered together great numbers of Iews the attempt and issue of which are recorded by this Historian and so it is a Confirmation of what St. Luke here records with reference to St. Paul I will here add also a Pagan Testimony concerning this Apostle viz. concerning his being caught up to the third Heaven mention'd by himself in 2 Cor. 12. 2. This is referr'd to in one of Lucian's Dialogues where one Triphon professeth himself to be Paul's Disciple and would make Critias such a one and convert him to the Christian Faith Paul is there described thus That Bald-pate that Hawk-nos'd Galilean who mounts up through the Skies into the third Heaven and thence fetcheth those goodly Notions which he preacheth to the World He is called a Galilâ—an because that was the common name of a Christian and he is said to be Bald as that holy Man is reported to have been when he was old His Hawk-nose alludes to his high flight and mounting up into the Air like a Hawk when he ascended to Heaven And this ascending into the third Heaven is a plain Description of him because none of the Apostles or other Christians ever did so but he And what is added next that he learnt there all his fine and goodly Notions it may refer to what that Apostle saith in the same place that he heard unspeakable words which it is not possible for any Man to utter I could observe that in the same Dialogue this Author bears testimony to the Faith receiv'd and professed by the Christians whilst there he scoâ—â—ingly brings in a Catechumen asking this question By whom would you have me swear toâ— you And then his Instructor answers thus By that God who reigneth on high who is Great Immortal Celestial by the Son of the Father by the Spirit proceeding from the Father One of three and Three of one Thus from this Pagan Scoffer who could laugh and speak truth together we are informed that the Doctrin of the Blessed Trinity which the New-Testament so expresly declares was profess'd by the Primitive Christians To this I might add the Inscription on the Athenian Altar taken notice of by St. Paul and which wants not the Testimony of Prophane Writers This is mentioned by Pausanias in his Atticks and hinted at by Lucian in his Philopatris Thucydides saith there were no less than twelve Altars erected in the Market-place in Athens with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Philostraius makes mention of the same Laertius takes notice of the nameless Altars at Athens and particularly of one erected To the unknown and strange God To proceed some have produc'd a Letter of Seneca Nero's Tutor to St. Paul with St. Paul's Answer to it This is mentioned by Ierom who reckons Seneca in the Catalogue of Ecclesiastical Writers because of this Epistle to the Apostle and St. Augustin also takes notice of it But I am not so fond as to take in all sorts of Testimonies without any distinction but I rather look upon those Epistles as Spurious the stile plainly shewing that one of them at least that to Seneca is so But because this Seneca was a grave and serious Philosopher and was against the Superstitions of the Romans and was far better than the Pagans of that time hence some thought he was a Christian and was so perswaded to be by St. Paul and then it was easily believed that they conversed together and had Correspondence by Letters Concerning St. Peter likewise I will only leave this and submit it to the censure of the Readers his encountring that Arch-Sorcerer Simon of Samaria who is spoken of in Acts 8. and his dismounting him by his Prayers from his Charioâ— though they are not mention'd in the infallible Records of the New-Testament yet are registred by Clemens the Roman Arnobius and Epiphanius For it seems this Magician would needs be flying in the Air and by such artifices bring credit to his false Doctrins but St. Peter by the extraordinary assistance of the Spirit and the Efficacy of his ardent Addresses to Heaven baffled this soaring Magician and brought him down from his heighths and laid him prostrate and dead on the Ground Which very thing I conceive is attested by Suetonius in whose Writings
Christ into Heaven as it is expounded by that infallible Interpreter Ephes. 4. 8. Wherefore he saith When he ascended up on high he led Captivity captive and gave Gifts unto Men which refers to the abovesaid Psalm but is applied to Christ's Ascension by the Apostle here The 45th Psalm is originally a Song of Loves an Epithalamium on the Nuptials of King Solomon and the King of Egypt's Daughter but in a remote and mystical Sense it is meant of the Majesty and Glory of Christ's Kingdom and the admirable Benefits which accrue to the Church in the Times of the Gospel And many other Psalms might be produced wherein the double Sense before-mentioned is clearly to be discerned To proceed Though the whole Book of Canticles be in its literal Capacity no other than Solomon's Wedding-song yet it is to be look'd upon in the more sublime Acception of it as a Dialogue between Christ and his Church setting forth all those divine Amours which are mutually experienc'd by them And that this Part of Holy Scripture called the Song of Solomon is of a higher Strain than the bare Letter imports and that it contains great Mysteries and Abstrusities in it may be gathered from that extraordinary Reverence which the Jews paid to this Book For Origen tells us that this as well as the Beginning of Genesis was not permitted to be read by them till they had attain'd to some Maturity of Years I come next to the Evangelical Prophet Isaiah who hath many things concerning Christ and his spiritual Kingdom or Church but it is to be acknowledged that some of them in the first and literal Sense may and ought to be interpreted otherwise Yea the learned Grotius and Hammond are of the Opinion that that famous Prophecy in Isa. 7. 14. Behold a Virgin shall conceive and bear a Son and shall call â—is Name Immanuel hath a double Sense The Words literally and primarily respect a strange and wonderful Birth in those very Days Secondarily and mystically they are spoken of the Messias who was to be born miraculously of a Virgin Whether this Opinion be true or no we are certain that there is a mystical Meaning to be added to the literal or rather as I said before it might be more expressive to say a secondary Meaning is added to the primary one in sundry Passages which we meet with not only in this Prophet but in Ieremiaâ— and Ezekiel Concerning the former of these the Jewish Historian hath these Words Ieremiah saith he in his Book foretold the Captivity which the Israelites were to undergo in Babylon which was just then approaching and also the Slaughter and Destruction which we of this Age have seen There was a twofold Sense according to this learned Writer in some of this Prophet's Predictions Yea there was a double literal or historical Sense which was the thing that I asserted before Whence you see I had reason to make the Distinction of a first and a second Meaning of Scripture rather than of a literal and a mystical though I bring the mystical Meaning when there is such an one under the second As to the latter of these Prophets when we find him relating strange things acted in Visions and Dreams which are things only imaginary and represented to the Fancy we must not think them true in a strict literal Sense for they are only or most commonly done in Appearance and many times will not admit of a real Performance as they are related and described But we are to look upon them as Enigmatical Representations and to fix only a mystical Sense upon them that is to understand them as signiâ—icative of some greater and higher thing than they represent in themselves Which may be one Reason why among the Jews those that had not arrived to some considerable Age were not allowed to read the Beginning and End of the Prophecy of Ezekiel in which Parts chiefly those more mystical Visions are inserted I might pass to the other Prophets and mention some Places in which we must needs acknowledg a secondary Meaning as in that of Daniel chap. 9. 27. For the overspreading of Abominations or with the Wing or Army of Abominations he shall make it desolate which was meant without doubt of Antiochus's desolating Armies which were so abominable to the Jews and who as we read set up the Abomination of Desolation upon the Altar But yet our Saviour himself the best Expositor of the Place le ts us know that this was meant also in a prophetical and secondary way of the Roman Armies that sat down before Ierusalem and after a long Siege made their way into the City and Temple and so might be said to stand in the holy Place When ye shall see the Abomination of Desolation saith he spoken of by Daniel the Prophet stand in the holy Place then c. It is manifest therefore that Daniel spoke of both these destroying Armies His Words are to be taken in a twofold Sense a primary and secondary one In the former they speak of what happen'd to the Jews when Antiochus's Army invaded them In the latter they speak of what befel them when Titus Vespasian came against them and destroyed their City and Nation This is the double Sense and therefore you may observe what our Saviour inserts Whoso readeth let him understand As much as to say when you read that Passage in the Prophet Daniel you are to understand something more than ordinary in it you must take notice of a hidden Sense in those Words they speak not only of what was to come to pass in Antiochus's but in Vespasian's Reign which was about 250 Years after The abominable desolating Armies of both are here meant You see then here is a double literal Sense and that was the Reason why I chose rather the Division of the Scripture-Sense into primary and secondary and of this latter into historical and mystical than that received one of literal and mystical because both the Sense sometimes may be literal This ought to be carefully observed by all those who are desirous to attain to a right Understanding of the Holy Scriptures And it is the want of attending to this that hath often hindred Mens due Apprehensions of several Texts We see here in the Instance before us that the Letter of this Text in Daniel may be applied both to the Syrian and the Roman Armies I might produce those Words in the Prophecy of Hosea Out of Egypt have I called my Son ch 11. 1. Which are to be understood not only of the Patriarchs of old God's Children or Sons being brought by God out of Egypt but of Christ the Son of God call'd out thence after the Death of Herod Matth. 2. 15. This Place of Hosea must be understood of both Hither may be referred some other Places of the Old Testament made use of in the New where it is said This was done that it might be fulfilled which was
spoken by the Prophet then was fulfilled that which was spoken and the like The Places speak not primarily of those things which they are alledged for but secondarily they do and so are truly said to be fulfilled I know Episcopius and some others before him tell us that these Scriptures are said to be fulfilled when there happens something like them when there is a Representation or Similitude of the things when there may be a fair Accommodating of one Event to another then this Phrase is used But a judicious Writer saith well No Prophecy can be truly said to be fulfilled only by way of Accommodation or Allusion for there is no allusive Sense of Scripture distinct from the literal and mystical ones This then is a new way of fulfilling Predictions of the Old Testament and was never heard of among the antient Expositors of Scripture They never dreamt of a way of Accommodation but understood by those Words a strict Completion of those Texts in the Old Testament for it is said they were fulfilled But how Namely there being a double Sense in those Texts the Evangelists take notice and leave upon Record that they were accomplished and fulfilled in the secondary or mystical Sense And this I take to be the true Import of the Apostle's Words 2. Pet. 1. 20. No Prophecy of the Scripture is of any private Interpretation though I know there is another Exposition generally given of them by those that comment on these Words But freely and impartially scan them and you will find this to be the genuine Sense of them Scripture-Prophecies are not fulfilled according to the literal or proper Signification of them only they frequently have a mystical Sense with the literal is joined a typical one or one literal one is added to another This is the secondary and as 't were the improper Sense but the other is the first and more proper one for that is the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of proper Interpretation And if you consult the Greek of the Text you 'll see there is Reason to translate it thus Every Prophecy of Scripture is not of proper Interpretation i. e. there are some Predictions that contain a secondary as well as a primary meaning in them they are fulfilled according to both these and therefore cann't be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of proper Interpretation This Exposition of the Place is confirmed by the Reason that follows for the Prophecy came not of old time by the Will of Man but holy Men of God spake as they were moved by the Holy Ghost i. e. these Predictions were of an extraordinary Nature there was a deeper and farther Meaning in them than is in the Writings of Men they are not bounded by a single Sense and therefore neither are they to be interpreted so This might be made good from several Instances besides those aâ—ore alledged Many other Places in the Old Testament might be mentioned to prove that the same Texts are to be taken in a different manner that there is sometimes a double meaning in them which is plain from the Quotations in the New Testament for the Evangelists and Apostles quoting of them is a clear Proof that there is a primary and secondary Sense of those Texts and that this latter is sometimes historical and sometimes spiritual for we see these inspired Writers of the New Testament take no notice of the first literal Sense of those Places but understand them wholly in the secondary way If we look into the Books themselves of the New Testament we shall discover there likewise this double Meaning in several Places Witness the many Parables which are used by our Saviour and which are recorded by the Evangelists It is true the Old Testament is not destitute of this â—ort of Enigmatical Instructions but because those in the New are most numerous and because our blessed Master himâ—elf hath thought fit to express himâ—elf in this parabolical way therefore I choose to speak of it here Parables as the Greek Word signifies are properly a comparing of things together setting one against another a making use of one Thing or Narrative to set forth and represent to us another of a higher Nature Therefore in a Parable the Antients used to observe two Parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former being the Ground-work and Plot as it were and it might be either true or feigned and the latter was the Application or if you will the Moral of the other The Hebrew Word used for a Parable will give us further Light into it It signifies first any Sentence or Saying that is by way of Similitude or Comparison and so answers to the Greek Word and is rightly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint for the Verb Mashal from whence the Noun comes signifies to compare and lay things together and liâ—en one to another Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is synonymous with Mashal signifies any Compariâ—on or Similitude as in Mattâ— 24. 32. Now learn a Parable of the Figtree When his Branch is yet tender and pâ—tteth forth Leaves ye know that Summer is nigh So likewise ye c. Here Câ—â—ist explains the Etymology and Import of a Parable in its first and more simple Signification it is only a Simile as you see here in these Words and so it is taken in several other Places of the New Testament But this is not all it signifies such a comparative Saying Speech or Narration as is obscure and intriâ—ate and contains some greater and higher Meaning than the bare Words offer to us Thus what is darkly and â—iguratively expressed is called a Parable in Matth. 15. 15. And so the Rabbins call any Figure or Allegory the way of a Parable But most properly and strictly a Parable is a feigned declaring of a thing as if it were done when indeed it is not really done but something else is signified by what is so declared Now put these things together and a Parable may be defined thus it is such an artificial Speech wherein one thing is compared and likened with another but with some Obâ—curity and Intricateness and we are to understand what is said not according to the usual Soâ—nd and literal Meaning of the Words but with reference to some other thing thereby mystically signiâ—ied as â—s evident in the Parables of our Saviouâ— If you ask why he so often delivered things and consequently why Part of the Scrâ—pture is written in this mystical way I answer 1. It had been the Custom and Use of the Antients to express themselves after this manner and our Saviour in this as in some other things was pleased to follow their Example That the allegorical and mystical way of Teaching was antient and used not only by the Poets but Philosophers of old is sufficiently known Orpheus represented his Mysteries in a kind of Fables Pythagoras by Numbers and Symbols Plato
Master clothed his Divine Doctrine in he chose this way of delivering things to them on purpose to work the more powerfully on their Affections A fit Parable moves the Mind with a wonderful Force and Efficacy it representing Matters to us in their livelieâ—t Colours and moâ—t natural Shapes and applying them to the particular Circumstances we are in so that it seemeth to say in the final Close of it as that Parabolical Prophet to David Tâ—ou art the Man It comes up close to us and with great Plainness and Freedom tells us our Case and affects us proportionably To have Dominion or Authority and to speak in a Parabolical way are expressed by the same word in the Hebrew This is most certain that our Saviour reduced this Criticism into Practice and by this moving way of Preaching let the World see that he taught as one that had Authority Thus I have briefly shewed you the Nature of Parables and given some Account of our Saviour's so frequently using them I shall only add that useful Rule of St. Chrysostom which is to be observed by us if we would rightly underâ—tand the Nature of the Stile of Scripture in this mystical way of expressing it self We must not saith he over-curiously fift every Word and Passage that we meet with in Parables but our main Business must be to understand the Scope and Design at which they aim and for which this sort of Discourse was composed and having gathered this out we ought to enquire no further it is in vain to busy our selves any longer And that of Maldonate is a very good Rule For the right interpreting of Parables we mâ—st know this that it is in vain to observe any Accuracy in comparing Persons with Persons and to be curious in suting particular things to things but we are to look at the grand Matter and as it lies before us in gross So he For this is to be remembred that there are several Circumstances inserted into Parables meerly to adorn and set off the Matter and to make the Representation and Similitude more graceful Therefore we must not insist on every Particular and think that an Argument may be drawn from all the Circumstances which we meet with in such Diâ—courses No the main thing which is the Design is to be attended to in a Parable If we observe this Rule we shall gain a sufficient Knowledg of our Saviour's Meaning in his Parables but otherwise we shall busy our Heads to little Purpose and mistake the true Design and Intention of our Lord in this kind of Instructions There are other Paâ—sages in the New Testament wherein a secondary or mystical Sense is to be observed as the 24th Chapter of St. Matthew one part of which according to most Expositors speaks of the Forerunners of Ierusalem's Destruction and the other Part of the Signs of Christ's Coming to Judgment But if you look narrowly into the whole Chapter you will observe that these Forerunners and Signs of both Sorts are intermixed and so promiscuously placed that it is difficult to tell precisely which precede the Destruction of Ierusalem and which the Day of Judgment Which gave me this Hint first of all that this whole Chapter or the greatest part of it is to be understood as those other Places of Scripture before-mentioned in a double Sense viz. a primary and a secondary In the former you must understand our Saviour speaking of those Prodigies and Calamities which should befal the Jews before the final Overthrow of their City and Temple In the latter you must conceive him foretelling the dreadful Signs and Concomitants of the last Day wherein not only Jews but all the World are concerned Here is a twofold Meaning of Chriâ—t's Words here is a double literaâ— or historical Sense and the latter of them being not so obvious and evident as the other and that is the Reason why it hath not been found out may be called the mystical Sense for it is so indeed in comparison of the other Whereas then Expositors are divided in interpreting this Chapter some referring some Passages in it to the Devastation of Ierusalem and others interpreting other Parts wholly of the Day of Judgment we may compromise the Matter and reconcile the different Interpreters by asserting that both the Destruction of Ierusalem and the Calamities of the Last Day are understood by both Parts of the Chapter excepting only one or two particular Expressions which may seem to refer altogether to one of these In short the Forerunners and Harbingers of the Ruine of the Jews and of the last Coming of our Saviour are the same So that while he speaks of one he also foretels the other This shews that there is a double meaning a simple and a compound one in the very same Words of this Chapter When the Apostle in Eph. 5. had spoken of the married State and of the Duties of Husband and Wife and particularly of the Love of the one and the Submission of the other he tells us in the Close that this Part of his Epistle hath a higher Meaning than every ordinary Reader of it would find out for besides the literal Import of the Words there â—s a more sublime and spiritual one This is a great Mystery saith he and I speak concerning Christ and the Church v. 32. Those Words in Gen. 2. 24. mentioned immediately before have a mystical as well as a literal Meaning they are to be understood of the sacred Union of Chriâ—â— and his Church as well as of the conjugal Union of Man and Wife For Marriage is an Emblem of the sacred and inviolable Tie between Christ and Belâ—evers and accordingly whilst the Apostle discours'd in that Part of the Chapter concerning the Love and Submission of Husband and Wife he lets us know that it is to be understood in a secondary Sense of Christ's Love to his Church and of the Church's Subjection unto Christ. And divers other Passages in St. Paul's Epistles have besides their literal a spiritual inward and mysterious Acception Even as to this the Apostle's Words are true viz. that he speaks the Wisdom of God in a Mystery I Cor. 2. 7. Thus I have abundantly proved the double Sense which is to be found in many Places of the Sacred Writings and it were easy to evinâ—e it from many more Instances if it were requisite I will only here in the Close produce the Words of a very profound and judicious Man a worthy Light of our Church that I may not be thought to be â—ingular in what I have asserted under this Head Many Passages saith he as well in the Prophets as other Sacred Oracles admit of Amphibologies and ambiguous Senses and the same Prophecies are oftentimes fulâ—illed according to both Senses And he instances in several Again a little after he hath these admirable Words Seeing our sacred Oracles were given many hundreds of Years before the Events foretold by them and since exhibited
Combates and because they were so like them they sometimes go by that Name Great Numbers of People flock'd from all parts in Greece to these Solemn Diversions either to try their Skill or to be Spectators And I question not but St. Paul before his Conversion had been present at these Exercises and observ'd their Customs and Practices whence it is that he so often in his Writings makes use of them And these Games were very well known to the Corinthians particularly as being celebrated in their Isthmus not far from Corinth whence it is that the Apostle speaking to these People saith emphatically Know ye not that they which run in a Race c. 1 Cor. 9. 24. and therefore the frequent Metaphors taken from them by St. Paul were the better understood by them There were five sorts of these Gymnastick Entertainments in use among the Grecians which Eustathius reckons up in this order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Simonides comprehends them in this Verse in the First Book of his Epigrams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 1. Leaping or exercising the Legs and Arms by Jumping 2. Running or Racing 3. Coyting or hurling the Bar. 4. Casting the Dart or throwing the Spear 5. Wrestling to which afterwards was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pugilatus Fisty-Cuffs and after that they struck with Battoons and Leaden Pellets These five Grecian Excercises were call'd by one name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that was skill'd in them all or won the Prizes at them all was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the Epithet is sometimes taken in another Sense as when 't was given to Democritus because he was the Master of five noble Accomplishments Of these several Olympick Conflicts the chiefest and most renowned was their Running or Racing for which the Grecians were so famous and eminent above all others and therefore St. Paul who had been a Spectator of their Races principally borrows his Metaphors from this Manly as well as Applauded kind of Sport as you may see in his Epistles which abound with Expressions taken from this Athletick Exercise But he sometimes alludes to Wrestling and the other Agonistick Enterprizes which the Grecians in those days were celebrated for He frequently uses the Terms which are proper to these Undertakings as when he saith He herein exerciseth himself to have a Conscience c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from those Combates among the Gentiles and is applied to Sacred things The same may be observ'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 12. 2 Tim. 4. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is another Olympick word and is used in very many places by our Apostle So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 11. is an Athletick word and properly signifies that Exercise which Wrestlers or the like Combatants are train'd up to by long use and Discipline And this occurs again in 1 Tim. 4 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercise thy self unto Godliness i. e. be as eager in pursuit of Piety as those who are train'd up to the Olympick Exercises are in their Wrestling and other Strivings for Victory And therefore I am of opinion that those next words Bodily Exercise profiteth little are to be understood of those Olympick Games which I find Expositors do not take notice of but interpret them of External and Bodily Religion some outward Austerities and Acts of superstitious Worship But the Apostle as I conceive refers here to the immediately foregoing Expression which he had used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he was apprehensive was taken from the Olympick Combates and accordingly he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily Exercise profiteth a little for so I would translate it i. e. as I apprehend the words that Athletick Exercise of their Bodies is useful to some ends they have some small advantage and profit by it viz. as to Health encreasing their Strength and Courage gaining Repute and Credit winning the Prize But alas saith he these are mean and inconsiderable Things in comparison of that Solid Profit which accrues by Godliness for this is profitable to all things procuring all Benefits not only to our Bodies but our Souls advancing both the Temporal and Eternal Interest of those who study and practise it There are three Agonistical terms together in Rom. 9. 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue or follow after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attain to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be foremost in the Race to come first to the Goal but our Translators render it to attain And in several other places the Gymnastick words are made use of especially in 1 Cor. 9. 24 to the End of the Chapter and in Phil. 3. 12 to the 17. v. which are a Continuation of the Metaphor of the Grecian Exercises so much in use at that time By these the Apostle sets forth the Laws and Rules of an Evangelical Life by which all the Followers of Christ are to direct themselves This then were are to take notice of that there were certain Laws observ'd in the Agonisticks there were peculiar Rules and Orders which they tied themselves to which the Apostle means when he saith If any Man strive for Masteries he is not crowned except he strive lawfully 2 Tim. 2. 5. i. e. as S. Chrysostom rightly explains it except he observe all the Laws of the Striving and omit nothing required of him This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly there was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crier an Officer on purpose to acquaint the Combatants with the Laws of the Place So in the Exercise of a Christian Life we must strive lawfully we must carefully act according to the Orders of our Holy Institution for our Great Agonotheta hath prescrib'd us certain Laws which we are to follow with all exactness And these we shall find express'd according to the Stile of the Athleticks who had Laws to direct them what they were to do before the Combate what in the time of it and what afterwards First They had certain Observances which related to their behaviour before the Combate and they were such as these as you may find them briefly summ'd up by Epictetus who compares the Life of a Good Man to these Bodily Exercises An Olympick Gamester saith he must order himself aright before the Contest he must sometimes force himself to take food at other times he must by force abstain from it especially from what is dainty and delicious he must use himself to his Exercises though he finds himself unwilling and this at a set and fix'd time both in Summer and Winter he must not be permitted to drink cool Liquor or any Wine as he thinks fit In short he must deliver up himself to the Master of Fences as to a Physician Galen on the 18th Aphorism of Hippocrates very well describes
this Abstinence of the Athleticks And Tertullian gives this short account of their Austerities They are set apart saith he to a strict Discipline that they may be at leisure to mind the building up of their Bodies as 't were and to make them strong according to Art To which purpose they are kept from all Luxury they are forbid all delicate Meats and all sweet Drinks But the Apostle hath contracted this into fewer words yet as full and significant 1 Cor. 9. 25. Every Man that striveth for the Mastery is temperate in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he observes all the Laws of Abstinence and Continence which are prescrib'd him And there was an Overseer for this purpose one that took care of dieting them and saw that they duly kept their other Rules A Christian must herein imitate the Grecian Combatants and Racers he must manage himself with great Caution and Circumspection he must suffer himself to be order'd and disciplined he must strictly observe the Laws of Sobriety and Temperance and abstain from fleshly Lusts which war against both Soul and Body Thus the Apostle pursues the Metaphor in the following words v. 27. I keep under my Body and bring it into subjection i. e. I am careful to get a good Temper of Body as well as of Mind as the Cuffers and Wresâ—lers labour to beat down and keep under their Antagonists Bodies so I do with my own for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word here used is a known Metaphor taken from the practice of the Grecian Combatants who beat their Adversaries down with their Fists and sometimes with Clubs and will not suffer them to rise In the same manner saith he I beat down and keep under my Body I severely chastise it by Temperance and Sobriety I am as exact as those Combatants were who before the Contest dieted themselves for certain days that they might attain to a good habit of Body Again they took care to rid themselves of all Incumbrances whatsoever they stript themselves of their Clothes and generally came naked to the Conflict whence they were call'd Gymnastae that they might be the more nimble and agile To which the Apostle plainly refers and applies it Heb. 12. 1. Let us lay aside every weight and the Sin which doth so easily beset us and let us run with Patience the Race that is set before us In this our Christian Race we must throw off whatever we know will be an Impediment to us in our course especially we must discard those Vices which we have been most accustomed to and which have had the greatest Ascendant over us And it is to be observed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle here useth is applied by Galen and other Greek Authors to the Corpulency the weight of Flesh which the Olympick Strivers were to bring down and macerate In the next place we are to order and manage our selves aright in the time of the Spiritual Combate And here likewise the Apostle leads us by the same Metaphor For 1. The Combatants were careful to act to strive to labour to the utmost There is a Force and Violence put upon them by themselves they are cruciated and tormented they are tired and worn out and as the same Author adds the more they labour in their Combats the greater is their hope of Victory This Excessive Pains and Labour are express'd in the Writings of the Apostle by several terms as following on for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated and not following after that being a bad word in Racing and reaching forth and pressing on or following on for the Apostle uses the same Greek word again These Agonistick terms which are used particularly in Running are in a Religious manner thus applied by St. Paul that Eminent Christian Racer Not as though I had already attain'd but I follow on this one thing I do for getting those things which are behind not looking back in the Race to see how much Ground I have ran already but reaching forth unto those things which are before I still press on The meaning of which is that he was extremely Industrious and Laborious in his Christian course he not only ran with Patience Patience of Body and Mind this Race that was set before him as he speaks in an other place but he exerted all other Vâ—rtues and Graces whatsoever he lived in a diligent and faithful discharge of all Christian Duties Or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports all the hardship he underwent in his Christian Race for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word applied to the Athletae as Peter Faber observes and is expressive of all the Fatigues in that Exercise So in their Wrestlings and Fencings two other great Employments of the Grecian Agonists they acted to the height of their Art to the utmost of their Strength Their Blows were directed with the greatest Skill and laid on with the most lively Vigour to which the Apostle refers when he saith So fight I not as one that bâ—ateth the air 1 Cor. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a known word used among the Olympick Gamesters I fight I fence I cuff saith he not as they that brandish their Weapons for Sport-sake or to exercise their Limbs or to divert the Spectators as it seems was usual before they fell on in good earnest Whence Virgil saith of Dares a Great Fencâ—r Alternaque jact at Brâ—â—â—ia protendens verber at ictibus aur as But I fight saith the Apostle as one that is actually enter'd into the Combate and is used to the Olympick Combates where there is no vain beating of the Air but a serious falling on The Champions there come not to flourish but to fight with one another Accordingly they were wont to cast Dust upon one another that they might take the more sure Hold and the Place was strewed with Sand that they might stand the more steadily to their Work This Place therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Station as appears from Aelian They stood here all the time they fought and would not quit it whatever they endured Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Epithets given by Phiâ—ostratus and Pausanias to the Athletaâ— This was the particular Commendation of the Olympian Combatants that they never â—linch'd from the Ground which they first stood upon as Aelian tells us To which it is most probable the Apostle alludes when he exhorts the Christians to stand Eph. 6. 13. and so again ver 14. and to stand fast and quit themselves like Men and be strong 1 Cor. 16. 13. and to stand fast striving together Phil. 1. 27. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonick Term as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this latter is a very noted Word among those that write concerning the Olympick Concertations Further I might remark that it was a Rule with
at those Games as honourable as the Roman Consulship was of old These the Apostle well deciphereth when he tells us that they that strive for the Mastery do it to obtain a Corruptible a fading withering Crown 1 Cor. 9. 25. To which another Apostle opposeth a Crown of Glory that fadeth not away 1 Pet. 5. 4. i. e. such a Crown as is not made of these perishing Materials This is the Crown of Life mentioned by St. Iames ch 1. 12. in contradistinction to the wither'd dead Crown of the Olympick Strivers This is that Crown of Righteousness which the Righteous Judg the Great Arbitrator of the Christian Combates bestows at the great Day of Recompence 2 Tim. 4. 8. This is that Prize which St. Paul pressed towards the Mark for Phil. 3. 14. alluding to the Crown the Garland which hung over the Mark or Goal and was given to the Victor by the Judges and which he there calls the Prize of the High Calling of God in Christ Iesus i. e. the Heavenly Reward to which he was call'd from above by God through Christ his Saviour It is a plain Allusion to the Iudges of those Grecian Sports who were placed on a high Seat to behold the Performance and then 〈◊〉 the Criâ—r or Herald called the Combatants to appear before them and receive their Sentence And as soon as the Prize was adjudged to them they used to snatch at it and take it from the Place where it was hung up with their own Hands as Aelian Pollux and Cassiodorus testify The last of these particularly saith they did rapere praemid which gives Light to â— Tim 6. 12. Fight the good Fight of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lay hold on eternal Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate the Victors at the Olympick Games who presently lay their Hands on the Crown and take it and wear it The gaining of this Prize is call'd in 1 Cor. 9. 24. Obtaining and in Phil. 3. 12. Attaining or receiving as 't is in the Greek and Apprehending which is of the same Import it being a laying hold on or receiving the Reward which all are Gymnastick and Agonick Terms And lastly I might observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is another Word used here on this Occasion 1 Cor. 9. 27. is â—o too I keep under my Body saith he I am always prepared for the Christian Combate I run I fight I strive that I may not be a Cast-away a Reprobate one that loseth the Prize for he that ran or wrestled or performed any other Exercise at the Olympick Games and upon trial was rejected he that fell short of the Victory was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that strives as he ought and obtains the Victory Accordingly St. Iames speaking of the Blessed Man â—hat indureth Temptations saith when he is tried when he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of he shall receive the Crown of Life he shall have the Reward of a true Christian Combatant bestowed upon him as the Olympick Strivers were rewarded with a Crown Thus you see how this Sacred Author makes use of the Olympick Sports to set forth the Life of a Christian and the Eternal Rewards of it A Good Man is stiled by the Royal Philosopher an Athletick that is exercised in the greatest Conflicts Maximus Tyrius resembles the Life of Man to these And Epictetus compares the Study of Philosophy to the Hardships of the Olympick Agonies and Seneca makes all Vertuous Men of the Number of the Athletae and that very frequently And even St. Paul as I have shewed resembles Christianity it self to these Encounters and Hardships and calls the Christian Conflicts by the very same Names that are given to them Yea the Rewards laid up in Heaven for faithful Souls after all their Pains and Labours here are compared to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garlands of those Grecian Combatants And in the Close of all to add one Place more I am inclined to think that that Passage in 2 Thess. 3. 1. that the Word of the Lord may run and be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect to the Applause the Acclamation the Glory which were part of the Reward of those who got the Victory at the Olympick Exercises and particularly the Racing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Gymnastick Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Lucian to express that great Honour and Applause which was the Recompence of the Victors in those Combates And Gloria is the word used by Tertullian when he speaks of these things It is peculiarly applied and appropriated as 't were to this purpose by Classick Authors as Tacitus and Seneca It is no wonder then that running and obtaining Glory are here join'd together by the Apostle The Word of the Lord i. e. the Preaching of the Gospel is said to run when it hath its free and undisturb'd Passage and it is glorified when it proves Prevalent and Victorious in the Hearts and Lives of Men. If I had been Curious in citing what those Authors who have writ concerning the Agonisticks have delivered on the several Particulars above mentioned I might have enlarged this part of my Discourse And it might have been beautified and adorned from what occurs in those Fathers who have spoken of the Olympick Exercises and the Manners belonging to them But I was rather desirous to be brief and to suggest something of my own on this Subject than to be beholden altogether to others And in the whole I have endeavour'd to avoid the Fault of that Learned Frenchman Peter Faber and some others who have stretched this Metaphor too far and have perswaded themselves that the Apostles use it when they never thought of it But this is certain that both in the Old and New Testament the Metaphorick manner of speaking is very usual as it is also among all Writers for indeed we may observe that words in their Primitive and Proper Signification are not so much used by the best Writers as they are in their Metaphorical and Improper Sense Our Business only is to discern the way of their Speaking and not to mistake an Improper for a Proper Signification In the Holy Writings especially we ought to take notice of this and to observe when words are to be understood in their Primitive and Genuine sense and when not And with the like Caution we should observe when the other forenamed Figures are used by the Inspired Writers which was the Design of my mentioning them here that we may carefully distinguish between a Proper and a Figurative Speech and that as St. Augustin long since advised we may not take one for the other There are many Other Rhetorical Figures in the Sacred Volume as Metonymies Prosopopoeias Epanorthoses Aposiopeses c. which likewise the Choicest Authors abound with but it shall
Hunter before the Lord where saith One the Name of the Lord is added to heighten the sense as is frequent in the Hebrew Stile But two things I here urge to enervate this Interpretation First It is not the bare Name of God or Lord that is here added as in other Texts The exact rendring of Lipni Iehovah which are the words here is ad facies ad conspectum Domini and is well translated before the Lord which signifies the bold and impudent Usurpation and Tyranny of this first Monarch This hardned Oppressor had no regard either to God or Man yea he committed his Violences and Ravages in defiance of the Great Lord and Soveraign of the World this is to be a Hunter a Persecutor a Tyrant before the Lord and so you see it is not that Hebraism we are now to treat of Secondly There was no need of that way of Speech here for the Greatning and Heightning of the sense were before express'd by the term Gibbor mighty wherefore there was no occasion to add the Name of God as a mark of Intension If you observe the Instances which I shall afterward produce you will find that God's Name is used when there was no word to express Greatness or Eminency in the preceding words For these Reasons I expunge this first Text out of the Number of the Instances which ought to be mention'd here And after the same rate I must deal with that other Prov. 20. 27. The Spirit of Man is the Candle of the Lord where the last word is asserted by a late Learned Critick to be added in which he follows Drusius in his Hebrew Proverbs as an Auxesis that is only to augment the sense and therefore he saith the Candle of the Lord is no more than a most Excellent Candle or Light But if we consider the words aright we shall not find such an Hebraism in them The Text is easie and plain without any thing of this Nature for the Wise Man here acquaints us that the Spirit of Man his Nobler and Divine part the Intellect especially that Bright and Glorious Faculty was given to him by God on purpose to be a Light and Guide to him to make him capable of enquiring into and attaining a knowledge of the Profoundest Truths the most remote and recondite Mysteries either in Nature or Religion that is meant here by searching all the inward Parts of the Belly Thus the Sagacious Mind of Man is the Candle or Lamp of the Lord the word Lord here signifying to us the Author and Giver of this Noble Faculty And therefore I something wonder at what this Learned Writer adds in the same place viz. That our English Translation the Spirit of Man is the Candle of the Lord is an odd Expression and somewhat difficult surely to make a good sense of whereas the same Expression is used in the Scripture in other places and bears a very good sense as you have heard Some have thought that Musical Instruments of God 1 Chron. 16. 42. and Instruments of Musick of the Lord 2 Chron. 7. 6. denote the Loudness or Excellency of the Temple-Musick but this Fancy arose from their not attending to the true Reason which is given in the latter of these places where after Instruments of Musick of the Lord is immediately added which David the King had made to Praise the Lord therefore they were so call'd Nor can I be perswaded that a Man of God which we often read of imports only an Excellent Man as some have suggested but it speaks his more particular and peculiar Relation to God as a Prophet I come now to offer some Examples where the Hebrew way of Speaking by mentioning God to signify the Greatness or Excellency of a thing is very apparent and unquestionable as Gen. 30. 8. Wrestlings of God according to the Hebrew i. e. great strong and vehement Wrestlings 1 Sam. 14. 15. a Trembling of God which we rightly translate a very great Trembling 1 Sam. 10. 5. the Hill of God Psal. 36. 6. the Mountains of God i. e. the great Hills and Mountains Cedars of God Psal. 80. 10. rendred goodly the Trees of the Lord Psal. 104. 16. i. e. exceeding great or high Trees To which Texts that are generally acknowledg'd to bear this sense I will presume to add another viz. Psal. 65. 9. the River of God i. e. a Vast Great River And what is that The Clouds or Rain which are poured down upon the Earth in great abundance For if you read that part of the Psalm you 'll see it speaks of the great Blessing of Rain Thou visitest the Earth and waterest it thou greatly enrichest it with the River of God c. to the end of the Psalm This Vast Mass of Waters is according to the Hebrews stiled a River of God it is as 't were a Great Excellent River flowing down from Heaven Though I do not exclude the other sense contain'd in it that 't is from God and that 't is a singular Argument and Token of God's Care and Providence Cant. 8. 6. is a place little taken notice of the Flame of the Lord i. e. as we truly translate it a most Vehement Flame So the Voice of God Ezek. 1. 24. 10. 5. that is a very loud and terrible Voice The Breath of God Job 37. 10. i. e. a Vehement sharp Wind. And it is not unlikely that Isa. 59. 19. is to be understood thus Ruach Iehovah not as we translate it the Spirit of the Lord but the Wind of the Lord i. e. a great tempestuous Wind. I gather this to be the meaning from what went before when the Enemy shall come in like a Floud then saith the Prophet the Almighty Power of God like some Great and Vehement Wind shall drive it back shall put it to flight as we see great Waters and Floods are oftentimes beat back as well as violently thrust forward by mighty Winds Another place which hath not been observed is Iob 15. 11. Are the Consolations of God small with thee which are Eliphaz's words wherewith he reproves Iob for undervaluing the Consolatory Arguments which had been offer'd to him by himself and his other Friends and these Topicks of Comfort were not mean and ordinary but of a very peculiar Nature Iob's Fault is aggravated from this that he despised and slighted so Great Comforts when they were tender'd to him and Great they were as you read in the 9th and 10th Verses because they were offer'd by Persons of great Vnderstanding Age and Experience And the Antithesis which is here doth shew this to be the sense of the place Are these Great Consolations saith he Small with thee Dost thou look for Greater and Stronger Arguments to support and cheer thee than these are I am of opinion therefore that Tanchumoth El the Consolations of God are the same with Great Consolations Jon. 3. 3. is a known Text where it is said Nineâ—eh was an Exceeding great City Hebr.
〈◊〉 〈◊〉 in this as well as the other Texts beforenamed Which manner of Speech is borrowed from the Hebrews who use this way of expressing themselves and from whom some Heathen Authors have derived it as may be seen in some of their Writings Next we may take notice of that Hebraism in the New Testament which I observ'd before to be in the Old one viz. the using of God's Name to augment and inhanse a thing Of this Nature seems to be that in Acts 7. 20. Moses was fair to God for so 't is according to the Greek but is fitly rendred by our English Translators exceeding fair for the Name of God being here adjoined advanceth the sense and denotes to us that Moses was transcendently and superlatively Fair he was a Child of Extraordinary Beauty he was as the French Version hath it divinement beau divinely beautiful of most Astonishing and Divine Features The like Expression I conceive is that of the Apostle when he saith The Lord shall descend from Heaven with a Shout with the Voiâ—e of the Arâ—hangel and with the Trumpet of God 1 Thess. 4. 16. This Trumpet of God may be that kind of Hebraism whereby the Greatness and Wonderfulness of a thing are expressed by adding the Name of God to it And accordingly in Mat. 24. which gives us an account of the Signs of the Day of Judgment you read that the Son of Man shall send his Angels with a Great sound of a Trumpet ver 31. which is the same that the Apostle calls the Trumpet of God Of this sort is 2 Cor. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceeding Powerful as Sir N. Knatchbull rightly translates it and 2 cor 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am zealous toward you with a Zeal of God i. e. I exceedingly affect you in an extraordinary manner I am Zealous for you So the Harps of God Rev. 15. 2. are Excellent Heavenly Musick And I will offer one Place more which I think may be referr'd to this Head Iohn 6. 28 29. the Works of God i. e. Some Great and Eminent Works of Religion which surpass all others Thus you see that God's Name is used in the Sacred Stile as an Intensive Term and to Aggrandize the thing which is spoken of So in Conformity to the Hebrew Phrase in the Old Testament mention'd before we read of the Sons or Children of this or that which signifies according to the Hebrew Propriety of Speech that they are Sharers or Partakers of such a thing or that they are obnoxious and liable to it or that they have great Inclination and Dâ—sire towards it or are Conversant in it or much given and addicted to it or do in a special manner belong and appertain to it In one or other of these Senses the following places are to be understood the Children of the Bride-Chamber Mat. 9. 15 i. e. those that belong'd to it and had the favour to be admitted into it those that were invited to the Marriage and were interested in the Bridegroom and Bride the Children of Hell Mat. 23. 15. i. e. those that are liable to it and shall partake of its Torments or it is as much as the Children of the Devil i. e. those who have given themselves to him by a voluntary addicting themselves to Vice the Children of Wisdom Luk. 7. 35. those that are conversant in it the Sons of Peace Luk. 10. 6. such who addict themselves to Peace or who shall be sharers in the Blessing of Peace the Children of this World Luk. 16. 8. those whose Inclinations and Desires are chiefly after this World to whom are opposed in the same Verse the Children of Light they who despise this dark World here below and breath and long after the Light and Glory of another State of a future Life the Children of the Resurrection Luk. 20. 36. those who have a part a share in the blessed Resurrection to Life everlasting Children of Disobedience Eph. 5. 6. Col. 3. 6. those that give themselves up whollâ— to Disobediencce the same with Sons of Belial before-mentioned the Sons of Perdition John 17. 12. 2 Thess. 2. 3. those that are certainly liable to Perdition and Destruction Children of Promise Rom. 9. 8. Gal. 4. 28. those who shall share in the Promise Children of Wrath Eph. 2. 3. those who are liable to God's Wrath. This is the Hebrew way of speaking he is call'd the Son of this or that who hath some special relation to it That also savours of the Hebrew Idiom Are ye able to drink of the Cup that I shall drink of Mat. 20. 22. Joh. 18. 11. The Cup which my Father hath given me shall I not drink it If it be possible let this Cup pass from me Mat. 26. 39. And you read of the Cup of the Wine of the fierceness of God's Wrath Rev. 16. 19. And again Chap. 14. 10. Ch. 18. 6. The Cup signifies with the Hebrews any thing good or bad that befals a Man because those of the same Family or Table drink of the same Cup or Vessel every one hath his part and share of it better or worse as the Drink is And so the Phrase denotes either the Good or Evil that happens to us but most commonly the latter Or perhaps the occasion of the Phrase was this the Guests had antiently their certain Quantity and Measure of Drink and Meat appointed them at Feasts by the Master or Governour of the Feast from which Custom of distributing a certain Portion God is said to Give or Distribute his Cup and the Cup and Drinking are used for the Calamities and Sufferings which he is pleased to allot them So our Saviour's Words are to be understood the Cup which he was to drink and which his Father gave him was the Sufferings which he was to undergo The Cup of the Wine of the Fierceness of God's Wrath was no other than the Plagues and Judgments which were to be inflicted on Mystical Babylon This manner of Speaking was taken from the Old Testament where you read of the Cup of God's Fury and the Cup of Trembling Isa. 51. 17. and many such other Expressions there are in the Books of the Prophets That of the Apostle in 1 Tim. 1. 17. is a pure Hebraism Now to the King Eternal or as 't is in the Original to the King of Ages which is an Expression to set forth Eternity Accordingly the Psalmist saith Thy Kingdom is a Kingdom of all Ages which we rightly translate an everlasting Kingdom Psal. 145. 13. In the Lord Iehovah is the Rock or Strength of Ages Isa. 26. 4. which is truly rendred Everlasting Strength And that in Isa. 9. 6. the Father of the Age or of Eternity or the everlasting Father as we translate it is something like it Bread is the general word in the New Testament to signify all Food and Provision for the sustaining of Man's Life as in that Prayer which our Lord taught his Disciples Give
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
As it is with the Hebrew Verbs so it is with the Nouns there are many of them that have different Senses and those such as have no Agreement or Affinity one with another which oftentimes occasions Diversity of Readings in those Places where they are found Not but that the Hebrew Tongue is copious as is evident from that Variety of Names which is for one thing There are seven Words for Gold as St. Ierom long since observed Zahab Phez or Paz or Ophaz Charutz Kethem Ophir Baser Segor though some think that Kethem is the more general Name and the rest are several kinds of Gold There are six Words to express Giants as Nephilim from falling or falling on Emim because they are Terrible Gibborim from their Strength Anakim Zamzummim Rephaim There are as many Words to signify a Lion as Buxtorf reckons them up distinctly with the Places of Scripture where they occur Yea Mercer adds a seventh A Son in Hebrew is Ben Nin Manon Bar though indeed this last be rather a Chaldee or Syriac Word Anger hath these Denominations Aph Charon Zagnaph Chagnas Sleep is either Tarmedah or Shenah or Tenumah Three Words there are for the Sun as Cheres Shemeth Chammah and as many for the Earth Eretz Tebel Adamah A Virgin is called Almah or Gnalma◠Naarah Bethulah To fear is expressed by three Verbs viz. Gur Iare Pachad The same Hill is call'd Horeb and Sinai and Zion and Hermon are two Names of another Hill but of these afterwards Thus the Hebrew Tongue hath many Synonimous Words But that which is more usual and remarkable and which we are concern'd to observe at present is that one Name or Word serves for Different things which often renders the Interpretation doubtful Thus Iob 4. 18. we read thus his Angels he charged with Folly but it may as well be read be put Light into his Angels and so Tremellius and the Gallick Version have it for Toholah which is the Word here used and comes from a Hebrew Verb which sometimes signifies to shine denotes both Light and Folly And accordingly Expositors to whom I refer the Reader labour to defend either of these Senses But so far as I can discern the Meaning of this Place the Hebrew Word hath a third Signification which seems to be peculiarly designed here For this Noun is derived from Halal the primitive and known Signification of which is laudare gloriari and so Tohalah is as much as Tehillah laus gloriatio Accordingly I render the foresaid Clause thus Nec in Angelis suis ponet laudem seu gloriationem for the Vau in this Place as in several others which I have hinted before is Disjunctive and is the same with nec And you see the Words run this way i. e. in the Negative He putteth no Trust in his Servants nor doth he put Praise or Boasting in his Angels i. e. those Glorious Spirits who now inhabit the Celestial Regions for I do not think as some do that the Fallen Angels are here spoken of even these in comparison of God who is infinitely pure and perfect are blame-worthy and guilty So that this rendring of the Words amounts to the Sense of the English Version but I do not see any Reason to translate the Hebrew word Folly for the Verb from whence it comes directs us not to it and we have Instance of it in Scripture It is well known that the Noun Dabar signifies both a Thing or Action and a Word and for that reason the rendring of it in Scripture is sometimes uncertain The like may be observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Testament which is applicable to Actions as well as Words in imitation of the use of the word Dabar But both in the Old and New Testament the Matter spoken of will direct us sufficiently unto the peculiar Acception of the Word Shephattaim are either the Lots and Portions of a Man's Life and especially his ill Lot and Misfortune or the Word signifies those Pots some say those Ranges which are used about the Fire and are covered over with Dust and Smoke Accordingly Psal. 68. 13. may be translated thus Though ye have lain in those evil Lots i. e. though you have been in great Distress or thus Though ye have lain among the Pots or Ranges which amounts to the same Sense with the former and expresseth the Distressed Condition of the Persons spoken of The word Belial which is often used is of a double Signification for some derive it form Boli non and Guol jugum and then it denotes one without a Yoke that is impatient of Discipline one that casts off all Laws and Restraints Others deduce it from Beli non and Iagnal profuit so that it should regularly be Belijagnal but the middle Letter being struck out it is Belial which way of Contraction is not unusual as we see in the word Hosanna corruptly from Hosignanna so Path is a Contraction of Pathah frangere Rab of Rabab multiplicari El of Ejal potentia Iordan of Ieordan as some think from Ieor a River and Dan a City because this River had its Rise about that Place and there are almost innumerable Instances of this Abbreviating of Words both in the Bible and other Hebrew Authors If we thus shorten the word Belial it is equivalent to Inutilis homo nequam nullius frugls but both this and the former Derivation of the Word acquaint us that it is well applied in the Scripture to very Lewd and Profligate Persons yea even to the Internal Spirit himself Marphe in Prov. 14. 30. may be derived either from Rapha sanare or Raphah lenem esse and accordingly is both sanitas and lenitas and so that Text may be read a sound Heart a Healthful Constitution or a mild Heart a placid and sedate Temper is the Life of the Flesh is a Procurer of long Life to a Man Both the Senses are coincident Netseach signifies Victory and Eternity as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also doth and therefore Isa. 25. 8. admits of this double Version He will swallow up Death in Victory he will conquer and bafflle its Force or in Eternity i. e. Death shall be absorp'd destroy'd for ever The Sense is alike The Signification of Bochal is probatio and munitio thence Eben bochal Isa. 28. 16. may be rendred a tried Stone or Stone of Trial or else a Stone of Fortification Migreshoth may denote either Suburbs as the word in the singular Number Migrash often doth in Scripture or Waves and therefore in Ezek. 27. 28. we cannot certainly tell which Word to render it by nor is it material whether we do or no. Whether Hamon Ezek. 7. 11. should be translated a Tumult or a Multitude is not to be decided because if the Word comes from Hamah tumultuatus est then the former Version is the genuine one but if from Haman multiplicavit then the latter Whether Chajil Ezek. 37. 10. is to be translated an Army
for a Fir and others for a Turpentine-Tree And Pererius that he might say something singular and different from all the rest fancies it was not the Wood of one sort of Tree but that it was made of divers Kinds But the Translators of the English Bible retain the Hebrew word it self because they were not satisfied with any of these Significations Eolah and allah and allon Ezek. 6. 13. Josh. 24. 26. Isa. 6. 13. according to different Interpreters are rendred not only an Oak but an Elm an Alder-Tree a Turpentine a Lime or Teil-Tree a Pine a Chesnut What kind of Trees Algummim or Almuggim 1 Kings 10. 11. 2 Chron. 2. 8. Chap. 9. 10 11. were is not easy to tell yea the Hebrew Doctors think Coral which we can't properly call a Tree is meant by them But Grotius hath warn'd us not to trust to the Rabins especially the latter ones in their Interpretations which they give of Herbs and Trees What particular kind of Wood that is which is call'd Shittim of which you read so often in Exodu◠and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible Wood by the LXX is not agreed among the Learned some thinking it to be Cedar others the Pitch-Tree others Box but Ierom and Theodotion take it to be the White-Thorn or a Tree very like it The truth is we are certain of nothing but this that it was some very excellent and choice Wood which they found to be very Useful in Building It is probable that it was denominated from the Place where it grew and whence it was fetched for of Shittim we read in Numb 25. 1. Iosh. 2. 1. and in other places but what kind of Tree it was is uncertain for which reason both the Vulgar Latin and English Translators thought fit to retain the Hebrew word it self For we are in the dark as to these things and how can it be otherwise seeing 't is not to be doubted that they had Trees and Plants in the Eastern Countries which are not in these places and therefore we know them not So for Animals of which we spake before there were some proper to those Regions and because these Western Parts of the World have them not we are ignorant of them Wherefore 't is no wonder that several Names of Sensitive and Vegetative Creatures mention'd in the Old Testament are unintelligible Whether the Hebrew Bedolach Bdellium Gen. 2. 12. be a Tree or a Stone or a Gum or a Pearl is disputed Pliny and Diascorides mention Bdellium as Wood or a Tree and Iunius upon the place is of the same Mind Others and particularly Iosephus understand it to be an Aromatick Gum or the Juice of some Odoriferous Tree The Jews generally hold it to be a Precious Stone but some of them think it is a Crystal others a Jasper and others of them a Carbuncle it being so rendred by the Septuagint Bochart and some other Moderns tell us that Bedolach is not Bdellium or any other Precious Stone but a Margarite a Pearl of the Sea which is usually fetch'd up in that Maritime Part of Arabia which is call'd Havilah in the foremention'd Text. And to corroborate this Opinion he further adds that Manna is said to be Numb 11. 7. of the colour of Bdellium i. e. white which is the singular Ornament and Beauty of a Pearl It might be observ'd here that the words for Minerals and Precious Stones are very ambiguous I will mention only one viz. Nophek the first Precious Stone in the second Order of those in the High Priest's Breast-plate this is rendred by St. Ierom a Carbuncle by Onkelos an Emerald by some Interpreters a Topaz and by others a Ruby And there is almost the like difference in interpreting some of the other Words whereby other Stones are signified For indeed it is the Confession of the Hebrew Doctors as Buxtorf and others tell us that the Names of Precious Stones in Scripture are unknown to us There is such a discrepancy saith a Learned Hebrician about these among all Interpreters whether Christians or Jews that no Man is able to determine any thing certain The same may be said of Musical Instruments mention'd in Scripture which have employ'd many Criticks and Grammarians but with little Satisfaction But I have said enough for my present purpose viz. to shew you that the Hebrew Names of divers things are not well understood which sometimes begets a misunderstanding concerning the things themselves There are indeed among the Greeks and Latins a great number of words of Different Senses but the number is far greater in Hebrew by reason of the paucity of words in this Tongue for there being many Things but few Words to express them it will follow that sundry of them must be of various Significations and consequently that it is no easy matter to distinguish between them This may be the reason why the Septuagint have inserted several Hebrew words into their Version namely because they could not tell how to express them in Greek their Signification being so Doubtful Hence also some Proper Names are translated by these Interpreters as Appellatives which is done also sometimes by the Vulgar Latin because those Names are seemingly and as to their Sound no other than Appellatives however the Dubious meaning of them prompted the Translators to take them as such Nor are we to think that this Ambiguity is any Blemish or Disparagement to the Bible and that for this reason because we find it no where but in those Matters which are Indifferent and the Knowledg of which is not indispensably required of us Nay on the contrary this Difficulty which we meet with in many Words and Passages in these Holy Writings is so far from disparaging them that it is an undeniable Proof of the Unparallell'd Antiquity of them We are assured hence that they have the Priority of all other Books we may rationally gather that a great part of this Volume at least was composed and written before any other Writings were extant If this Sacred Book were of a later Date we should have had few or none of those Difficult Terms that it abounds with now We could not then have a more Convincing Argument of its being Exceeding Antient than its being Dark in some places And therefore instead of complaining of the Obscurity of these Writings let us reverence and admire its Matchless Antiquity and congratulate our own Happiness that the Divine Providence hath entrusted us with the First and Oldest Records of Truth in the World I will go on then still with my present Undertaking and shew in other particulars the Dubious Import of some words in these Sacred Writings and attempt to clear some of them I will here speak of the Measures Weights and Coins mention'd in Scripture which are another Instance of the Difficulty which arises from our being ignorant of the exact Significations of some Words in the Sacred Volume The Hebrew Measures are either of Application or
by themselves one single Horse in a Stall But the former signifies Stables or Stalls wherein ten Horses were placed therefore there is a Iod which is a Note of the number ten inserted into this Word to distinguish it from the other There were half a score Horses in every one of these Stables and so they amount to forty thousand Abarbanel and some other Hebrew Doctors determine thus that there were forty thousand Horses in four thousand Stables Or if it were the very same Word in the Hebrew yet it might be differently taken and signify Stalls in one Place and Stables in another and so the Controversy is ended i. e. every Stable or greater Place for Horses contained in it ten thousand distinct Stalls We may say there were four thousand Great Stables which contain'd forty thousand Lesser ones Thus far in answer to those that charge the Scripture with want of Truth as to Numbers Others complain that it is erroneous and false in its Geography that is as to the Places and Countries that are mentioned in it Thus we find that Ur of the Chaldees is call'd the Land of Haran and consequently of Abraham's Nativity Gen. 11. 28. And in Gen. 15. 7. God reminded him that he brought him out of Ur of the Chaldees therefore that was the Country which he first dwelt in But if we consult Gen. 24. 10. we shall see that Mesopotamia was Abraham's native Country and in Ios. 24. 2 3. we read that he dwelt on the other side of the Flood i. e. of Euphrates which is frequently call'd the Flood by way of Eminency in Scripture and this parted Canaan where Abraham afterwards dwelt from Mesopotamia in Syria This is the River which Abraham passed over Gen. 31. 21. when he came into Canaan out of his own Country and from which passing over he had his Name as is thought by many of the Learned So that when 't is said he dwelt on the other side of the Flood it appears thence that he came out of Mesopotamia which was divided from Canaan by that Flood But how are these two consistent viz. that he was a Chaldean and a Mesopotamian i. e. a Syrian when these have reference to two distinct Countries Chaldea and Syria This hath puzzled Jews and Christians But the Answer which most of them acquiesce in is this that Mesopotamia Aram Naharaim as 't is call'd in the foremention'd Place in Genesis and in Iudg. 3. 8. Syria fluviorum because situated between two Rivers Euphrates and Tigris and call'd by the Antient Latins Mediamna which answers exactly to the Greek Word is taken in Genesis and other Places in a large Sense and comprehends Chaldea So the Arabian Geographers also refer Câ—aldeâ— to Mesopotamia saith Ludovicus de Dieu And they might very well do so for Pliny comprehends all Assyria under Mesopotamia and in another Place tells us that the whole Country of Mesopotamia belonged to the Assyrians and in general speaking was part of Babylon And truly this is no unusual thing to take the Names of Places somtimes in a stricter sometimes iâ— a more lax Sense Wherefore Mesopotamia in the general and large way of speaking and 't is likely in the Estimation of the Hebrews took in some other Places which were not within the Rivers of Euphrates and Tigris This is a true Answer and a very good one But I rather think this to be the plainest Solution of the Difficulty viz. that Mesopotamia as distinct from Chaldea was Abraham's native Soil and that Vr was a City or Town in that Country thus Ammianus reckons it there and not in Chaldea and that this very City was the Birth-place of Abraham and yet this Vr is said to be of the Chaldees because it was possessed by the Chaldeans at that time Persons have thought it was a part of Chaldea and properly belonged to it because they read it to be of the Chaldees but this is a Mistake for the true Import of this Addition to the Word is only this that this part of Mesopotamia as well as the rest of it was under the Jurisdiction and Power of the Chaldeans and was inhabited by them as Hebron is call'd the Land of the Hebrews Gen. 40. 15. because the Hebrews dwelt there Besides I might add that this Place was defiled with the Idolatry of the Chaldeans and therefore for that reason also is call'd Vr of the Chaldees And from what hath â—een said we may have a right understanding of those Words in Acts 7. 2 c. The God of Glory appeared unto our Father Abraham when he was in Mesopotamiâ— and said unto him Get thee out of thy Country then came he out of the Land of the Chaldeans It is plain that Mesopotamia and the Land of the Chaldeans in a large Sense are the same which is according to what we find in the Old Testament and particularly in the Places before-mentioned Yet Mesopotamia and Chaldea strictly speaking were not the same but the former was under the Power of the Chaldean Kings and for that reason was rightly call'd the Land of the Chaldeans So that Grotius needed not to have goâ—â— about to reconcile this Text by telling us thâ—t St. Luke's Memory fail'd him as to the â—xact Deâ—ignation of the Place which is as much aâ—â—o say that this Inspired Writer was mistâ—ken and in â— palpable Error and that is as much as to say 〈◊〉 was not Inspired and so he contradicts himself as well as defames the Holy Writings Another Geographical Scruple arises from Gâ—n 37. 28. where we read that Ioseph was sold to the Ismaelites and in the very same Verse and afterwards ver 36. we are told that he was sold to the Midianites How coâ—ld he be sold to both Very well for these are Names of the same â—eople of Arabia either the Desart or Stony or both for there is a Dispute about this Or if there were some Difference between the Ismaelites and Midianites as 't is not unlikely yet they were near Neighbours and so passed for the same People thence the Kings of the Ismaelites are call'd Kings of Midian Judg. 8. 24 26. Thus in the Gospel the Gadarens Luke 8. 37. and the Gergasens Mat. 8. 28. are represented as the same People because Gadara and Gergesa were neighbouring Towns their Fields lay close together Every one grants that the Inhabitants of Arabia had several Names according to the Places and Regions they were seated in they are call'd Kenites Numb 24. 21. and frequently in other places Moabites Ammonites Edomites Hagarens as in Psal. 83. 6. from Hagar Sarah's Maid-servant the Mother of Ismael which Name they have long since â—hang'd into that of Saracens choosing to be call'd rather by the Name of the Mistress than of the Maid And here they are stiled Ismaelites and Midianites 〈◊〉 former inhabiting in one part of that Country and the lattâ—r in another Ioseph then may be truly said to be sold
against Tarsus or Cilicia which it washed Secondly the word is taken more largely for the Sea in general for the African or Mediterranean Sea being the only Noted Sea to the Hebrews they call'd all other Seas and the Ocean it self Tarsis as the Latins call any Sea Pontus though that word be proper only to one particular Sea Thus Tarshish is used in Psal. 48. 7. thou breakest the Ships of Tarshish i. e. of the Sea with an East Winâ— and in Isa. 2. 12 16. The Day of the Lord of Hosts shall be upon all the Ships of Tarshish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Seventy And in several other Places it hath this large Signification but not in Ion. 1. 3. as is said by many Interpreters for Tarshish here is the City call'd Tarsus a noted Place in Cilicia Though Tarshish be a common Word in Scripture to signify the Sea as hath been said yet here we must take it in the most restrained Sense of all we must understand by it the Town of that Name and from whence the Sea but more particularly the Phoenician and Tyrian Sea had the Denomination of Tarshish The Reason which I give of this Interpretation is this because in that Place of Ionah Tarshish and the Sea are expresly distinguish'd and that not once but often as you may satisfy your selves by perusing ver 3. and the rest that follow in that Chapter where you will see that Hajam the Sea is mentioned nine or ten times in distinction from Tarshish whence I gather that this latter Word is not to be translated the Sea but that it denotes that known City Tarsus of Cilicia To this Place the Timerous Prophet had a mind to flee because it was sufficiently remote and also because there was a safe Harbour to put into There need not then be any Dispute about the word Tarshish for where-ever it is used in Scripture except in this Place last mentioned it signifies either the Sea in general or more especially the Phoenician or African Sea which the Tyrian Merchants were most used to but it hath its Name from Tarsus or Tarsis near to which was the most famous Port of all the East Country from whence they took Ship for Africa and India and the most remote Parts of the World To close up all the Geographical Scruples I will only adjoin this concerning the mentioning of East and West in the Old Testament that these are generally to be understood according to the Situation of Iudea more especially Ierusalem and as the Places spoken of had respect to these but in the Prophecy of Ezekiel it is for the most part otherwise because Ezekiel writ in Babylon and thence it is that East and West are contrary here to what they are in other Prophets This I thought fit to add to prevent Cavils against the Sacred Writ I might in the next place take notice of the different Meanings which arise from the Relation which certain Words in some Texts have to the neighbouring Verses Thus it is said the Poor shall never cease out of the Land Deut. 15. 11. yet it is implied if not expressed ver 4. that there shall be no Poor among them But the Answer is that this 4th Verse refers to the releasing and forgiving their Debtors ver 2 3. They must not by their exacting make their Neighbours poor yea they must do what lies in their power that there may be no Poor but as to the Event there will be Poor and always shall be Their Strength is to sit still saith the Prophet Isa. 30. 7. which their if you refer to the Egyptians who are named in that Verse then the Sense is Their Strength their Aid their Assistance is to no purpose they had as good sit still as help the Jews But if you refer their to the Iews then the Interpretation is this The Jews had best to sit still in their own Land and not to require Aid from Egypt for it shall not prosper This is the true Sense of the Words because their Proper Reference is to the Iewish People which we are sure of because these are the subject Matter of this Part of the Chapter The right fixing of the Relation of the Words especially of the Pronoun their leads us to the true meaning of the Place And this is put out of all Controversy by ver 15. In Râ—â—urning and Rest ye shall be saved in Quietness and Confidence shall be your Strength which is a plain Comment on the former Words and shews that we have pitch'd upon the true Reference I interpret those Words in Heb. 12. 24. The Blood of Sprinkling which speaks better things than that of Abel by observing what they particularly refer to viz. ver 4. of the foregoing Chapter By it he being dead yet speaketh I conceive that this Speaking is referr'd to by the Apostle in the other Place and so by searching into the true Meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaks we shall be able to arrive to the true Sense of the other This Word hath been variously interpreted for Grotius seems to think it is meant that he i. e. Abel speaks in the Book of Genesis which speaks of him But this is very dilute because the Apostle mentions not here what Book speaks of Abel but by what he himself speaks viz. his Faith Others say his Faith and Righteousness speak i. e. call to us to imitate and practise them but this might have been said of any of the other Worthies mentioned in this Chapter and therefore is not peculiar to Abel alone Others take the word in a Passive Sense and expound it he is yet spoken of his eminent Faith and Innocency are to this Day as in several Generations before spoken of celebrated praised remembred with Honour But this as well as the former is common to all the other Holy Patriarchs and Worthy Saints named in this Chapter and therefore this doth not reach that particular and proper Meaning of the Place Much less doth that odd Exposition of Sir N. Knatchbull who reads it thus For it i. e. his Faith he is yet said to be dead for he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inserted after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is As Abel suffered at first for his Faith so he is still to this Day said to have died for his Faith But besides the needless inserting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thereby making very bald Greek he joins in Construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas according to the usual way of Trajection which he so often takes notice of in other Places though he overlooks it here it belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Words are to run thus By it he though he be dead yet speaks that is because of his Faith and Holiness he yet speaks aloud or cries unto God for Vengeance against his Brother Cain who inhumanly murder'd him for he
or Lesser Consistory and whereas the former Judicature of Three was in every City this Court was in every Tribe in Israel All the Hebrew Writers of any Note who designedly treat of the Iewish Government speak of these two Courts and therefore it is not to be question'd that they were in use among that People But it is also unquestionable that they were not made use of at first i. e. either in Moses's time or three or four Ages afterwards otherwise we should have had them particularly mentioned in the Old Testament which for my part I could never observe though some pretend to do so It being therefore our present Business to speak only of those things relating to the Iewish Polity which are expresly mentioned in Scripture I will proceed to recount those particular Models of Judicatures which are expresly taken notice of in these Sacred Writings and they are these First there was in every Town a sufficient Number of Overseers of the People who upon occasion met together to do them Right for the Tribes were divided into Thousands Hundreds Fifties Tens i. e. into so many Families and over each Division there presided Rulers of Thousands Rulers of Hundreds Rulers of Fifties and Rulers of Tens to judg the People at all Seasons Exod. 18. 21 25. And the same are called Captains over Thousands Hundreds Fifties Tens Numb 31. 14. Deut. 1. 15. 1 Sam. 8. 5. and their Business was to decide lesser Causes in these their respective Thousands Hundreds c. Besides these Ministers of Justice in every particular Town there were others of a larger Jurisdiction who are call'd Princes and Heads of the Tribes Numb 13. 2. 34. 18. Chief of the Tribes Deut. 1. 15. Officers among the Tribes in the same Place and Iudges and Officers throughout the Tribes Deut. 16. 18. There were Twelve of these every Tribe having its distinct Head and President over it and these determin'd in Causes of a greater and higher Nature than the others Moreover there was a Senate of Seventy chosen out of the two former Ranks of Persons and they were designed at first to be Coadjutors to Moses Numb 11. 16. You will find that these are mention'd together with the other two in Ios. 23. 2. 24. 1. for by the Elders in both these Places are meant I conceive the Seventy Seniors and by the Heads of Israel we are to understand the Representatives and Governours of the Tribes and by Officers and Iudges the Ordinary and Inferiour Justices viz. Captains of Thousands c. It was the first of these namely the Judicature of Seventy Men which was most considerable and therefore I will add a few Words concerning it Because Moses was President over it the Jews called it the Iudicature of Seventy one and others adding Aaron to that Number say it consisted of Seventy two This famous Council which was at first appointed by Moses in the Wilderness was afterwards a Settled Council for governing the People in the Land of Canaan and was called the Sanedrim which is a Greek Word originally but crept into the Hebrew as other Greek Words have done but to distinguish it from the Lesser one it is called the Great Sanedrim The other Courts sat in every City and Tribe but This was at Ierusalem only and could sit no where else This Great Consistory judged of All Matters whereas the Others took Cognizance only of Lesser ones This was not only a Court of Common Pleas or Nisi Prius where only Civil Causes were tried but sometimes it determin'd both them and Criminal Actions It was also a Chancery or Court of Equity But the more special and peculiar Work of this Court was to try the most Weighty Causes these most commonly were brought before these Seventy Seniors Matters of the Highest Nature the most Important Affairs of the Kingdom and such as belong'd to the Safety of the Publick were tried here This Great Senate was chosen out of all the Tribes and consisted of Lay-men Priests and Levites The King or Chief Civil Magistrate was the Head of it as Moses was at first This Assembly of the Seventy Senators was look'd upon as the Chiefest and Highest Court of the Jews The Supreme Power was thought to be seated here accordingly all other Courts appeal'd to This but from This was no Appeal But some are of another Opinion and add a Fourth Court of Justice viz. the Publick Council and Congregation of all the People This some make to be the Highest Court as in the Case of the Levitc's Wife that was cut into twelve Pieces The Captains of Thousands c. the Seventy Seniors and All the Chief of the People met together made this Great Assembly this Mikel Gemot this Parliament This is that they say which is called the Congregation of the Lord and the Whole Assembly of Israel and the Whole Congregation and the Great Congregation or Assembly These were the several Courts of Judgment amongst the Jews Whilst Moses lived he judged and decided Controversies alone when he thought fit or when any of These Councils met he was the Prince and Head of them So that the Jewish Government so far as it respected These Courts was partly Regal and Monarchical as under Moses and it was partly Aristocratical as under the Captains of Thousands and partly Democratical or Popular under the Kahal of the People We are beholden to the Sacred Records of the Old Testament for these excellent Discoveries relating to Government which the most Civilized Nations in the World have taken for their Authentick Precedents Having spoken of their Methods of Government and Courts of Judicature which are so justly admired and imitated by all Wise Governours I will next of all shew from these Antient Writings how the Iewish Governours chastised and corrected those that offended against their Laws Their Lesser Punishments were such as these 1. Retaliation Exod. 21. 24. Eye for Eye Tooth for Tooth Hand for Hand Foot for Foot The plain Meaning of which was that whoever bereft another Person of his Eye Tooth Hand or Foot should be punish'd with the Loss of an Eye a Tooth c. and sometimes this literal and rigorous Sense of the Law was put in practice But generally it was not understood in the strict Sense but he that put out another Man's Eye was to give him Satisfaction i. e. as much as an Eye was thought to be worth So the Targum of Ionathan interprets Deut. 19. 21. which is a Repetition of the foresaid Law of Talion the Offender was to make a sufficient Recompence And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Grecians and the Lex Talionis among the Romans was understood viz. not of an Identical but an Analogical Compensation An Equivalent was accepted the Value of an Eye a Tooth c. for the Eye or Tooth it self 2. Restitution the diverse kinds of which are particularly set down in the beginning of Exod. 22. as
hundred Pound weight mention'd in the foregoing Verse which Nicodemus liberally bestow'd on Christ's Body for this Purpose This they did designing to preserve it entire and sound and to keep it free from Putrefaction not knowing or being perswaded of his Resurrection And 't is added here that this Care of Embalming dead Bodies was a Jewish Custom As the Manner of the Iews is to Embalm for so we may truly read the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Word here used which is the same that the Seventy Interpreters express Embalming by in Gen. 50. 2. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 8. may be rendred not to the burying but to the embalming for 't is said the pious Female came afore-hand in order to this so that the now anticipated that Funeral Work which she and others of her Sex afterwards came to perform to their Dear Master by bringing sweet Spices to his Sepulchre Mark 16. 1. But though committing the Body to the Ground in order to which Embalming was used was the generally received Custom of the Jews yet sometimes but very rarely another was practis'd by them and that was Burning the dead Bodies or some part of them at least Thus they took the Bodies of Saul and of his Sons from the Place where the Philistines had hung them up and came to Jabesh and burnt them there 1 Sam. 31. 12. They laid the dead Bodies on a Pile of Wood and consumed the Flesh of them to Ashes but they buried their Bones which were not consumed by the Fire under a Tree at Jabesh v. 13. But this was an extraordinary Case for these Bodies had hung so long in the Air that the Flesh was putrified and rotted and partly eaten with Worms so that the committing them to Fire was the best way of Funeration at that time There is another Instance of this Funeral Conflagration in Amos 6. 9 10. If there remain ten Men in one House they shall die and a Man's Vncle shall take him up and he that burneth him to bring out the Bones out of the House But as we may easily perceive from the Words themselves and the Context this was in the time of a great Pestilence which raged so furiously that there was scarcely a sufficient Number of Men left to bury the Dead and it was unsafe at such a Time to go abroad and carry the Corps in solemn manner to the Grave and perform the Rites of Funeral In such extremity Burning was a good Expedient because after the Carcase was reduced to Ashes the Bones which being hard and solid remain'd unburnt might easily be carried out of the infected House and laid in the Ground Wherefore from this Place in Amos and from the foregoing one in Samuel I think it is evident that they burnt the Corps among the Jews sometimes though very seldom There in another Burning at Funerals which we cannot but take notice of so concerning King Asa 't is said that they laid him in the Bed the Funeral Bed 2 Sam. 3. 31. which was filled with sweet Odours and divers kinds of Spices prepared by the Apothecary's or Physician 's Art for this King sought unto them and is now come under their last Hands and they made a very great Burning for him 2 Chron. 16. 14. which cannot be meant of burning his Corps for 't is expresly said before in the same Verse they buried him in his own Sepulchre wherefore this was not a burning his Body in the Fire but only an usual Piece of State which was observ'd at the Funeral Solemnities of Kings and Great Personages It was it seems the Custom not only to embalm the Bodies of such eminent Men for that is meant here by the sweet Odours and divers kinds of Spices prepared by the Apothecary's Art Whose Employment it partly was to dress Men for their Funerals but to set up a great Heap or Pile of this sort of Aromaticks and make a Bonâ—ire of them as Triumphal Valediction to the departed Some add that it was the Custom to burn the Clothes Chariots Armour and other things belonging to the Dead and that this was in Honour of their Memory King Zedekiah though he died a Captive was not denied this last Honour and Obsequy Ier. 34. 5. He died with the Burnings of his Fathers the former Kings that were before him so they burnt Odours for him and lamented him On which place Maimonides notes that the Jews did not use to burn the dead Bodies but that this is meant only of burning their Clothes and some other things appertaining to them with Frankincense and other Aromatick Drugs in Honour of the deceased But though it was no Jewish Custom to burn the dead Bodies yet it is probable that they extracted the Entrails as was usual in Embalming to which this and the former Texts do partly refer and consumed them in the Fire with those Perfumes before spoken of So that the Serephah the Burning which you read of in the forenamed Place was not as is imagined by Interpreters generally for Royal State only but it was in was of Pollincture And this Opinion was first suggested to me from 2. Chron. 21. 18 19. where the reason is assigned why the People of Israel refused to pay this Funeral Duty to K. Iehoram He was smote in the Bowels with an incurable Disease and his Bowels fell out by reason of his Sickness of which he died and his People made no Burning for him like the Burning of his Fathers Observe it his Bowels being rotted and by that means loosned fell out and were immediately disposed of by reason of the Stench and consequently these Parts could not be pompously laid on the Fire with sweet Odours as was the Custom and as the Consequence of this there could be no Funeral Burning for him I know 't is generally said by Expositors that this Ceremony was omitted meerly because this Iehoram was a wicked King and Grotius goes along with them and adds that they paid a greater or lesser Honour to their Kings when they were dead according to the Merits of their Actions when they were alive which he applauds as a Good Custom But though this might be true yet it is not the Reason that is here given which we are now enquiring into why there was no Burning for Iehoram The true Cause of this Omiâ—sion was as this Text acquaints us the falling out of his ulcerated Bowels by reason of his Sickness whereby it became impossible to have the usual Burning of his Fathers whose Bowels were entire and sound and so capable of being burnt in a solemn Manner with all sorts of Spices and Odours This was a Concomitant of the Embalming and so accordingly in the forenamed Instances of Asa and Zedekiah 't is probable their Entrails were taken out according to the Custom of Embalming in order to have their dead Bodies replenish'd with odoriferous Compositions and the Burning for them spoken of in the respective Places is
meant of the conâ—uming of their Intestines in the Fire with sweet-smelling Gums and precious Ointments But Iehoram was wholly incapable because of the unusual Malady whereof he died of this Fragrant Burning which was the Funeral Ceremony generally used at the Deaths of his Progenitors This I take to be the genuine meaning of the Place but however I submit this to the Judgment of Learned and Impartial Criticks who whether this Comment be true or conjectural only will not disdain this free offer of my Sentiments on this Text. It appears from what hath been said that the Funeral Burning of the Iews and of the Heathens was not of the same kind The former was only a committing of the Bowels of the Dead to the Flames the latter was a Burning of their whole Bodies Besides among the Jews their Conflagration was used to their Kings and Great Ones only but among the Pagans to all Rurying in the Ground as Plâ—y acknowledeth had the Priority among the Romans and others of Burning the dead Bodies for this latter had its Rise he saith from the barbarous and inhumane digging up of the Carcases by Enemies to prevent which they consumed a great Part of them in their Funeral Pyres and what what was remaining was preserv'd in Sepulchral Urns and Pitchers and deposited so deep in the Earth that they were for the most part out of the Reach of the Adversary This was the Custom of the Old Germans as Tacitus reports and from other Authors it appears that the Antient Galls Spaniards and other Nations were no Strangers to it Yea some Old Britains took it up and Polydore mentions particularly the Flaming the Blazing Obsequies of Belinus King of the Britains This Pagan Usage was first left off among the Romans in the Reigns of the Antonines And when Christianity got a firmer Footing in the World it was quite laid aside and extinct and they return'd to the old Primitive Institution of burying the dead Bodies in the Earth from whence they had their Original Of other things relating to Funeral Rites we have the antientest Account in these Inspired Writings as namely that they used to mourn for the Dead in a solemn manner rending their Garments and putting on Sackcloth as may be gathered from what Iacob did thinking his Son Ioseph was dead Gen. 37. 34. and as may be made appear from more positive Texts which make mention of exchanging their usual Habit for Hair-cloth or some such coarse sort of Covering known by the Name of Sac not only among the Hebrews but all other Nations whereby they used to testify their Grief This altering the Habit and Wearing of Mourning Apparel at Funerals was afterwards practised among thâ— Iews 2 Sam. 14. 2. So was the Ceremony of covering the Face and Head 2 Sam. 19. 4. for in that manner David express'd his Mourning for the Death of his dear Absalom Whence we may understand the Meaning of Lev. 10. 6. Vncover not your Heads i. e. put not off your usual Head-Aâ—tire to put on the Covering of Mourners it is not God's Will that you should lament the Death of those wicked Men Nadab and Abihu And from this you may know how to interpret Ezek. 24. 17. Bind the Tire of thy Head upon thee i. e. keep on thy ordinary Head-Apparel and do not change it for a Mourning one such as is uâ—ed at Funerals The Prophet is here forbid upon the Death of his Wife to use any such Funeral Ceremony There was antiently a peculiar Space of Time allotted for lamenting the Deceased which they call'd the Days of Mourning Gen. 27. 41. 50. 4. Thus the Egyptians who reverenced the Patriarch Iacob as a Prince and a Great Man lamented his Death threescore and ten Days Gen. 50. 3. which is confirmed by what Diodorus the Sicilian saith that the Egyptians mourned for their Kings when they died seventy two Days wherein he is either guilty of a small Mistake of the Number or those People afterwards added two Days more to the Time of Mourning But it must needs be an Oversight in Iosephus when he saith the Time of Publick Mourning among the Egyptians was forty Days Which Mistake perhaps was grounded on what is said in the preceding Words of the forecited Place forty Days were fulfilled for the embalming so that it is likely he mistook the time of Embalming or making Preparations in order to the Funeral for the time of Mourning which was distinct from that and was seventy Days The Hebrews Term of Condoleance was far short of this for Ioseph mourned for his Father but seven Days Gen. 50. 10. And generally afterwards the Funeral Mourning was confined within a Week both among the Iews 1 Sam. 31. 13. and the Arabians Job 2. 13. Thus the Time of Mourning was Proportionable to that of Feasting which as I have observed lasted seven Days Yet at some Times and for extraordinary Reasons it was lengthned out to a much longer Season thus they mourned for the Death of Aaron thirty days Numb 20. 29. and so long a Time they lamented the Death of Moses Deut. 34. 8. And this particular Period of Funeral Lamentation is mention'd in Deut. 21. 13. Mourning at Funerals was heretofore help'd and advanced by Musick and that both of Voice and Instrument Thence 't is said that King Iosias's Death was lamented by all the singing Men and the singing Women 2 Chron. 35. 25. And thence you read of the Mourning Women Jer. 9. 17. the same with those that were afterwards call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bewailers Lamenters of whom Buxtorf speaks The same with the Praeficae among the Romans and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks who were hired at Funerals soften and melt the Relations of the Deceased into Fits of dolorous Passion by their mournful Notes Of this sort are the Mourners that go about the Streets Eccl. 12. 5. that attend the Corps to the Grave the long Home as 't is stiled in that Verse for the Chaldee Paraphrast expounds Beth Gnolam by the House of the Sepulture The Forms used at these Funeral Lamentations and Outcries are mention'd in Ier. 22. 18. Ah my Brother ah my Sister c. and in Ch. 34. v. 5. To the mournful Musick on such Occasions refer the Prophet's Words Ier. 48. 36. my Heart shall found like Pipes i. e. with a Mourning-sound such as Minstrels made at Funerals as a Modern Critick rightly guesses tho Dr. Hammond is positive that there is no mention of Instruments of Musick at Funerals in the Old Testament In the New Testament we read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Players on the Pipe or Flute at the Houses of those who were deceased Mat. 9. 23. For this Musick was used before the Dead were carried forth to Burial but chiefly at the time of Interment That this Custom was received among the Gentiles is clear from that of Ovid Cantabis moestis tibia funeribus And
one where he speaks of the Spirit i. e. the Gospel and Spiritual Dispensation in contradistinction to the Letter i. e. the Dispensation of the Law The Words then I interpret thus The Lord Christ is that Spirit he is the Blessed Author and Instituter of that Evangelical and Spiritual Oeconomy which we are now under and which brings true Liberty with it as he adds Many Expositors labour to tack this Text to the immediately foregoing one but to little purpose for they thereby make the Sense harsh and distorted there being nothing there to which this Passage refers But by reducing these Words to the 6th Verse as 't is not unusual with this Writer to allude to some certain Expression aâ— a considerable Distance the Sense of the Place becomes very easy and intelligible viz. that Christ Jesus our Blessed Lord is clearly exhibited in the Gospel and gives Life and Spirit with this Evangelical Administration Again it is true St. Paul's Stile is very full and running over sometimes his Pen is frequently in a Career and is not easily stopped All that he saith from the first Verse of the first Chapter of the Epistle to the Ephesians till you come to the fifteenth Verse is but one single Period And in some other Places he spins out his Subject into a Thread of almost the same Length From this Fulness of Matter it proceeds that he makes so many Excursions in his Writings which seem sometimes to Persons who take no notice of his sudden Transitions to be very Incoherent Thus when he was proving the Dignity of Christ's Priesthood he undertakes to shew that he was a Priest after the Order of Melchisedec of whom saith he we have many things to say Heb. 5. 11. but yet he saith nothing of him till the seventh Chapter the Remainder of the fifth Chapter and the whole sixth being spent in a long Digression But you may observe a far longer in his Epistle to the Romans chap. 3. v. 1 2. What Advantage hath the Iew oâ— what Profit is there in Circumcision Much every way chiefly because that unto them were committed the Oracles of God Where you see he begins to reckon up the Advantages and Privileges of the Iews and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I conceive should not be translated chiefly but first and yet here he names but One of them for an Objection which he undertakes to answer and enlarge upon takes him off for many Chapters together and he returns not again till ch 9. v. 4. where he enumerates the rest of the Privileges And several other Instances might be assigned of his launching out into Discourses which seem to be foreign to his purpose which render his Stile somewhat abrupt and his Sense intricate He had begun a Comparison Rom. 5. 12. As by one Man Sin entred c. but then he strikes in with a Parenthesis in the next Verse which hinders him from finishing what he began till the 18th Verse Even so by the Righteousness of one c. Nay rather he forsakes the Comparison and riseth above it finding the Grace in Christ Iesus rise higher than the Condemnation that came by Adam Whereas he began with an as and should have followed it with a so he turns this into a much more v. 15 17. and then at last comes about to compleat the Comparison as he had first begun it v. 18. There is a plain Parenthesis from the 1st Verse to the 7th in the first Chapter to the Romans There is another somewhat longer in 1 Cor. 11. which begins at v. 23. and lasts to the 33d So in the Epistle to the Ephesians ch 3. when he had said For this Cause I Paul the Prisoner of Iesus Christ for you Gentiles V. 1. he presently runs into a Parenthesis which continues till the 14th Verse where he leaves off his Digression and proceeds For this Cause c. Thus the Redundancy of his Matter and Sense makes him interrupt himself and lard his Discourse with frequent Digressions and divert his Reader oftentimes from the present Subject he is upon But notwithstanding this no Man that is Master of any Eloquence himself or understands the Laws of it in others can â—asten any such thing as Illiterate Blunt Vnfashion'd Language upon the Apostle It is true he terms himself rude in Speech 2 Cor. 11. 6. whence One gathers that he was but a Bad Speaker for we cannot think saith he that he told a Lie out of Humility But I reply we cannot only think but we must know that the Apostle debaseth himself here out of Christian Modesty as when he stiles himself the least of the Apostles 1 Cor. 15. 9. yea less thâ—n the least of all Saints Eph. 3. 8. Will any one say that he tells a Lie here though he was the Greatest Apostle and one of the Greatest of Saints Besides he might not unjustly stile himself rude in Speech in this respect that he so frequently treats of Difficult and Abstruse Points which are not easily express'd but are and must be clothed in such Language as is harsh uncouth and unusual When he discourses of Predestination of Faith of Iustification of the Last Times of the Son of Perdition of the Day of Vengeance on the Enemies of Christianity of the Time of the Coming of our Lord yea St. Peter tells us in that in all his Epistles there are some things hard to be understood it is no wonder that his Speech is obscure and that he seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mysterious and Profound Subjects which he insists upon and which cannot be spoken out plainly cause him to be thought such His Rudeness of Speech may be understood as the Foolishness of Preaching i. e. that it seemed such to some Persons though it was not reallyâ— so in it self But though the Great Apostle was pleas'd to diminish himself and to speak meanly of his way of Writing and Discourse and tho his Adversaries or Pretended Friends were wont to viliâ—y his manner of Speaking yet let not us conceal or disguise his Excellent Gift of expressing himself in his Writings He was certainly a Great Master of Language and Discourse and indeed we could reasonably expect no other from his Education which furnish'd him with all sorts of Learning for as he was born at Tarsus so it is likely he was brought up in the same Place which was then an Academy and thence sent to Ierusalem where he sat at the Feet of Gamaliel so that he was Master both of Heathen and Iewish Learning It is a Mistake of some Learned Writers of very great Note that St. Paul's Writings are full of Solaecisms he being an Hebrew and understanding little Greek This I say is a Mistake for he was a Grâ—cian by Birth for Cilicia was in Greece and we read that the Inhabitants of Tarsus his Birth-place did strive to equal the Athenians in the Study of Good Letters and Humane Learning We may then
not always observ'd here things are not related constantly in a certain continued Method and Series nor are we to understand or take them as written so A great and prevailing Mistake it hath been to think that the Course and Order of Time are duly and all along observ'd in these Writings Whereas to a considerate Person it will appear that there is no such thing and that the Chapters are not writ and disposed in any Method This because it may be look'd upon and censured as a New Notion I will make good thus the Day of Iudgment is represented and described three or four times in these Visions and Revelations as first at the opening of the Sixth Seal ch 6. v. 12 to the end where the Description of the Last Day agrees exactly with others in the New Testament especially that of our Saviour in Mat. 24. and therefore to allegorize it where there is no Occasion for it is unreasonable If it be said that the Disorder of the Sun Moon and Stars which is here spoken of signifies sometimes temporal Judgments as the Destruction of Babylon Isa. 13. 10. and of Egypt Ezek. 32. 7. I answer that though it doth so yet these Remarkable Judgments and Devastations were Figures and Representations of the Last and Terrible one and were so design'd by Heaven and therefore this may well be set forth to us by the Holy Ghost in this manner nay the darkning of the Sun and Moon and the like Expressions are but Metaphorical in those former Instances but here are Proper Natural and Real and therefore ought so to be understood in this Place Again St. Iohn hath another Revelation of this Great Day in the End of the 11th Chapter from ver 15 to the Close of the Chapter but especially those plain Words in ver 18. Thy Wrath is come and the time of the Dead that they should be judged place it beyond all doubt that the Final Iudgment of the last Day is here meant Again the Seventh Vial mention'd Rev. 16. 17. which contains the Last Plague is no other than the Indignation and Punishment of That Day as appears from the Prodigies which accompany it and particularly from what is said ver 20. Every Island fled away and the Mountains were not found which expresses the terrible Dissolution of the World at that time Besides that it is observable in the Conclusion of the preceding Vial which made way for this last that Christ saith I come as a Thief v. 15. which manner of Expression is particularly applied and made use of when the Day of Iudgment is spoken of Mat. 24. 43. 1 Thess. 5. 2 4 2 Pet. 3. 10. And lastly in the 20th Chapter from the 11th Verse to the end there is another Vision of this Last and General Appearance of the World as is universally acknowledg'd by Interpreters and therefore we need not stand to clear it Now from all this it is evident that there is not observed in the Visions of this Book an Historical Order or Course of Time for if there were the General Day of Doom which is the last thing of all could not be represented here three or four times This must have come in the shutting up of all when all other things were past whereas now we see it is represented in the Beginning in the Middle and in the End of these Revelations Which if it be well attended to is one admirable Key to open the Secrets of this Book for hence we understand that this Prophecy is not what it hath been thought to be one Entire Historical Narration of what shall be and that first one thing is foretold and then what follows that in time is next set down and so on in order No the Day of Judgement being thrice at least inserted shews that the Visions of this Book end and then begin again and then have a Period and commence again and after that the same or the like Scene is opened and things of the same Nature are repeated Which is a most evident Argument that this Book consists of Three or Four Grand Prophecies or Prophetick Representations of the Condition of Christ's Church from the time when this was â—â—nned to the Consummation of all things Here are represented by different Types Prophetick Symbols and Visions the most remarkable things which happen on the Stage of the World and theâ— are these three the Troubles and Persecutions which â—befal the Servants of the most High the â—â—liverâ—â—de of them out of those Trials and God's 〈◊〉 â—â—â—â—shing of their Enemies These you will 〈◊〉 set forth and illustrated by diverse Schemes and Apparitions by different and reiterated Reâ—â—esentations And the Reason why things tho the same are diversly represented i. e. in diffeâ—â—nt Visions over and over again and why they are express'd in different Terms and Words the â—â—â—son I say why they are so often repeated is â—â—â—use they so often come to pass in the several Ages of the World by the wise Disposal of Proviâ—â—noâ— These Prophecies have been and they â—â—all be yet fulfilled for the State of the Church as to the Cruelty of its Enemies and Persecutors and the Wonderful Deliverance from them and Avenging their Cause upon their Heads is the same in different Ages until the time when Babyâ—â—â— shall fall and never rise again To use the Words of a most Eminent and Learned Bishop of our own One may easily see saith he that Rome is here intended and not Pagan but Christian Rome which is degenerated into an Idolatrous and Tyrannical State It is easy to see in the Book of the Revelation that the Roman Church is doomed in due time to Destruction You see then how Useful this Book is you may be convinc'd of the Truth of what is said in the Beginning of it Blessed is he that readeth and they that hear the Words of this Propheoy ch 1. v. 3. Thâ— we cannot so clearly descny the Particular and 〈◊〉 dividual Things times and Personâ— contain'd in tâ—â— tho this last Book of the Holy Scripture be in this Respect the Obscurest of them all tho in some Places there be as many Mysteries as Words yet thus far it is properly Revelation that herein the State of the Christian Church and the Particular Methods of God's Providence towards it in all times are plainly revealed and discovered to us plainly I say because they are so often repeated that it is impossible to mistake them As Pharaâ—â—'s Dream was doubled to shew the Certainty of the things represented Gen. 41. 32. so these Prophecies and Visions are doubled and tribbled yea more than so to assure us of the Certain Truth and Reality of these Events to confirm us in this Perswasion that tho the Church of Christ here on Earth be often troubled and persecuted yet she hath her times of Restoration and Reviving and there is a time of Vengeance and Recompence to her Enemies even in this World but more especially at the
Acts 20. 35. It 〈◊〉 more blessed to give than to receive is recited as the Words of the Lord Iesus yet we find them not recorded in the Gospel But our Blessed Master freqâ—ently utter'd Words that were of the like Import as is easy to prove or rather I conceive we may truly say that he spoke this very Sentence for it may be observ'd that what is here quoted is not only call'd the Words of the Lord Iesus but this is added how he said to let us know that he said these very Words when he was upon Earth And many the like Excellent Sayings and Aphorisms he prenounced which as well as innumerable Actions that he did were kept in remembrance by the Apostles but were not written down of which St. Iohn speaks ch 20. v. 30. 21. 25. So that it is impossible to prove hence that any Book belonging to the Sacred Canon is lost As for the Objection grounded on St. Iude v. 14. viz. that Eâ—och's Book which is quoted by this Apostle and if it had not been Canonical it would not have been quoted by him is lost some as Origen Ierom Augustine grant it to be so but deny it to be Canonical it being their Judgment that St. Iude might if he thought â—it alledg an Apocryphal Writer But according to my Apprehension the brief and satisfactory Answer is that there is no mention there of any Book or Writing of â—â—och and therefore none can infer thence that â—ny Book or Writing of his is lost It is only said He prophesied saying c. which he might do and questionless did without penning down any of hiâ— Prophetical Sayings but they were transmitted from Generation to Generation and thence it was 〈◊〉 the Apostle Iude inserted this into his Epistle Nor are we to be concern'd that a Book of Enooh is mention'd by some of the Antient Writers of the Church for 't is well known that they had several Spâ—rious Authors among them and as a Learned Doctor of the sorbon observes all the Fathers exâ—â—pt Terâ—ullian reckon this that went under the Name of Enoch as such But are not some of the Writings of the New Teâ—â—ament wanting seeing there was a Third Epistle of St. Paul to the Corinthians in order the first I â—rote unto you in an Epistle not to keep Company with â—ornicators 1 Cor. 5. 9. Therefore it appears hence that there was another before this which passes commonly for the first But this is not extant for we have now but two that bear the Name of that â—lessed Apostle Answ. Nor were there ever any more for when he saith he wrote to them in an Epistle he means this very First Epistle he was now writing He refers to what he had said bâ—fore in the former Part of that Chapter and the meaning is When I even now wrote unto you in this Epistle ver 2. not to keep Company with Fornicators I do not mean the Fornicators of this World Thus St. Chrysostom and Theophylact interpret the Place But if I may be permitted to vary from those Excellent Fathers I would propound one of these two ways of understanding the Apostle's Words First it may be he hath reference here to what he saith afterwards in this Epistle ch 6 v. 13. and again v. 18. ch 7. v. 2. where he writes to them to avoid Fornication Wherefore upon reading over this Epistle after he had finish'd it he thought good to insert this and to take notice here of what he saith afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have saith he written to yâ—â— in this Epistle viz. in some of the following Chapters against Fornication and joining your selves to Persons that are noted for that Vice Or else I conceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preterit for the present Tense of which there are very near an hundred Instances in the New Testament and all Men vers'd in Criticism know that there is nothing more common Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this very Epistle ch 9. v. 15. Neither have I written these things i. e. at this time in this Epistle that I am now writing This any Man that consults the Context will be forc'd to acknowledg to be the true Sense of the Place whence it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So you will find the Word must be taken in the 1st Epistle of St. Iohn 2d Chapter you will see and be throughly convinced that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 21. And thus in the Text that is before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I write unto you in this Epistle not to c. Which that it ought to be rendred so is evident from ver 11. which is but a Repetition or Reassumption of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now I write unto you the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that it is spoken of the Present Instant Time though the Greek Verb be in the Praeterit This then I offer as the plain Sense of the Text and Context I write unto you O Corinthians in this my Letter not to be mingled so the Word properly denotes with Fornicators or with the Covetous or Extortioners or Idolaters for then you must needs go out of the World there being so great a Multitude of them but this is that which I mean that you should avoid the Company of a Brother i. e. a Professed Christian if he be given to Fornication Covetousness Extortion or Idolatry This is the Thing which I at this time write and signify to you So that you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the simple and plain Tenour of the Words may convince any Man of it And therefore the true and genuine Translation both of the former and latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I write which makes the Apostle's Sense clear and perspicuous I appeal to any Man of Judgment and Sagacity whether this Account of the Words be not exactly adjusted to Grammar and Criticism to the Scope of the Apostle and the Design of the Context besides that it is serviceable to the Business in hand viz. utterly to overthrow the Surmise of an Epistle written to the Corinthians before this which the Apostle is here writing If the Learned Drusius or the Excellent Grotius had weighed these things which I have suggested I doubt not but they would have chang'd their Minds they would not have cried out that this Epistle here spoken of is lost But it is further said that the Apostle writ 〈◊〉 Epiâ—â—le to the Lâ—odiceaâ—s as may be collected from Câ—l 4. 16. which is wanting at this Day that is although iâ— be extant and allowed of by somâ— Authors yet it is not put into the Canon of the New Testament wherefore the Canon is
Guidance of the Holy Spirit and not of my own Head Thus what I advise and direct you to is from the Lord i. e. from the Holy Ghost though not from the Lord in that other Sense as if he had given any particular and express Command concerning it So the Force of the Objection is quite taken of And at the same time also the Distinction of Evangelical Counsels and Precepts which is so much talk'd of and madâ— use of by the Romanists appears to be frivolus anâ— impertinent The third Quotation is to be interpreted in thâ— same Manner He here speaks concerning Singlâ— Persons such as were never married and he acquaints them as before what Authority his Doctrine concerning these hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not a Commandment of the Lord i. e. I have no express Word of our Saviour concerning Virgins as there was concerning the Divorce of Married Persons of whom I spake v. 10. for our Lord had positively determin'd what was to be done in that Case Mat. 5. 32. 19. 9. Luk. 16 18. Therefore there not I but the Lord himself was properly said to command But here no Absolutâ— Precept of our Lord can be alledg'd he hath no where peremptorily commanded to marry or not to marry And the more particular things relating to a Single Life spoken of here by the Apostle are not so much as mention'd by him Yet saith he I give my Iudgment as one that hath obtained Mercy of the Lord to be faithful i. e. in an immediate and extraordinary Manner I have obtained this Favour to deliver faithfully what is dictated to me in this Affair though there be no express Word of our Lord about it I am Divinely taught what to say the Holy Spirit suggests to me what Counsel to give And therefore with respect to this and whatever he said before he concludes in the last Verse of this Chapter that he hath the Spirit of God And when he saith he thinks so it doth not denote in the least the Uncertainty of the thing but the Humility of the Apostle We are not then to imagine as several Commentators and of good Note too do that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Iudgment is meant the Apostle's â—â—â—vate Opinion and Sentiment in contradistinction to 〈◊〉 Dictateâ— of the Holy Ghost but according to 〈◊〉 plain Interpretation which I have given we â—ave reason to believe that both in this and his other Epistles he writes all by Divine Inspiration Then as to the next Place where the Apostle â—â—ith he speaks not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by command this way of Expression is somewhat of the same Nature with the first which is evident from the Subjectâ—matter he treats of and the particular Application of this Expression For in this Chapter his Business is to excite the Corinthians effectually to a Charitable Contribution for the distressed Christiâ—â—s at Ierusalem and he requests that they would be very Liberal and abound in this Excellent and Noble Work which yet he saith he doth not speak to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a commanding Way but â—e leaves them to their Liberty He would have their Charity to be free and therefore doth not command them It is of the same Strain with Philem. 8 9. Though I might be much bold in Christ to enjoin that which is convenient yet for Love's Sake I â—â—â—ber beseech But this beseeching them and this professing that he leaves them to their Freedom is from the Lord and from Divine Inspiration Which ought necessarily to be added to clear this and the other Texts for I do not find that Commentators have fully interpreted and explain'd these Places Only they tell us that the Apostle doth not command the things to be done but leaves them at Liberty whereby they intimate that what he saith is from himself it is his Private Opinion But we must not harbour any such Thoughts because if all Scripture be endited by the Holy Ghost as certainly it is then we san't admit of any such thing here as meer Private Opinion The last Place alledged is I speak not after the Lord. Which some would interpret according to the foregoing Sâ—nse of the Apostle in those Places I have spoken of but they hugely mistake the Text and miserably distort the Apostle's Meaning Therefore my Apprehension of the Words is this that as in several other Places so here he speakâ— Ironically The false Apostles the deceitful Workers saith he whom some of you have such a Kindness for exceedingly boast of their great Performances among you I think I had best to do so too for that it is the way to gain your good Opinion of me I can brag and glory of my Atchievements as much as any of them yea much more Therefore as a Fool receive me that I may boast my self a little Seeing that many glory after the Flesh I will glory also For ye suffer Fools gladly seeing ye your selves are Wise. You and your new Teachers are Masters of great Wisdom without doubt and it cannot but be a very laudable Thing to imitate you especially in your Boasting and Vaunting And yet when I am forced to commend my self and vindicate my Actions that which I speak thus I speak it not after the Lord no by no means I can neither say nor do any thing that is wise or good I am in the Esteem of some of you a Fool and a confident Talker as he immediately adds This seems to be the clear Import of the Words and it is not the only time that St. Paul hath addressed himself to the Corinthians in an Ironick Stile as I have shew'd in another Place Thus I hope it is manifest that the Objectors have no Advantage from this Place of Scripture And from all that hath been said it is clear that the Sacred Writings are of Divine Inspiration and therein excel all other Writings whatsoever CHAP. XII A short View of the Eastern Translations of the Old Testament especially of the Targums The several Greek Translations more especially that of the LXX Jewish Elders The impartial History of them and their Version Some â—mmoderately extol it others as excessively inveigh against it The true Grounds of the Difference between the Hebrew Text and the Greek Translation of the Septuagint assigned viz. One Hebrew Vowel is put for another One Consonant for another sometimes both Vowels and Consonants are mistaken The Difference of the Signification of some Hebrew Words is another Cause Sometimes the Sense rather than the Word it self is attended to Some Faults are to be attributed to the Transcribers Some because the LXX are Paraphrasts rather than Translators they take the Liberty to insert Words and Passages of their own The Greek Version hath been designedly corrupted in several Places Why the Apostles in their Sermons and Writings made use of this Version though it was faulty Sometimes the Sacred Writers keep close to the Hebrew Text and take no
Opus Biblicum Complutense wâ—ich came out A. D. 1515. and was the first Polyglot Bible and after the publishing of Psalterium Octoplum in a short time afterwards by Iustinian an Italian Bishop there appear'd in the World the Translation of all the Hebrew Bible into Latin by Santes Pagninus a Dominican Friar This Version was made Interlinear with the Hebrew Bible by Aâ—ias Montanus or rather this Version which Pagniâ— had put out being not exactly Literal Montanus supplied it and fitted it to the very Hebrew Words and then put out a New Edition and many Years after this it was reprinted in the King of Spain's Great Bible which Montanus put forth Cardinal Cajetan also turned the Old Testament out of Heâ—brew into Latin Isidorus Clarius cannot so properly be call'd a Translator as a Corrector of the Vâ—â—gar Latin Malvenda a Dominican rendred somâ— Books of the Old Testament into this Languagâ— The Renowned Erasmus whom F. Simon takes nâ— notice of in his Catalogue of Transtaâ—oâ—s turâ—'â— the New Testament into Latin Hitherto I have mention'd Roman 〈◊〉 next follow Protestants and those of the 〈◊〉 Religion the first whereof was Sebastian 〈…〉 German who publish'd his New Latin Version oâ— the Old Testament three Years before 〈…〉 came forth and afterwards corrected it and put in out anew He is a most exact Renderer of the 〈◊〉 Sense of the Hebrew Text. Leo Iuda a Zuinglian of Helvetia translated the Old Testament out of Hebrew and it was published after his Death about the Year 1543 the last Edition of which is usually call'd Vaâ—ablus's Bible because he added 〈◊〉 to it or the Biblia Tigurina from the Place 〈◊〉 where the Translator was Pastor He 〈◊〉 a kind of Paraphrase to make the Sense 〈◊〉 easy and plain whereas Munster more rigidly follow'd the very Words Afterwards Castellio put forth a Latin Translation of the whole Bible for which he is severely reproved both by Papists and Protestants as if it were too light and florid too quaint and fanciful but if we consider the Design of this Translator which was to recommend the Holy Scriptures by presenting them in a Neat and Elegant Stile we shall see little reason to blame him The New Testament was turn'd into the same Language by Theodore Beza And last of all Ianius and Tremellius did both of them jointly translate the Old Testament out of Hebrew and Tremellius alone the New Testament out of Syriack a Work which is mightily applauded by the Learned Buxtorf who had Skill to judg of it and is constantly made use of in his Lexicon As to the Osiâ—â—ders Father and Son though they be reckon'd among the Modern Translators by F. Simon yet I do not see that it can properly be done because they only put forth the Antient Latin Version Word for Word in the Old Edition with some Corrections of their own in the Margin not altering the Text at â—ll These are the Latter Versions of the Bible all which have more or less amended the Faults of the Vulgar Latin and have brought us nearer to the Fountain Upon the whole I conclude that these several Learned Translators are all of them in their kind very useful some by keeping close to the Original others by using a Latitude They have presented us but in a Different Stile and Mode with the true genuine meaning of the Original â—nd none but Frivolous Objectors can complain of â—ny considerable Disagreement between these Verâ—â—ns and the Hebrew or Greek Text. The Differencâ— that is between the Translations themelves is usually in the Diversity of Expressions used by the Translators which causeth no Disagreement between them and the Originals But if any other Difference be found we know that the Latin must always give way to the Hebrew and Greek and be regulated by them as the Clock by the Sun Take this in the Words of a Great Man even of the Roman Perswasion Wheresoever saith he the Latin Translators disagree or a reading is suspected to be corrupted we must repair to the Original in which the Scriptures weres writ as St. Iâ—rom and Augustin and other Writers of the Church direct so that the Truth and Sincerity of the Translations of the Old Testament must be examined by the Hebrew Copies and of the New by the Greek Ones So Cardinal Ximenius in his Preface to Pope Leo. Having gone thus far I will now proceed farther and speak concerning Our Own Translation Our Countrey-man Bede about 700 Years after Christ translated the Bible into Saxon. Wickliff about 600 Years afterwards translated it into the English Language then understood and used by the People of this Place Not long after this Iohn Trevisa a Cornish Divine set forth the whole Bible in English In the Year 1527 Tindal translated the Pentateuch and the New Testament and afterwards both he and Coverdale joined in the Work and finish'd the Translation of the whole Bible Tunstal and Heath both Bishops translated it anew and in the beginning of Q. Elizabeth's Reign Archbishop Parker and other Bishops made another more Correct Translation which was call'd the Bishop's Translation or Bible In K. Iames's Time another came forth which we make use of and read in our Churches at this Day It is certain that this last English Translation of the Bible is in great repute among Foreigners and is acknowledged by them to be the most exact that is extant We have as great reason to own it to be such especially if we take it with the Margin where are set down the several Senses of many Original Words whether Hebrew or Greek so that where there is any doubt of the meaning of the Word which occurs we may take our choice Our English Bibles surpass all other Translations as to this and hereby it comes to pass that the Holy Scriptures are faithfully and fully represented to our People and they are laid before them in their native Purity and Perfection so far as the Skill and Labours of those Translators attain'd to at that time And yet I conceive it would be no Derogation to our English Bible if it were once more revised and the Translation made more accurate and exact in some Places than it is Which leads me to the Next General Part of my Undertaking viz. the Emendation on of the present English Version CHAP. XIII Our English Translation shew'd to be faulty and defective in some Places of the Old Testament But more largely and fully this is performed in the several Books of the New Testament where abundant Instances are produced of this Defect and particular Emendations are all along offer'd in order to the rendring our Translation more exact and compleat The Date of the Division of the Bible into Chapters and Verses I Will now according to what I propounded in the Entrance into this Discourse attempt to shew the Defect of the present English Translation and at the same time to let you see how it is to be supplied and remedied
that so this Sacred Volume may be presented to the Readers in its Vtmost Perfection There is a great Number of Places both in the Old and New Testament which ought to be otherwise rendred but I will chiefly confine my self to the New Testament at present It is true the Margin of our Bibles doth give us another Sense or Version of the Words in many Places but those I shall pass by because they are already before the Reader 's Eye I shall take notice of those Words only which are not otherwise translated in the Margin Many Corrections of the English Translation are attempted by that Excellent Knight Sir Norton Knatchbull in his Annotations on the New Testament but I have not inserted any of them here because I design to mention those only which are of my own Observation and which at several Readings of the Bible have occurred to me I will instance in those Mistakes and Faults alone which are â—ot that I know of found out and observed â—y any other Persons Nor am I in this Attempt endeavouring so much to discover a False Version as â—o render the present one which is Good and Excellent bâ—tter by laying aside some unfit Words and Modes of Speech and by substiâ—â—â—â—ng others in their room and by changing the â—rame and Disposition of some particular Periods Those few Places of the Old Testamant which I offer to be amended are these Gen. 27. 38. Hast â—â—ou but one Blessing where there is a Word left out viz. that distinctive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that according to the Hebrew it should be rendred thus hast thou but that one Blessing The Omission of that is a Fault in Our Translation as well as in some others In 2 Kings 5. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thrâ—â—e used which signifies to bow but we translate it to worship in one of the Places which I reckon as faulty because the same Words ought to be translated alike Iâ— Psal. 14. 2. the true Version is the Sons of Adam In Psal. 104. 25. the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred Swimming for that is the Denotation of the Word when 't is applied to Fishes In the Old English Translation of the Book of Psalms which is used in our Divine Service there are many things that require Correction but because it may be our Church retains it for the same Reason that when St. Ierom translated the Bible into Latin he did not alter the former Version of the Psalms but left it entire as it was because these were sung in the Publick Assemblies and People generally had them by Heart wherefore he was loth to discompose so settled a piece of Devotion for this Reason I will say nothing here towards the Amendment of this Translation In Isa. 1. 13. we read of vain Oblations the new Moons and Sabbaths but in the Hebrew these are in the singular Number and therefore should be so translated Particularly as to the wordâ— Chodesh the new Moon it will not be distinguish'd from Chodashim new Moons which you find in the next Verse unless you observe the Distinction between the singular and plural Isa. 2. 10. is translated thus Hide thee in the Dust for fear of the Lord but not rightly for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred either in these Words from the Face of the terrible Lord or these from or because of the Presence of the Lord of Terror or thus from the Presence of the Terror of the Lord and so it must be translated in ver 19. where the Words recur again It may be some may look upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Expletive here because it is so in many Places but we know that in many other Places it is not and seeing that Word here may bear a Positive Signification there is Reason we should take it so It is my Perswasion that the applying of the word Fury to God in Lev. 26. 28. Iob 20. 23. Dan. 9. 16. Mic. 5. 15. Zech. 8. 2. and above forty times in Isaiah Ieremiah and Ezekiel is very blameable for the Hebrew Words Aph Charon Chemah Chamath have no such ill Import they only signify the Heat or Height of Anger and are rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Seventy But Fury is something of another Nature and denotes Excess and Exorbitancy of Wrath and even Madness it self Therefore I apprehend our Translators have done ill though I question not their innocent Meaning in attributing such a Passion to God Wherefore instead of Fury let great Anger or great Wrath be used in the Translation Again iâ— I would be Curious I could blame our Translators for using the word Benjamite or Benjamites Iudg. 3. 15. and in half a score Places more instead of Benjaminite or Benjaminites for as I have hinted before the Word being used to signify the Children of Benjamin or the Sons of Iemini as 't is in the Hebrew in some Places it must needs have those two Letters more inserted into it otherwise you cannot derive it from those Words wherefore it must needs be Benjaminites not Benjamites as our English Translators have curtail'd it As to the Words Tyre and Tyrus the former of which is to be found in Isaiah and Ioel and the latter in Ieremiah Ezekiel and other Prophets I conceive it were better to use one of these only for why should not the Name of the same Place be express'd and written the same Let it then be Tyre or Tyrus but not both Here also I might take notice of some Unfit and Obsolete Words the changing of which for others that are more in use would render the English Version much better Thus fet 1 Kings 9. 28. or ever Eccles. 12. 6. Dan. 6. 24. chaws Ezek. 29. 4. 38. 4. grins Psal. 140. 5. 141. 9. taches Exod. 26. 6. aliant Job 19. 15. Psal. 69. 8. might be chang'd into fetch'd before Iaws Gins or Traps or Snares Tacks or Clasps alien especially this last being the Word which is used in other Places both in the Old and New Testament Instead of the word after in several Places it were better to use according to Who should be put in the Place of which when there is reference to a Person not a Thing otherwise there is a Confusion and Misunderstanding in many Texts unless we have Recourse to the Original But they are the Defects in our English Translation of the New Testament which I principally designeâ— to insist upon therefore those I hâ—sten to which are as follow In Mat. 3. 7. and so in ch 23. v. 33. our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generation but it should be in the Plural This Fault is amended in Luke 3. 7. in the marginal Reading where there is added Broods and in Mat. 12. 34. in some English Bibles it is translated Generations it should be so in this Place and where-ever else the Word is mentioned for if we will
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. 〈◊〉
the Greek Word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same In ch 11. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated I will not I would however let this latter be set in the Margin In v. 14. a Shame should have been translated Dishonour for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next Verse which intimates this rendring of the Word to be most proper In v. 28. that and that should be changed into the and the or there should be an Asterisk pointing to the Margin where must be set down what the Greek signifies In v. 29. Iudgment should not stand in the Margin but be taken into the Text because besides the proper Denotation of the Greek Word the Context absolutely proves it must be rendred Iudgment and not Damnation for the Apostle speaks of that Temporal Punishment which the Corinthians pull'd down upon their Heads by their unworthy and profane celebrating of the Lord's Supper for this Cause many are weak and sickly among you and many sleep v. 30. This is the Iudgment which they did eat and drink to themselves and it is opposed to Condemnation with the World v. 32. therefore it can't in this Place be translated Damnation In ch 12. v. 28. Miracles is mighty Works in the Margin but falsly for in the Greek it is Powers and so you will find it rendred in the Margin which refers to the next Verse where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred in ch 14. v. 40. according to order not in order for this latter denotes only a Methodical Acting In ch 15. v. 58. the simple plain Version is best knowing according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the second Epistle to the Corinthians ch 2. v. 5. the Translation seems not to be sufficient unless there be added a Parenthesis to shut in those Words that I may not overcharge you But of this I have spoken in another Place only I will add that both in this Epistle and in that to the Romans and indeed in most of this Apostle's Writings where there are frequent Parentheses it would be convenient to give notice of this to the Reader by inserting the usual Notes or Marks whereby they are express'd In ch 5. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sufficiently express'd by we labour I think it might be more fully translated we ambitiously strive or we studiously endeavour In v. 10. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated we must all be manifested or made manifest And so indeed the Word is rendred twice in v. 11. and I have often caution'd against the different translating of the same Word where it will admit as here of the same Version Indeed here is in this 11th Verse a plain reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing one so that unless we translate it alike in both Places we shew that we do not take notice of the Apostle's reference Besides to appear before the Iudgment c. is thought by the mere English Reader to be only making our Appearance i. e. to be present there We do you to wit ch 8. v. 1. calls for an Emendation it being an Obsolete Expression The plain English of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is we make known unto you In v. 21. of this Chapter our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing for whereas in Rom. 12. 17. they render it providing but I have often suggested that the same Words ought to be translated alike In ch 11. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude in Speech had better be rendred plain or unskilful in Speech for in our English Idiom the word rude is as much as unmannerly and therefore it is not well adapted to English Ears which we are partly to consult in our Translation which we design for their Use. In v. 9. the Translation wouldâ— be more exact if instead of in all things we read in every thing it being in the singular Number in the Greek to which all Translations of the New Testament are to conform as far as they can In the Epistle to the Galatians there is something that may be amended in the English Translation as in ch 1. v. 16. that I might preach him but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may preach the glad-tidings of him In ch 3. v. 7. the same should be these for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ch 5. v. 20 21. instead of Hatred Variance Wrath Strife Drunkenness you must read them in the plural Number because they are so in the Original The true rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. is not there is no Law but the Law is not i. e. it was not made neither is it design'd to condemn such things or such Persons as are there spoken of In the Epistle to the Ephesians ch 1. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Remembrance as well as mention wherefore the former should be put into the Margin See Phil. 1. 3. 2 Tim. 1. 3. In ch 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be rendred which but by which the Sense of the Apostle being this God out of his infinite and inexhaustible Love hath from eternal Ages ordain'd and decreed to prepare all his Elect by good Works to fit them by these for his Service to enable them by thâ— performing of these to walk as becomes the Chosen of the Lord. Or it is likely the Apostle by the full Extent of these Words lets us know that Good Works are our Preparative â—ven for Heaven and Happiness we are fitted by these for the Glory above In ch 5. v. 3. once is not in the Original and therefore must be expunged the Translation In ch 6. v. 18. there can be no Reason assigned why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rendred at all times or in every Season seeing this is nearer to the Original than always In the same Verse thereunto is not the full English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be rendred thus to this very thing I could also take notice of the false spelling v. 16. fiery for fury which is to be found not only here but in other Places both in the Old and New Testament and generally among all Writers whomsoever as if it came from fier not from fire In Philip. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated meet but just In v. 23. which is fâ—r better comes short of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latin renders multâ— magis melius and we accordingly should english it which is â—uch rather or far better or far the best the Comparative perhaps being put for the Superlative Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out which shews that this Clause is the Reason of what went before for the Apostle
desires to depart and to be with Christ and gives this Account of his Desire for this is 〈◊〉 better so that his Desire is Rational and well-grounded In ch 2. v. 19. I trust is not the right rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I hope especially seeing I trust in v. 24. is the Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a different Word I follow after is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 3d Chapter of this Epistle v. 12. but 't is not a â—it Expression when it is spoken of running in a Race as here his great Endeavour was to forget those things that are behind as he adds in the Words immediately ensuing Therefore rather translate it I follow on or I press towards for so the Word is rendred in v. 14. In this and the next Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated to lay hold upon for it is an Agonistick Word used to express the Combatants or Victors laying hold with their Hands on the Prize that was hung up But apprehending which is the Word that our Translators use is more ambiguous and doth not so plainly set forth the Metaphor In v. 21. of this Chapter he shall change is too low a Word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might rather be rendred he shall transform or he shall change into another Form or Figure especially seeing this Expression hath a Reference or Allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may more exactly be rendred conformable to immediately ensuing in that Verse In the Epistle to the Colossians chap. 1. v. 12. God and or God even should be inserted before the Father for you will find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original In ch 3. v. 5. I do not see why we need translate the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two Words inordinate Affection that one word Passion will suffice In ch 4. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred continue but in Rom. 12. 12. it is continue instant It is faulty because as hath been said the same Words when they are meant of the same thing ought to be translated alike Indeed this could not be expected seeing the Bible was translated by different Persons and perhaps did not compare their Translations together but for the future this may be thought of and amended if a New or rather a more Correct Translation of the Bible be attempted I pass to some Other Epistles in 1 Thess. 2. 5. there is no need of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloak of Covetousness when the plain and genuine Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Pretence In ch 4. v. 4. his Vessel is not sufficient but according to the Greek it must be his own Vessel Seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 6. is translated what with-holdeth I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next Verse ought to be rendred he that with-holdeth not he that letteth In the 1st Epistle to Timothy ch 2. v. 4. our Translation might be altered thus who willeth all Men to be saved and to come unto the Acknowledgment or acknowledging of the Truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendred otherwise than willeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Cognitio Knowledg but Agnitio acknowledging and so 't is rendred Tit. 1. 1 Again in v. 9. of this Chapter there is a Mistake in the Printing broidered for broided for so it is in Coverdale and Tindal whence this Translation was borrow'd or braided i. e. plaited Here therefore must be an Amendment for broidering is quite another thing or the word plaited may be taken out of the Margin and set in the Text. In ch 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be english'd thus is profitable not profiteh as if the Greek Word were a Verb to or for a little not barely little for when we read it bodily Exercise profiteth little the Sense convey'd to us by those Words is that there is little or no Profit accrues to us by it but the true Meaning as I conceive of the Place is that the bodily Exercises of the Athleticks of which he often speaks in his Epistles were as to some things profitable viz. in respect of their Health Credit Pleasure c. but Godliness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all Accounts advantageous where you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore as that is rendred unto all things so this should be unto a little signifying that there is some Profit in those Agonistick Exercises After those Words in the next Verse this is a faithful Saying and worthy of all Acceptation there should be a full Period whereas in our Bibles there is a Colon as if it related to the next Words But this Verse hath reference to the foregoing one This i. e. what was said in the Verse before is a faithful Saying Ver. 16. unto thy Doctrine is not according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy is not there Rather render the whole Clause thus Take heed unto thy self and unto teaching the two main things which are required of a Minister of the Gospel and comprehend his Whole Duty In ch 5. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred to shew Piety towards their own House or Family whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken notice of in our Translation which is thus to shew Piety at home In v. 16. according to the Greek it should be thus rendred if any believing or faithful Man or believing or faithful Woman Believing is twice in the Original but in Our Translation but once In ch 6. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be rendred Strifâ— because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before is translated Strife of Words These being different should wholly differ in the Translation therefore let Contention be the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred in some other Places of the Apostle's Epistles In v. 15. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be taken notice of in the Version and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be english'd thus in his own or proper times In the second Epistle to Timothy ch 4. v. 3. the exact Version is the time will be and in v. 14. render should be the word instead of reward In the Epistle to Titus ch 1. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be englished in his own times In v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in the Margin be rendred according to its proper Signification Deceivers of Minds In ch 3. v. 4. the word Pity is falsly put in the Margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God's Love to Man not Pity therefore that Word should be left out In the Epistle to the Hebrews ch 1. v. 3. if we would be exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred effecting the cleansing or working the purging of our Sins whereas 't is barely
Field to decide the Quarrel in Battel But I grant there is no certainty of this there is nothing expresly deliver'd concerning any Warlike Enterprizes before the Deluge The first that we read of after it is the Battel of four Kings against five four of Assyria and the adjoining Parts against five of Sodom and the neighbouring Parts of Palestine Gen. 14. 1 2. c. And presently after this was the Military Expedition of Abraham and his armed trained Servants v. 14. whom he had instructed in Martial Affairs This is the first War or Battel that we read of in the Sacred History and is thought to have been about A. M. 2030. It is certainly the first that is to be read of in the World for the Theban War the most antient that either Historians or Poets among the Gentiles write of was about six hundred Years after this and the Trojan War that famous Expedition which Prophane Writers talk so much of and is one of the antientest Subjects of Humane History was not till A. M. 2760. or thereabouts Afterwards we read in the Sacred Writings of the Wars of the Iews before and after their coming into Canaan which were as remarkable as those of the Old Romans and much more just and lawful they were indeed generally Holy Wars and Battels of the Lord of Hosts In Leviticus and Numbers we read of their Laws of Arms and Councils of War and in other places of their Military Stratagems and all along we are told what were the Martial Preparations not only of that Nation but those they fought with From this Antient Register we are particularly inform'd what were the Warlike Weapons of old both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks distinguish'd them those that were to defend the Persons that wore them and those that were to incommode and hurt the Enemy Of the former sort were first a Helmet Cobang to cover and defend the Head This was part of the Military Provision which that warlike King Vâ—ziah prepar'd for his vast Army 2 Chron. 26. 14. And we read before this that part of Saul's Armour was an Helmet of Brass 1 Sam. 17. 38. It was used by the Philistines as appears from 1 Sam. 17. 5. Goliah had a Helmet of Brass upon his Heaâ— And this Martial Cap for the Head was worn by the Persians and Ethiopians when they fought Ezek. 38. 5. Another Defensive Piece of Armour used in those early times was a Breast-plate or Corslet Heb. Shirjon by the LXX rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar Latin Lorica Goliah was accoutred with this warlike Defence 1 Sam. 17. â— which we translate here a Coat of Mail. This is mention'd among the Iewish Armoury 2 Chron. 26. 14. and is english'd an Habergeon This was part of King Saul's warlike Furniture 1 Sam. 17. 38. and is translated as before in that Chapter a Coat of Mail. Between the Joints of this Harness for so we english it 1 Kings 22. 34. King Aâ—ab was casually struck with a Dart. To this Species of Armour the Prophet alludes Isa. 59. 17. where the same Hebrew Word is used that is in the foremention'd Texts but is here rendered a Breast-Plate And in Ier. 46. 4. a Brigandine is our English Word for it So that according to what may be gather'd from this various rendring of it it seems to me to answer to the Cuirasse or Corslet-Armour both for Back and Breast It is likely that it was chiefly designed to defend this Latter and thence had its Denomination But some had it made so long as to come over all their other Clothes which is the reason why in some Places as you see it is otherwise translated Again a Shield to defend the whole Body in time of Battel and to keep off the Enemies Insults which was either Tsinnaâ— the great Shield or Buckler or Magen the lesser kind of this Weapon was of great Service of Old It was used by the Babylonians Chaldeans and Assyrians Ezek. 23. 24. and by the Egyptians Jer. 46. 3. in both which Places the two Hebrew Words aforesaid are made use of It was frequent among the Iews in their Wars as is manifest from 2 Sam. 1. 21. and many other Places which are well known Hence David a Great Warriour so often mentions Shield and Buckler in his Divine Poems to set forth that Defence and Protection of Heaven which he expected which he experienced and which he wholly trusted in And when he saith God will with Favour compass the Righteous as with a Shield Psal. 5. 12. he seems to allude to the Use of the Great Shield Tsinnah which is the Word he uses wherewith they were wont to cover and defend their whole Bodies King Solomon caus'd those two different Sorts of Shields the Tsinnah which answers to Clyâ—â—us among the Latins such a Large Shield as the Infantry wore and the Maginnim sâ—uta used by the Horse-men which were of far less Size to be made 2 Chron. 9. 15 16. The former of these are here translated Targets and are double in weight to the other The Philistines came into the Field with this Defensive Weâ—pon so we find their Formidable Champion was appointed 1 Sam. 17. 7. One bearing a Shield went before him one whose proper Office it was to carry this and some other Weapons wherewith he was to furnish his Master upon Occasion It seems this was an Office among the Iews as well as Philistines for we read that David when he was first call'd to Court was made King Saul's Armour-bearer 1 Sam. 1â— 21. And there is mention made of the young Man that bore Jonâ—than 's Armour 1 Sam. 14. 1. By the Greciaâ— this Officer was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latins as Plautus and 〈◊〉 testify Armiger The very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferens arma in the Places above â—iâ—ed But the bearing of the Shield was the most considerable Piece of Service and was reputed most Honourable The Longobards call'd this Military Attendant as our Great Antiquary acquaints us Schilpor i. e. a Shield-bearer and Scutifer Escâ—ier Esquire became a fix'd Title of Honour and Escuage a particular Tenure or Service The Original of it we see in the Example before us the Great Philistian Warriour was waited upon into the Field by his Military Squire one bearing a Shield And besides this Tsinnah this Great Massy Shield he was furnish'd with a lesser One which is not express'd by one of the foremention'd Words but is call'd Cidon which we render a Target v. 6. and a Shield v. 45. and was of a different Nature from the common Shields and as I conceive was not only to hold in his Hand when he had occasion to use it but could also conveniently at other times be hung about his Neck and turn'd behind wherefore 't is added that it was between
his Shoulders v. 6. So I understand those Words and truly I think it is a more genuine and unforced Interpretation of them than what is usually given by the Jewish Writers and some others And this Target as well as his Helmet and some other Pieces of his Armour of which anon was of Brass which was the usual Metal of which their Arms were made in those Days and in the Times following as Homer and Virgil testify who mention Helmets Shields Swords Spears of Brass This is evident from Hesiod and Alcaeus an old Poet quoted by Athenaeus The like we learn from Statius in several Places The Arms of the Massagetaâ— saith Herodotus were of this Composure Lucretius speaking of the first Weapons that were used in War tells us that they were of Brass and afterwards of Iron Et prior aeris erat quam ferri cognitus usus Lastly the Greek and Roman Warriours and all Nations used this serviceable Weapon to fence off the Blows of their Adversaries and particularly to repulse their Arrows The Grecians especially affected a very large sort of Shields which we may gather from the Description of them in the Poets and from what the Lacedemonian Women when they sent their Sons into the Wars used to say to them at parting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either return back with this Piece of Armour or be carried to the Grave upon it It seems by this that they were so broad and capacious that they might serve them for Biers or Open Coffins It was â—â—â—â—nitely opprobrious among these Greek Warriourâ— to lose this Weapon in Fight insomuch that Plâ—tarch relates that the Lacedemonians banish'd Archicolus his Country because he had said and written that it was better for a Man to throw away his Shield than himself i. e. to perish in Battel And from what the same Author saith of Epimanondas that he asked when he was dying whether his Shield was safe we may infer that nothing was so dear to them as this one Piece of Armour And I can prove that it was thus among the Eastern and particularly the Iewish Warriours the loss of this Weapon was excessively resented as well as condoled by them If you ask me on what I ground this I answer on 2 Sam. 1. 21. where it is a signal Ingredient of the Publick Mourning that the Shield of the Mighty was viley cast away I apprehend this to be the meaning of the Words David a Man of Arms who composed his Funeral-Song was sensible how disgraceful a Thing it was for Souldiers to quit their Shields in the Field yet this was the sad and deplorable Case of the Jewish Souldiery in that unhappy Engagement with the Philistines they fled away 1 Sam. 31. 7. and left their Shields behind them this vilâ— and dishonorable câ—sting away of that principal Armour is the deserved Subject of this Losty Poâ—t's Lamentation I propound this Interpretation or Conjecture if you will call it so as preferable to any that I have met with And further it may be useful to observe that their Shields were wont to be oiled scoured and polish'd as indeed it was the Custom to use the like Care towards their other Armour as may be gather'd from furbishing the Spears Jer. 46. 4. and making bright the Arrows Jer. 51. 11. But more especially their Shields which were Weapons that they so highly valued and took a kind of Pride in and on which they generally engraved their Names and Warlike Deeds if they had atchieved any whereas those that had none of these were call'd Blank Shields and were thought to be disgraceful according to that of Virgil Parmâque inglorius 〈◊〉 these Weapons I say were carefully polish'd with Oil and made exceeding Bright Whence two Places of Scripture may receive some Light the former occurs in the Chapter before cited where 't is said the Shield of the Mighty is vilely cast away the Shield of Saul as if it had not been anoinâ—ed with Oil for so I render that latter Clause referring it to the Shield and not to Saul and the Hebrew Text bears this Version best The meaning then is the Shields were cast away and trod under Foot as if they had not been made bright with Oil as if there had not been that care taken about them And that other Passage Isa. 21. 5. Anoint the Shield is a plain Reference to this antient Custom of polishing their Shields with Oil and therefore the Import of these Words is this Furbish and make ready that Weapon and prepare for Battel I could also observe that as they anointed their Shields to give them a Brightness and Lustre for Glittering Arms were in great esteem among Warriours so they cover'd them with a Case when they used them not to preserve them from being rusty and soil'd thence you read of uncovering the Shield Isa. 22. 6. which signisies preparing for War and having that Weapon especially in readiness Another Defensive Provision in War was the Military Girdle which was for a double End first in order to the wearing the Sword for this hung as it doth at this Day at the Souldier's Girdle or Belt Secondly it was requisite to gird their Clothes and Armour together thus David girded his Sword upon his Armour 1 Sam. 17. 39. This the Sacred Writings take some notice of as aâ— Antient Accoutrement of Military Men for this is meant it is probable in Exod. 13. 18. Ios. â— 14. Iudg. 7. 11. where according to the Hebreâ— Idiom Souldiers and Armed Men are call'd Câ—â— mushim accincti girded These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Sevnty render it are Armati according to the Vulgâ—â— Latin Interpreter and harnessed armed according to our English Translators for the Souldier's Gâ—dle was a principal Part of his Arms. So it was among the Old Latins Cincti and Accincti were as much as Armati and among the Greeks as Sâ—â—das lets us know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Souldiers unless they were girt could not wear a Sword But to conâ—ine oâ—â— selves to the Scripture here to Gird and to Arm are synonymous 1 Kings 20. 11. Isa. 8. 9. And in 2 Kings 3. 21. those that were able to put on Armour are according to the Hebrew and Septuagint girt with a Girdle Hence girding to the Battel 2 Sam. 22. 40. â— Psal. 18. 39. And there is express mention of this Warlike Girdle in 1 Sam. 18. 4. where 't is recorded that Ionathan to assure David of his entire Love and Friendship by some visible Pledges stript himself not only of his usual Garments but of his Military Habiliments viz. his Sword Bow and Girdle and gave them to David From the joining of these together it is plain that Chagor here is the Sword-Girdle or Military Belt wherewith they not only girt on their Swords but made their Clothes and Armour sit close and fast about them Boots were part of their Defensive Harness of Old because