following words The Lord knoweth them that are his And Let every one that nameth the Name of Christ depart from Iniquity See further in Dr. Hammond Next I will mention that of the Apostle Heb. 12. 1. The Sin which doth so easily beset us So we translate it and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but it hath three other Significations and according to them may be differently rendred S. Chrysostom gives the senâ—e thus the Sin which may easily â—e avoided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word comes hath such a Signification and then the meaning is that not only the great and heavy Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight but lighter and lesser Sins must be declined must be carefully avoided There is another Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. That Sin which hath fair Arguments and Pretences for it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied when there are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no favourable Circumstances no plausible Reasons and Arguments to commend a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then signifies that which hath Goodly Circumstances and Arguments to recommend it Such have some Sins especially as those that are accompanied with much Profit or Pleasure against these therefore the Apostle exhorts us here to arm our selves he would have us in a more especial manner to beware of those Vices which are so Tempting There is yet another rendring of the words according to Theophylact for he observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Periculum Discrimen and indeed the Stoicks generally use the word in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies Affliction Necessity Trouble And the Fathers sometimes use it thus in their Writings So that the Apostle adviseth us here to shun those Sins especially which bring us into great Dangers and Difficulties those that are accompanied even with bodily Calamities and Judgments as some kinds of Sins generally are Those Vices that are thus circumstantiated are to be avoided with singular Caution But I confess I do not think this to be the meaning here for the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 join'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather shews that the Circumstances are good And of the other three Interpretations I look upon the first to be the best because it is according to the clearest and most obvious sense of the Greek word and withal it agrees with the Mind of the Apostle in the whole Verse where taking his Metaphor from the Olympick Races he exhorts the Jewish Converts to run with Patience the Race that was set before them and in order to that to lay aside every Weight or Incumbrance as the Racers were wont to do and the Sin which did so easily beset them compass them about hinder and retard them in their Christian Course as Long or Heavy Garments are an hindrance to those that run for any observing Eye may see that he continues the Metaphor Thus you see words have Different Senses and so may be translated differently and hence the true Meaning is difficultly to be reach'd sometimes I will mention one Instance more which is to be found both in the Old and New Testament There we often read of the Spirit no word is more usual with the Sacred Writers than this and it is as true that no word hath more Various Significations whence sometimes doth arise no small Difficulty in interpreting some of those places where this word occurreth Suffer me then to give a full and ample Account of the Different Significations of it that it may not administer occasion of Obscurity in the Stile of Scripture First The word Spirit is applied to God and particularly to the Third Person in the Undivided Trinity who is Emphatically call'd the Spirit in the Old Testament as in Gen. 1. 2. Gen. 6. 3. and in almost iunumerable other places and the Holy Spirit or Holy Ghost by way of Eminency in the New Testament Mat. 3. 16. Iohn 1. 32. Rom. 8. 14 c. Secondly It signifies the Gifts Graces Fruits Effects and Operations of the Holy Spirit as 1. Any Signal Qualities or Endowments whatsoever any Skill or Ability to do things well and laudably Thus Bezaliel was filled with the Spirit of God Exod. 31. 3 5. to work in all manner of Workmanship And Gifts of any sort are call'd the Spirit in other places 2. The Saving Graces of the Holy Spirit as in Iude ver 19. having not the Spirit and in several other places 3. The Power of the Spirit to accomplish some very great and extraordinary thing thus Caleb had another Spirit Num. 14. 24. i. e. he had Power to effect those things which he could not do before Ioshuah was a Man in whom was the Spirit Num. 27. 18. Thus the Spirit of God and the Spirit of the Lord are said in Scripture to come upon to fall upon to be poured out to be put upon Persons that is they had an unusual and extraordinary Power to do this or that To be moved and to be led by the Spirit are in the same Signification viz. to be enabled to enterprize and atchieve some Wonderful Thing 4. Those Extraordinary and Miraculous Gifts which were conferr'd on the Apostles and other Christians in the Infancy of the Gospel as Healing all manner of Diseases Speaking strange Languages These are express'd by this Word in 1 Cor. 14. 12. Ye are zealous of Spirits i. e. Spiritual Gifts the Extraordinary Vouchsafements of the Spirit whereby they were able to do things above Humane Power Hence you read of Speaking in the Spirit Praying with the Spirit and Singing with the Spirit 1 Cor. 14. 14 15. And in the same Chapter there is mention of the Spirits of the Prophets ver 32. i. e. the Gifts of Prophecy which they were indued with and enabled to exert in the Publick Congregation Before Christ's Ascension these Gifts were not bestow'd in a very large and liberal manner and that is the meaning of Iohn 7. 39. the Holy Ghost was not yet given And even after our Saviour's Ascension the Ephesian Christians had not heard whether there was any Holy Ghost Acts 19. 2. that is they knew nothing of these Extraordinary Gifts bestow'd on some in the Church Wherefore we read there that by the Imposition of St. Paul's Hands the Holy Ghost came upon them and they spake with Tongues and prophesied ver 6. This latter Clause explains the former letting us see that by the Holy Ghost is here meant the Miraculous Endowments of the Spirit such as speaking with strange Tongues and Prophesying in an unusual manner Of these chiefly the Apostle is to be understood in 1 Thess. 5. 19. Quench not the Spirit 5. Extraordinary Revelations and Discoveries whether under the Old or New Testament are express'd by this Word Thus 't is said there is a Spirit in Man Job 32. 8. which is explain'd
many ambiguous and equivocal and thence the Phrases Sentences and Speeches must needs be so too This is one Reason why the Sacred Truths of Scripture were corrupted when they came into the Hands of the Heathens The Eastern words and forms of speaking were misunderstood by the Grecians the Hebrew Dialect and Idiom were mistaken by the People of another Language and Country The Oriental Expressions were misinterpreted by the Europeans who were Strangers to the literal and proper Sense of them Hence arose Fables Fancies and groundless Conceits which they mixed with the Spiritual Verities and almost defaced and extinguished them 2. The Sacred History of Scripture and the Traditions of the First Ages of the World were easily corrupted because they were Transmitted to Ignorant and Barbarous People God was pleas'd not to vouchsafe that Light and Knowledge to the Gentiles which he bestowed on his own People but he thought fit to leave them in that darkness and blindness which their gross Sins had brought them to and which were now become the just Punishment of them Many of them were so besotted that when they heard of those Holy and Mysterious Truths they were not able to bear them they could not apprehend the true meaning and import of them But because some of them who were the most Contâ—mplative would be exercising themselves about them they resolved to make something of them or out of them And accordingly when they committed them to Writing they applied them to some Person or Thing which was known and famous among them and thus an Historical passage in Holy Scripture became a Story of their own or a Divine Truth was turn'd into a Fable By this means the things which they borrowed from the Word of God came to be Dâ—praved and Disguised 3. The long tract of Time and diversity of years have partly introduced this corruption and alteration For length of time blotted out some of the former Accounts and defaced the Memoirs of things The Antient Names of several Persons and Places are worn out and others quite different from them are used in their stead The true Original Occasion and Meaning of many things were forgotten and in place of them New but False Relations crept in Then came to pass at last when the right Notions of things were worn out that Men of Poetry and Invention thrust upon silly People their own Fancies and Conceits and perswaded them to accept of the most unlikely Stories for Truth 4. The Historical passages of Scripture and the strange Events which hapned among the Iews being spread abroad and passing through many Hands or rather Mouths could not but for that Reason be corrupted By the great diversity of Relators they were changed some adding to them and others diminishing them so that at the last they were quite different from what they were at first 5. As Superstition and Idolatry increased the greater Corruptions there were of True History Men making that to Administer to their Idolatrous Worship So that in those Countries especially where there were the fiercest Bigots for the Pagan Devotion there was alwaies a more plentiful coyning of these Fables under which were hid very useful Truths taken out of the Old Testament 6. This must be added that it was the Custom of the Antient Pagans to wrap up their Notions in obscure and dark Terms and to represent them in an Aenigmatical way Origen thinks Plato in one of his pieces hath something of that Paradise which Moses in the beginning of his Writings speaks of and he gives this Reason why he thinks so viz. because it is Plato's usual way to describe things obscurely and to disguise the greatest and most excellent Verities under the vail of Mysteries and Fables And this was the guise of others besides Plato especially of the Pagan Poets they affected obscurity and difficulty of Stile whence sprang several of the Fabulous Histories of the Gods and other odd passages in their Writings And so when they took some things of moment from Scripture or from those who were acquainted with those Sacred Records they cloath'd them with their dark and Mystical Expressions in so much that it was hard to know whence they had them 7. The Grecian Humour was to Invent and Romance their Poets especially who were their first Writers were famous for this They abused mangled jumbled and confounded the Stories in Holy Writ they turn'd those Sacred Things into Magical Pranks sometimes and from the Names of Holy Persons spoken of in the Old Testament they took occasion to invent new Deities and shape new Gods Their frequent practice was to piece out Scripture with their own Fancies and to add something of their own heads This is owing to the Greek Vanity it is to be ascribed to the Levity and Capriciousness of these Fabulous Men whose very Genius led them to affect Banter and Fictions The Poets dealt with Sacred History as the Legendaries do with the Lives of Saints they have some general ground for what they say but they make plentiful additions to it there is perhaps something of Truth at bottom but then you have their own Inventions besides Thus the Grecian Writers counterfeited all along the shape of Real Truths in most of their Fables there was a medly of Falshood and Truth together 8. This is also certain that the Pagan Philosophers did out of fear sometimes disguise the Notions of Truth which they received from Scripture Plato saith Iustin the Martyr had learnt in Egypt the True Doctrine concerning God One only God with several other Sacred Truths but lest some Melitus or Anytus should Accuse him he would not divulge them to the People For fear of incurring Socrates's Misfortune he either conceal'd or disguis'd all He dreaded the Poysonous Cup and so would not discover those Sacred Things but rather chose to lap them up in Poetick Conceits and Fables in Mysteries and Riddles which his Writings are full of And this it is likely was the Case of other Philosophers and Writers among the Gentiles they were Timorous and dared not Transgress the Publick Laws and incur the punishment due to Innovators in Religion and therefore they spoke ambiguously and obscurely and corrupted those Truths which they had received from the Holy Fountains 9. Some out of meer Ignorance of the Iewish Religion and Affairs misrepresent and corrupt those things This is seen plainly in Strabo and Diodorus the Siciâ—ian who as was hinted afore make the Iews to be Egyptians and Strabo particularly saith of Moses that he was an Egyptian Priest So Herodotus because the Hebrews had lived among the Egyptians saith those things of the former which belong to the latter and so perhaps vice versâ I remember he particularly saith that Circumcision was first of all used among the Ethyopians and Egyptians and from them went to the Phaenicians and Syrians and thence some thought Abraham receiv'd this Rite and commended it to his Posterity It is as easie to
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
for is it likely he would back this with a serious Text of Scripture I answer It is likely for hereby he lets them see that there is Substantial and Real Truth at the bottom of this Sarcasm He lets them know that he is very Grave and in good earnest whilst he speaks to them after an Ironick rate You are saith he very well vers'd in Scripture I know You are ready to quote that Place against me in Exodus Thou shalt not speak Evil of the Ruler of the People This it is Sirs to be so well skill'd in the Law you cannot but be very Good People certainly and particularly you must be very Obedient to your Rulers and are never heard to use any irreverent Language towards them It is therefore an unpardonable Crime in me that I call'd your High Priest your Painted Piece of Justice a Whited Wall Yea 't is an unsufferable Fault not to know that this Person among all those that sit on this Reverend Bench was the High Priest especially when there are two of them at a time O! by all means every Man and Woman is bound to know that this individual Person is the Jewish Pope the Supreme and Infallible Head of your Church What a dull ignorant Creature was I that I wish not this that I shoulâ— not know that this was the Prince of this Reverend Senate even this Worthy Gentleman this simoniacal Merchant that bought his Place of the Roman Governour How should I understand that this Person is my Iudg at this time This I conceive may be the meaning of the Apostle's Words he prudently orders them and jirks his Adversaries but with Safety to himself And this Ironical way seems the rather to be that which the Apostle here chooseth because you presently find in the next Verses that he pursues this prudential way of speaking and cries out in the Council Men and Brethren I am a Pharisee though he was none at that time only he held the Doctrine of the Resurrection which the Pharisees maintain'd and so might be said to be of that Sect if of any But there is an Ironical Strain in it and so his Discourse is all of a piece This is the Apprehension which I have of these Words but I am not very forward to urge it upon any only I will say this that I had not pitch'd upon this Interpretation if some of those that are usually propounded had not displeased me This Sense of the Words is certainly preferable to that of Oecumenius who tells us in plain terms that the Apostle dissembled And St. Ierom blames him for his Conduct in this Business Nor is there any Ground so far as I see for Dr. Lightfoot's Account of these Words viz. that the meaning of them is either 1. That St. Paul owns not Ananias for a lawful High Priest Or 2. He owns not any lawful High Priesthood now Ananias being an Usurper getting the Place by Money and â—raud For though all this is true yet it is utterly inconsistent with what follows for it is written Thou shalt not speak Evil of c. where there is an Acknowledgment of his being the Ruler of the People Besides I wist not and I own him not to be the High Priest are two different things So that this cannot be the right Import of the Words Others therefore say the Apostle is to be understood in the most plain and obvious Signification viz. that he really knew not that Ananias was the High Priest because it is probable say they this Great Man appear'd not at that time in his Pontifical Habit coming to the Council perhaps in haste which might incline the Apostle to think it was not He who sat there to judg him But no Man can prove that the High Priest came to the Sanhedrim in haste or that he was not in his Robes proper to his Office and therefore this Answer is not satisfactory But they tell us that in those Days there were two High Priests one bought the Place and the other executed the Office therefore it was no easy Matter to know which of the two was the High Priest indeed which made St. Paul profess before the Council that he wist not that the Person who commanded him to be smitten on the Mouth was the High Priest If he had known him say they to be Him he would not have spoken as he did of this Great Ruler of the People But granting there were two High Priests at that time yet it is likely that one who executed the Office was distinguish'd from the other in some manner that was easily discernible So that St. Paul could not pretend he had no notice of him However St. Paul knew that this very Person who ordered him to be smitten was one of his Iudges for he expresly saith that he sat there to judg him after the Law and on that account was a Ruler and consequently he was not to speak Evil of him much less to curse him for he was not to uâ—e Malediction towards any as himself acknowledgeth Rom. 12. 14. This Interpretation therefore is not to be admitted But if the Sense which I have before offered be disliked then I know no other but this that when St. Paul saith he wist not that he was the High Priest the meaning is that he remembered not he considered not that he was such a Person and so was unawares surprized and precipitated into Passion and spoke unbecomingly of this Great Man It was want of Considering and Attending that betrayed him to that passionate and unseemly Language or being moved and exasperated â—e did not consider that he was before so Great a Person This is no improbable Interpretation if you can be sure that these two Words to know and to consider are sometimes equivalent in the Stile of Scripture But if you cannot satisfy your selves as to this I think you may safely recur to the first Interpretation and look upon St. Paul's Words as an Ironical Speech especially if you consider that his Stile is very full of them This I shall make good to you from â—everal Instances in his Epistles as that in 1 Coâ— 11. 6. If the Woman be not covered let her also be shâ—â—n If she lays her Vail aside and appears in the publick Assemblies wihtout a Covering then I say let her also be shorn or shaved let her Hair be cut close to the Skin let her go like some of the Cropp'd Philosophers among the Stoicks Not that he would have her do so but only by this Sarcastick way of speaking he signifieâ— that one is as decent as the other It is as disgraceful to be Uncovered as to be shaved for 't was the lâ—â—dable Custom then â—n the Christian Churches for the Women to bâ—â—ailed and it was disgraceful and repâ—oacâ—fâ—l for any of that Sex to appear bare-fac'd in the time of Worship Again those Words in 2 Cor. 10. 12. We dare not make our selves of the Number or compare
Place speaks of some Greek Coin of a lower Value as the Drachma before mentioned But as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17. 27. which we translate a piece of Money the same which was found in the Fish's Mouth it was of the same Value with the Hebrew Great Shekel and contained four Drachms i. e. two Shillings six Pence in our Money Wherefore you may observe that the Stater in the forenamed Place serv'd to pay the Double Tax for our Saviour and St. Peter Take it saith Christ and give it to them i. e. the Collectors for me and thee fifteen Pence for me and fifteen Pence for thee But then it must be remembred that there was not only a Silver Stater but a Golden one the Value of which was thirteen some say fifteen others sixteen Shillings others eighteen for of this as well as of other Coins there were different sorts Or if we could tell which of these kinds is here meant yet it will be a hard Task to adjust it to the Value of our English Money The same may be said of Other Coins and also of Weights and Measures in use heretofore among the Hebrews Greeks and Romans some whereof are mention'd in the Holy Writings There is no little Difference among the Learned Authors who have purposely treated of them especially when they indeavour to reduce them to the Modern Coins Weights and Measures in use among us In expressing things of this Nature not in the Great and Weighty Matters of Religion the very Words which are used in Scripture are uncertain and doubtful which is one reason why some Places are not interpreted with the same Facility that others are CHAP. IX Two or three Different Names are given to the same Person in different places of Scripture which may occasion Difficulty sometimes Exempliâ—ied in several Texts but more especially in Mat. 23. 35. Zacharias Son of Barachias The Old Testament sometimes gives one Name to a Person and Profane Writers another Sometimes there is not properly Another Name attributed to the same Person in the Old Testament but only a Name a little changed In the New Testament also the same Persons have Different Names or somewhat Altered Again both in the Old and New Testament different Persons have sometimes the same Name Further sometimes the same Name is given to Persons of both Sexes Moreover one Name served for all the successive Kings of a Country or at least for several of them Lastly the same Places which we read of in Scripture have different Appellations which sometimes causes Obscurity Or some Names of the same Place differ but a little i. e. as to a Letter or two IN the Prosecution of the foregoing Head viz. the Different acception of words used in Scripture I might here take notice that two or three Different Names are given to the same Person in different places of Scripture which hath occasion'd no little difficulty in understanding some Texts But yet when we consider that this is a very usual thing in the Sacred Writings the Difficulty must needs vanish By comparing 2 Sam. 14. 27. with 1 Kings 15. 2. we find that the same Daughter of Absalom was named Tamar and Maacha The Person who is call'd Iozachar in 2 Kings 12. 21. is named Zabad in 2 Chron. 24. 26. Azariah and Vzziah are the Names of the same King of Iudah 2 Kings 15. 1. Isa. 1. 1. 2 Kings 14. 21. compared with 2 Chron. 26. 1. The same King was called Zedekiah and Mattaniah 2 Kings 24. 17. 1 Chron. 3. 15. Thus Iehoiakim and Iechoniah are the Names of the same King which occasions that difficulty in Mat. 1. 11. Iosias begat Iechonias it appearing from 1 Chron. 3. 16. that Iosias begat Iehoiakim But if it were usual for the Kings and others among the Jews to have a double Name then it is likely that Iehoiakim had so too and thus the Difficulty is salved Iehoiakim was called Iechoniah It is true there is another way to reconcile this by observing that in Christ's Genealogy Of which we shall speak afterwards sometimes a Person is said to beget another who is not properly his Son but one at a distance from him his Grand-child or some of his Lineage farther off and so the words in St. Matthew may refer to a Iechonias that was afterwards 1 Chron. 3. 16. But from the places before mention'd and several others which I shall produce afterwards it is evident that some of the Jewish Kings and Other Persons besides them had two Names Which may give a Solution of that controverted place Mat. 23. 35. That upon you may come all the righteous Blood shed upon the Earth from the Blood of righteous Abel unto the Blood of Zacharias Son of Barachias whom ye slew between the Temple and the Altar Our Saviour without doubt here refers to the Old Testament but we find no express mention there of Zacharias the Son of Barachias 's being slain between the Temple and the Altar Therefore some are of the opinion that the word Zacharias is crept into the Text but should not be there But this is an ill way of solving the Difficulty because after this rate we may expunge what word we please out of the Bible to make good our own Interpretation of the Place Others think this Zacharias was the last but one of the Twelve Prophets who is expresly said to be the Son of Barachias Zech. 1. 1. But 1. We read not in Scripture or any other History that this Prophet was slain by the Jews and therefore there is no ground to believe that it was He who is spoken of here 2. He could not be slain between the Temple and the Altar for at that time viz. the Return of the Jews from Babylon neither the Temple nor Altar were erected Or 3. Suppose they were yet the Jews so soon after their Captivity were not arrived to that height of Wickedness to put their Prophets to Death Again Baronius endeavours to prove out of some of the Antients that this was Iohn the Baptist's Father whose Name we know was Zacharias Luke 1. 59. and that he was slain by Herod because he refused to deliver up his Son the Baptist into his hands to be put to Death by him But first though this be mention'd by some Writers of old yet we find them not forward in attesting and confirming this Narrative because without doubt there was no Evidence of it Besides as I suggested before our Saviour seems to refer to something recorded in the Old Testament Moreover if Zacharias had been put to Death by Herod it is highly probable that the Evangelical History would have taken particular notice of it and have related the Death of the Father as well as of the Son Lastly There is not the least hint that this Zacharias was the Son of Barachias Next It is said by Dr. Hammond and others that Christ speaks here of Zacharias the Son of Baruch mention'd by
Authority of them equal with that of the Bible For as the Canonical Scriptures were dictated by Divine Inspiration so these Laws they hold were from God Himself and are of the same Authority with those Scriptures They make no difference between the Inspired Writings of the Old Testament and the Books of Mishnaioth or the Talmuds which are in truth an Amassment only of the Traditions of the Jews and of the Diverse Decisions of the Schools of Hillel and Shammai of the Different Determinations of R. Akiba and R. Eliezer of R. Simeon and R. Ioshua c. bandying against one another or rather if we speak plainer they are a Rhapsody of Idle Dreams Groundless Fables Cursed Errors Superstitious Rites and Practices yea if we should instance in the Babylonick Talmud of Horrid Blasphemies against Christ of Obloquies against the Mosaick Law it self and of Contradictions even to the Law of Nature These are part of the Books so highly prized by the Jewish Masters these go along with their Oral Law which was first given by God himself and consequently is of the same Original with the Canon of Scripture But they go yet higher for they do not only equalize these Traditions with Scripture but they prefer them before it They do not only say in a Proverbial Manner that they cannot stand upon the Foundation of the Written Law without the Help of the Vnwritten one i. e. the Oral Law which they talk of and that the Words of the Law as they are found in the Text are poor and wanting but as they are expounded by the Doctors have great Riches and abundance in them And again that very Great and Weighty Matters depend upon these Little Traditions which they contend for but they are so bold and presumptuous as to proceed further and give a far Greater Deference to these Traditions and Doctrines of their Wise Men as they call them than to the Holy Scriptures themselves For they tell us that their Doctors have done more good viz. as to strengthning and confirming of Religion by their own Sayings than by the Words of this Holy Book it self And accordingly their Advice is My Son attend more to what the Scribes say than to what is said by the Law though I know this may admit of another Sense viz. that we ought to look more to the Sense of the Law than the bare Letter of it But that in the Talmud is plain and can have no other Meaning To read the Holy Scripture and to be studious in searching out the Sense of it is good and not good i. e. it is not of any considerable Advantage but to turn over the Mishnah Night and Day is a Vertue which will have a great Reward hereafter and to learn the Gemara is an incomparable Vertue Yea the Jews blasphemously say that God himself studies in the Talmud every Day Here you see they prefer their Delivered Law before the Written one they make the Infallible Scriptures truckle to the Fabulous Traditions of the Mishnah To this purpose it is a Noted Saying of the Hebrew Rabbies that the Text of the Bible is like Water the Mishnah like Wine and the Six Books of the Talmud are like the Sweetest Honey'd Wine Thus to magnify the Traditions of their Fathers they vilify the Scriptures They are not content with the Rites and Injunctions written in the Law which in way of Contempt they call the Precepts of the Law but they admire those most which are taken from their Wise Men which they call the Precepts of the Rabbins and which are summarily contain'd in the Talmud these they hold to be of greater Value than the other The Persons that are skill'd in these are sliled by them Tannaim Profound Masters and Doctors but they that study the Scriptures only are but Karaim Poor Readers and Men of the Letter All this shews how these Men depretiate the Written Word of God and exalt above it their Oral Law which is a mere Fiction and Forgery as to the pretence of its being given to Moses by God and therefore is not owned by the Karaint among them who stick close to the Text nor by some of their Perushim their sobrest sort of Expositors who think those Traditions are derogatory to the Holy Scriptures Secondly Papists as well as Ieâ—s disparage the Holy Scriptures and deny its Perfection Nor by the way is this the only thing wherein they agree with the Jews a great Part of their Religion being no other than Jewish Rites and Ceremonies These Modern Talmudists will not own the Sufficiency of the Sacred Writings they have their Cabala the Doctrine Received from their Ancestors they are for their Oral Law delivered from one to another they supply the defect of Scripture so they are wont to speak with their Traditions They are of the same Mind with the Jews that there must be a Fence made about the Law that it must be hedged in with Traditions The Scripture is not a Perfect Rule of Faith and Manners say they but the things which are necessary to Salvation are partly contained in the Scripture and partly in unwritten Traditions A very absurd and wild Doctrine because they have no way to prove any thing to be necessary to Salvation but by proving it to be found in the Scripture Whatever was or is necessary for the Universal Church is revealed in these Writings and no New Doctrine necessary to Salvation is delivered since to the Church or any particular Person But notwithstanding the Absurdity of this Tenent they hold it fast and make it a Great Article of their Belief For they are taught by an Oecumenical Council as they repute it that Unwritten Traditions are of equal Authority with the Scriptures that they are to be received with the same pious Affection and Reverence those are the words wherewith the Infallible Writings of the Prophets and Apostles are to be entertained and consequently they are to be made a Rule of Faith equal with the Scriptures But they rest not here they not only equal Humane and Ecclesiastical Traditions with the Written Word of God but following the Steps of the Old Talmudists they proceed yet further preferring Traditions before Scripture Thus a Renowned Divine in their Church tells us plainly that Traditions are exceeding necessary for the welfare of the Church yea that they are more requisite than the Scripture it self and this he endeavours to make good With him concur several others of their Writers whom we find extolling Traditions but at the same time speaking very meanly and slightly of the Holy Writ Hence they blasphemously call it a Nose of Wax and a Leaden Rule and many such vilifying Terms are used by Pighius and Melchior Canus and other Great Doctors of that Church We deny not the Usefulness nay even the Necessity nay the Perpetuity of Tradition viz. That Tradition whereby the Doctrines which were entrusted in the
Church's Hands by the Prophets and Apostles shall by her be deliver'd over to her Children to the World's End which way of Transmission is the great Prop of our Religion Besides the Apostle enjoins the Thessalonians to hold fast the Traditions which they had been taught whether by Word or his Epistle for he had used two ways of delivering the Truth to them namely Preaching and Writing and other Apostles committed the chief and necessary Heads of their Doctrine to Writing So that the Traditions meant here are the Revealed Truths of the Gospel delivered by the Apostles and Evangelists and are no other than what Christ deliver'd to them according to that of St. Paul I delivered to you that which also I received whence they have the Name of Traditions i. e. they are Evangelical Doctrines delivered to us from those that were taught them by Christ. And whether they were imparted by Word or by Epistle by Preaching or Writing they are the same the same as to substance the otherwise there may be some difference But that which we condemn and that most justly the Papists for is this that they magnify and rely upon Traditions which have no affinity with the Doctrine of Christ and the Apostles yea which contradict it in many things and yet they equalize these with the Word of God and sometimes prefer them and the Authority of the Church before that of the Sacred Writings of the Old and New Testament Thus One saith The Church sometimes doth things contrary to the Scriptures sometimes besides them therefore the Church is the Rule and Standard of the things that are delivered in the Scriptures and therefore we believe the Church though she acts counter to the formal Decisions of the Scriptures And an other Famous Doctor gives it for good Divinity that the Decrees and Determinations of a Council are binding though they be not confirmed by any probable Testimony of Scripture nay though they be beyond and above the Determination of Scripture Thus the Holy Writings of the Bible are most impiously disparaged and vilisied by the Pontificians Whereas there is nothing defective or redundant nothing wanting or superfluous in these Writings they assert in the open face of the World that they are short and imperfect and therefore have need of being supplied by Traditions which in some things are of greater Value and Authority than they Again that the Church of Rome oppugneth or rather denieth the Perfection of the Scriptures might be evinced from their constant care and endeavour to keep them in an Vnknown Tongue It is true they have translated them But 1. There was a kind of necessity of doing it the Protestants having turned them into so many Tongues By this means they were compelled as it werâ— to let some of their people see what the Bible was in their own Language But 2. It is so corruptly translated that it is made to patronize several of their Superstitious Follies and Errors And yet 3. They dare not commit these Translations to common View Although in all Countries where People were converted to Christianity in elder times the Scripture was turned into their Language and every one was permitted yea exhorted to read it as is proved by many Writers the Learned Dr. Stillingfleet particularly yet the Church of Rome denieth the common People the Use of it as a thing hurtful and pernicious The Bible as some Bad Book is tolerated to be read with great Caution and Restriction in some Countries only and by some Persons It is like the Sibyls Prophecies of old among the Romans not to be look'd into without the permission and Authority of the Senate none can read it without a Licence from their Superiours so dangerous a thing is the Bible From this Practice the People generally imbibe a strong Prejudice against the Scriptures and believe they cannot be good for them because the Pope and their Pastors tell them they are not Wherefore as one who was once of the Communion of the Church of â—ome hath well observed As soon as ever any Man imbraces Popery he presently throws the Bible out of his Hands as altogether useless to say no worse Which unreasonable and wicked Behaviour of theirs was one great Reason or Motive as he professeth of his returning to the Church of England again For what Considerate Man can think That to be a True Church which teacheth its Members to slight and reject the Word of God which is the Source of all Divine Truth and without which we can neither believe nor practise aright we can neither have Comfort here nor arrive to Happiness hereafter This indeed is not only to null â—â—e Perfection of Scripture but to abolish the whole Body of Scripture it self A third sort of Persons that are Opposers of the Perfection of Scripture are Enthusiasts and such who act out of a truly Fanatick Principle Such were the Familists heretofore whose Pretences to the Spirit were so high that they excluded and renounced the Letter of Scripture which according to their Stile was a dark Lanthorn a liveless Carcass a Book shut up and seal'd with seven Seals the Scabbard not the Sword of the Spirit or if it be a Sword it is the Sword of Antichrist wherewith he kills Christ. This was the impious Jargon of these High-flown Men who made no other Use of the Bible than to Allegorize it and to turn it all into Mystery These have been followed by Others of a like Fanatick Spirit who have made it a great part of their Religion to despise and reproach the Sacred Writ A late Enthusiast or rather one that pretends to be such but designs the Overthrow of all Religion tells the World that the Bible is founded in Imagination that God's Revelations in Scripture are ever according to the Fancy of the Prophets or other Persons he spoke to and that all the Phrases and Speeches all the Discoveries and Manifestations yea all the Historical Passages in the Old and New Testament are adapted to these The Quaker comes next and refuseth to own the Scripture to be the Word of God and the Perfect Rule by which we are to direct our Lives It is a great Error and Falsity saith one of the most considerable Persons of that Perswasion that the Scriptures are a filled up Canon and the only Rule of Faith and Obedience in all things and that no more Scriptures are to be writ or given forth from the Spirit of the Lord. With whom agrees another of as great Repute among that Tribe I see no Necessity saith he of believing that the Canon of Scripture is filled up And again The Scriptures saith he are not to be esteemed the Principal Ground of all Truth and Knowledg nor yet the Adequate Primary Rule of Faith and Manners but they are only a Secondary Rule subordinate to the Spirit And accordingly he adds That the inward Inspirations and Revelations which Men
Ghost saw to be most profitable and necessary for the Church That one would think should content us So as to his Songs which were a thousand and five as we read in the fore-mentioned Place there is but One of them that hath arrived at our Hands and was thought worthy to be inserted into the Sacred Writings unless we reckon the Forty fifth Psalm to be a Song of his This then adds to the Excellency of these Writings of Solomon which we have that they are Choice Pieces selected even by the Holy Ghost who was the Prime Author of them This surely may satisfy us that the Books or Writings of this Wise Prince which were most Excellent and which were dictated by the Spirit are transmitted to us and are Part of the Bible Thus there is nothing lost that belongs to the Canonical Scripture of the Old Testament And whereas it is Objected that some Places are quoted in the New Testament as taken out of the Old and yet are not to be found there as Mat. 2. 23. Iames 4. 5. Iude v. 14. I answer as to the first that from those Words That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene no Man can gather that some of the Canonical Books of Scripture are missing because if you take the Prophets here for Prophetick Men who spoke only and did not write then there were no Books of theirs to be lost Or if by Prophets you understand the Penmen of the Bible it may be shew'd that what they foretold is still extant in their Writings For though those individual Words He shall be call'd a Nazarene are not found among the Prophecies of the Old Testament yet the Purport and Sense of them are there and the Places to which they have reference are very obvious as I have shewed in that particular Interpretation of the Words which I have offered to the Publick in my Enquiry into some Remarkable Texts of the New Testament Thence I hope it will appear that the Objectors have no ground for what they alledg and also that the Iews Cavil against this Place of St. Matthew where they say he quotes a Text out of the Prophets which is not to be found in any of them is void of all Reason Another Place which is wont to be mention'd on this Occasion is Iam. 4. 5. Do you think that the Sâ—ripture saith in vain The Spirit that dwelleth in us lusteth to Envy Which Words are no where to be found in Scripture therefore say they some Part of the Holy Writings is lost And Sir N. Knatchbull seems to say that this is Passage taken out of the Writings of the Prophets which â—re missing at this Day In answer to this some say that Gen. 6. 3. is the Place of Scripture here referr'd to but after they have taken a great dealâ—of Pains to make this out their labour is in vain for surely no Man of free and unprejudiced Thoughts will be perswaded that those Wordâ— My Spirit shall not always strive with Man are of the same Import with these The Spirit that dwelleâ—â— in us lusteth to Envy This Exposition is built upon a mistaken Notion of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contendet which our Translators truly rendâ—â— shall strive some fancying that it is to be derivâ—â— from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sheath and then forsooth the Soul or Spirit is a Sword Lowis Chappel and some Others as groundlesly make these Words an Interrogation Doth the Spirit that dwelleth in us lust to Envy and think they refer to Numb 11. 29. Enviest thou for my sake The Question say they is a Negâ—tion and is as much as if it had been said Doth the Scripture and the Holy Spirit teach you to contend to be envious and quarrelsom No. But this likewise is forced and strained and an impartial Eye cannot possibly see any Affinity between the two Places of Scripture besides that there is one Interrogation to introduce another which confounds the Stile The plain and unforced Answer is this that St. Iames doth not here quote any Particular Place of Scripture as if there were such express Words in the Old Testament as are here set down by him He only tells us what is generally deliver'd in Scripture viz. that Man's Nature is depraved and corrupted that it is enclined to Envy as well as to other Lusts and Unlawful Affections Or If any â—ne Particular Place be referr'd to more than another it is probable it is that of Gen. 6. 5. or ch 8. v. 21. where we are told that the Imaginations or the Purposes and Desires of Mens Hearts are evil from their Youth yea they are only evil and that contiâ—ually The Words then are not to be understood of the Divine Spirit but of that Corrupt Spirit which is in Men not the Spirit which is of God â—â—t the Spirit of the World as the Apostle Paul distinguisheth 1 Cor. 2. 12. This Spirit lusteth to Envy and prompts Men to all other Vices And 〈◊〉 for the next Words He giveth more Grace they refer not to the Spirit here spoken of but to God who though he be not named in this Verse is twice in the immediately foregoing one He giveth 〈◊〉 Grace he according to his good Pleasure restrains Mens Lusts and envious Desires and teâ—cheth them Humility Submission and all other Divine Vertues Or according to a late Worthy Critick it i. e. the Scripture giveth more Grace for that it saith c. In this Holy Book there are Examples of some Persons in whom this Spirit of Envy was restrained When the Apostle then here saith Do you think that the Scripture saith in vain c. we must not wonder that those very Words are not found in any Part of the Old Testament for the Apostle only speaks here of what may be deduced from these Sacred Writings or what is said in them to the same purpose though in other Words There are many Places of Scripture which speak of the Lusts of that corrupt Spirit which is in us whereby we are stirr'd up to Envy and Strife From several Texts we may gather that Man's Nature is prone to these and the like Passions This I take to be the true Account of the Words In the same manner we are to understand Luâ—â— 11. 49. Therefore said the Wisdom of God I will send them Prophets and Apostles c. There is no partâ—cular Text that hath these Words but there are several Prophecies to this Purpose So Ephes. 5. 14. He saith Awake thou that sleepest and arise from the dead and Christ shall give the Light is not meanâ—â— of any such particular and individual Words 〈◊〉 of the Spirit 's speaking in the Gospel to that Effect though I know Dr. Hammond and others refer i◠〈◊〉 Isa. 60. 1. and some Interpreters to Isa. 51. 9. 〈◊〉 you will not find these or such Words in either of those Places That Passage in
Demosthenes more especially who no less than three times in one Oration uses the Word in this manner and in another place once or twice but I think I have sufficiently establish'd my Notion already by what I have produced You see plainly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not absolutely a reference to a Benefit or Advantage but that 't is of a large import and signifies in general on the account or for the sake and more especially that it denotes an Impulsive Cause properly so call'd and is used to express those things or Persons that put Men upon Action which was the thing I undertook to make good and I challenge any Man to disprove it I have defended the Signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Classical Authors that I might thereby obviate the Scruples of some Inquisitive Persons and give some Satisfaction to the Curious and make my Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more clear and demonstrative when 't is seen that it is founded on the Acception of that Preposition not only in the New-Testament but in Prophane Authors and in a Word that I may render my whole Undertaking on that Text the more acceptable to the Learned part of Mankind To this rank of Persons I devote all my Endeavours of this kind but that which I now offer to the World is more especially designed for the Use of younger Students in Sacred Learning such as are Beginners and Candidates in Theology though I am well satisfied that these Critical Researches will â—ot be useless to those of a higher Character A CATALOGUE of the Difficult Chapters and Verses in Holy Scripture which are Explain'd in this Book being set down in the same Order that they are there mentioned II. CHap. of Daniel Concerning the Image whose Head was of Gold c. Page 9 VII Chap. of Daniel Concerning the Four Beasts p. 10 VIII Chap. of Daniel Concerning the Ram and He-Goat p. 13 XI Gen. 4. Let us make us a Name lest we scattered abroad c. p. 127 XXXVI Gen. 24. This was that Anah that found the Mules in the Wilderness c. p. 147 XV. Judg. 15 16 17 c. Concerning the Iaw-bone of the Ass wherewith Sampson slew a thousand Men. p. 149 XXXVIII Isai. 8. The Sun returned Ten degrees by which degrees it was gone down p. 200 XXXIII Deut. 17. Where Joseph is compared to an Ox or Bullock and why p. 214 II. Luke 1 2. There went out a Decree from Caesar Augustus that all the World should be Taxed p. 352 II. Matth. 2. We have seen his Star in the East Vers. 7. Herod enquired of them diligently what time the Star appeared Vers. 9. The Star which they saw in the East went before them c. Vers. 16. Herod slew all the Children that were in Bethlehem from two Years old and under according to the time which he had diligently enquired of the Wise Men. p. 360 XXIV Matth. The former part which speaks of the Destruction of Ierusalem and the parallel Chapter of St. Luke viz. the XXI p. 394 The Author's Vindication of his Interpretation of 1 Cor. 15. 29. Praef. ERRATA PAge 18. l. 28. for Ahaz read Hezekiah p. 37. l. 15. for end r. erre p. 99. l. 8. dele not p. 151. l. 15. dele not p. 212. l. 30. r. with Ham. and l. 26 27. correct the Hebrew words And do the same in other places p. 227. l. 21. r. unutterable p. 238. l. 11. r. on p. 241. l. 9. r. deus is p. 248. l. 18. r. ex Aetheris l. ult for that r. at other times p. 250. l. 17. r. Martinius p. 255. l. 26. r. tornare p. 334. Marg. Quotations misplaced p. 349. Marg. 3 last lines put Apolog. 2. ad Sen. after the Quotation Sed cum c. And put b before Adv. Gent. p. 363. l. 33. r. other Pagans p. 364. l. 26. r. Silver locks p. 376. l. 11. dele citeth the same testimony and. p. 411. l. 7 10. r. Cedrenus What other Faults have escaped the Reader is desired to Correct Advertisement AN Enquiry into several Remarkable Texts of the Old and New-Testament which contain some difficulty in them With a probable Resolution of them By Iohn Edwards B. D. In Two Volumes in Octavo Sold by I. Robinson I. Everingham and I. Wyat in St. Paul's Church-Yard and Ludgate-street OF THE Truth and Authority OF THE HOLY SCRIPTURES CHAP. I. The Internal Testimonies or Arguments to evince the Authority of the Holy Scriptures viz. 1. The Matter of them that is the Sublime Verities the Holy Rules the Accomplish'd Prophecies contain'd in them Vnder which last Topick several particular Predictions chiefly in the Book of Daniel are explain'd and shew'd to be fulfilled Further 't is demonstrated that the foretelling of future Contingences of that nature especially so long before they come to pass could be from God only 2. The Manner of these Writings which is peculiar as to their Simplicity Majesty and their being immediately dictated by the Holy Ghost 3. Their Harmony 4. The particular Illumination of the Spirit I HAVE chosen a very Noble and Important Subject to exercise my Pen and to entertain both my own and the Reader 's Thoughts and Contemplations with for no Book under Heaven can possibly be the Rival of the Holy Bible none in the World can pretend to the transcendent Worth and Excellency of these Sacred Writings Here not only all Natural or Morâ—â— Religion but that also which is Supernatural is fulâ—ly and amply contain'd Here is the Decalogâ—â— written by God himself and transcrib'd out of the Law of Nature besides that there are frequentlâ— interspersed in these Writings other choice Rulâ—â— and Precepts of Morality But Supernatural Relâ—gion being the chief this is the main Subject of thâ—â— Sacred Volume and this you will find partly deâ—livered by the Inspired Prophets of the Old Testament and partly by Christ Iesus himself in perâ—son and by the Evangelists and Apostles in the New Testament Of these Holy Scriptures I am tâ— treat which are the Standard of Truth the infallible Rule of Faith and Holiness and the Ground work of all Divinity for this being the Doctrinâ— which is according to the Word of God deliver'â— in Sacred Writ we must necessarily be acquainted with This and know in the â—irst place that it iâ— True and make it evident that it is so If aâ—â— Estate be given a Person by Will he must firâ—â— prove that Instrument to be True and Authenticâ—â— before he can challenge any Right to what is demised him in it So it is here God bequeaths us aâ— Inheritance i. e. Life and Salvation and Eternaâ— Happiness and the Scriptures are as it were the Will and Testament wherein this is plainly exprest and whereby it is conveyed to us Especially thâ— Writings of the Evangelists and Apostles deservâ— that Name and thence are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Greek word which in its Original
been said it appears that the Jews weâ—â— very careful and studious very exact and curioâ—â— in Scripture by which means it happens that theâ— is an Impossibility of making any Alteration in 〈◊〉 without being discovered That is the only Reâ—son of my alledging here the Masoretick Notes 〈◊〉 I undertake not to defend the superstitious Râ—â—marks and Criticisms of the Masorites I applaud not their laborious Niceties their childish Transmutations and shuflling of Letters and Syllables their trifling Annotations on the Figure and Make of some Hebrew Letters But I only take notice of God's Providence in making these Critical Men to be very serviceable towards the preserving the Bible of the Old Testament in its Purity The Observations of these Masoretick Doctors who were Persons of great Skill in the Language and well acquainted with all the antient Copies and Manuscripts and who above a thousand Years ago exactly numbred all the Verses Words Letters and even the minutest parts of the Hebrew Text have been a great Security and Preservative to it they have kept it undepraved and uncorrupt and have made the Reading of it certain and unalterable This is the reason why that Excellent and Noble Personage the Learned Picus Mirandula so highly extols the Hebrew Cabala without doubt he saw this Usefulness and Excellency in it Nay before these Doctors of Tiberias drew up their Masoretick Notes there was it is probable extant something of this nature They had before this time some Accompt not only of all the Letters of the Bible but of all the Apices of them for to this our Saviour alludes in Mat. 5. 18. Not one Iot or one Tittle which latter is meant of those little Horns Pricks and Dots belonging to the Hebrew Letters Not only the smallest Letters as Iod but the Cuttings of those Letters were diligently observ'd by the Masoretick Jews And this their nice and almost fond Criticism was serviceable to the keeping of the Hebrew Text entire and unchanged Thus the Masoreth as they express it is a Hedg or Fence to the Law Theâ— critical Notes and Remarks of the old Jews havâ— preserved the Text of the Bible from being corrupted and abused So that we may from henâ— gather that we have in our hands the same Heâ—brew Text which was at first given by God to 〈◊〉 People But some tell us that the Old Testament 〈◊〉 bâ—rnt at the same time when the Temple was 〈◊〉 that Ezra after the Captivity dictated and writ 〈◊〉 over again according to what we find recordâ—â— in 2 Esdras 14. 21 23 24. So there was some Recovery of the Law but the Original Book beinâ— lost it cannot be imagined but that there are many â—aults and Mistakes in This which we have 〈◊〉 present I answer Either this Passage in the Aâ—pocryphal Writer speaks of some other Book distinct from that of the Mosaick Law or it is to bâ— reckoned as fabulous and supposititious and so 〈◊〉 Creditâ— is to be given to it for in Nehem. 8. 2 3. there is mention of the Book of the Law being broughâ— before the Congregation and its being read before 〈◊〉 Men and the Women but not a Syllable of the Maâ—tâ—r mentioned in Esdras is hero to be found Yes 't is implied that the Book of the Law was still the same for you may observe that there is a particular Account of what the Chaldeans destroyed and burnt and carried away at the taking of Ierusâ—â—em but there is not a word of these holy Books which most certainly would have been taken notice of they being of so inestimable a Vaâ—â—â— Morcover if we should suppose the Law was burnt in the Temple yet there were many Copies of it among the Jews which without doubt were preserved We have no reason therefore to suspect that the Hebrew Original of the Old Testament is corrupted But some of the Antient Fathers in the Christian Church as well as some Learned Moderns have asserted that the Hebrew is corrupted I answer first as to the Fathers it is granted that Iustin Martyr declares himself to be of this Opinion In his Dialogue with Trypho he considently assirms that the Jews erased many things out of the Bible and he assigns particular Instances in the Psalms Isaiah and Ieremiah And this they did saith he because they hated Christ and his Religion and thought some of those Places favoured the Christian Cause too much Here by the by you may take notice of that great Mistake and Oversight in Bishop Ward 's Essays where he peremptorily asserts that never any of the Antient Fathers have in their greatest heat of Zeal against the Iews accused them of such Corruption i. e. of the Scriptures But this is not the first time that Iustin Martyr hath suffer'd himself to be impos'd upon in matter of Historical Truth This among others is questionless a gross Mistake of that good Man and his strong Averseness to the Jews and his belief of their Willingness and Readiness to deprave the Scriptures for their own Ends betrayed him to it As for other Fathers as Tertullian Irenaecus Origen Eusebius who it is true sometimes complain that the Scripture is corrupted by the Jews they speak of their adulterating the Text rather as to the Sense than as to the Words they mean that the Translations which the Jews used were false for they generally adhered to Aquila's and Theodotion's Version and preferr'd it before that of the Seventy Whence their Interpretations of Scripture were unsound and erroneous and thereby they sometimes set up Judaism against Christianity But this was done without corrupting thâ— Hebrew Copies of the Bible And that the Jewâ— had been guilty of no such thing is expresly asserted and maintained by Ierom and Augustine two Antient Fathers of a great Fame for Learning and Piety as those before named These worthy Persons refute that Suspicion and Rumour which it seems were then risen namely that thâ— Jews had adulterated the Hebrew Text. Thesâ— Fathers not only declare that they did no such thing but they praise them for their Faithfulness in preserving the Bible pure and uncorrupt Then as to some of the Moderns who have asserted the Hebrew Copies to be faulty and depraved it is easy to see what it was that prompted them to it The Hebrew Text is corrupted and so is that of the Septuagint say the Romanists but the old Vulgar Latin is uncorrupt and infallible so determines the Tridentine Council Several of that Communion have written against the Purity of the Hebrew Copies and laboured to prove them corrupt but Morinus hath shewed himself more zealous than all of them in this Point and he frankly confesseth this was his main Design in it viz. to baffle the Protestants who make the Scripture the Rule of their Faith and Manners If the Originals of the Bible be lost and the Transcripts be defective and erroneous how can the Bible be a certain Rule What will become then of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Water was held to 〈◊〉 the first Element and from that the other three sprang Which Opinion is taken from the Scripture account of the first Principles of the World viz. from Moses's making the dark Deep or Water to be the Production of the first Day and consequently to be the Source of all things that were framed afterwards Hence it was that some of the Stoicks held the Chaos to be no other than Water as Philo informs us They think saith he that Water and the Chaos being the same this latter hath its Denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signisres flowing â— pouring out Hence Seneâ—a declares it to be 〈◊〉 Opinion of this Sect of Philosophers that 〈◊〉 is the first Principle of all things The choliast upon Pindar thinks that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to this antient Opinion but I can't â—y any thing in defence of that We are certain â—at the former Quotations are very plain and to â—he purpose and now I will bring another as conderable as any viz. of Thales the Founder of â—he Ionick Philosophy and one of the first that â—ade Disquisitions on Nature he expresly mainâ—ain'd that all things were produc'd of Water as Diogenes Laertius Tully and others relate of â—im Especially the Words of this latter conerning him are remarkable Thales assirm'd saith he that Water was the beginning of Things â—nd that God was that Mind which made all things of Water Which seems more particularly and sigâ—ally to refer to what Moses saith speaking of the â—rst Original of the Universe that the Spirit of God â—oved on the Face of the Waters Gen. 1. 2. giving â—s to understand that Water and Slime were the Material Cause and First Principle of all things â—nd that God was that Spirit or Mind who made â—he World out of those first Waters And the Barbarick as well as Greek Philosophers held this â—itness the Brachmans among the Indians as Straâ— â— quoted by Philo saith And the Egyptians â—hought so too and therefore worshipp'd this Eâ—ment as that Learned Jew observeth Helmont as well as Thales and other Philosophets of â— patronizes this Opinion maintaining that all â— dies are from one Element they are materiâ— simple Water disguised into various Forms by 〈◊〉 Plastick Virtue of their Seeds And an Hoâ— rable Person of late hath amas'd several things â— gether for the maintaining this Hypothesis and let the World see what may be said for it thoâ— he is not peremptory himself This without doâ— the Antients borrowed from the Mosaical Hisâ— of the World which acquaints us that at the 〈◊〉 Creation all things were contain'd in Water and lay brooding there two days together â— accordingly it makes Water to be the primitiâ— Matter or Vehicle of the Universe To the Chaos and Water the Antients added anâ— ther concurrent Principle namely Night Thâ— the World had its Beginning from Night and â— os was an universal Tradition of the Pagans no only Poets as Orpheus Linus Hesiod Homer 〈◊〉 others who frequently talk of Chaos and Nigâ— or Erebus and tell us that all things were begottâ— by them but Philosophers also if we must distiâ— guish between these and the Poets who were Philosophers too as Epicharmus Thales Plato and â— the Greek Theologizers who speak of those Tâ— as the Original of all things in the World Aâ— stotle relates that the Persons skill'd in antieâ— Theology believed all things were made of Nigâ— Which questionless is of Mosaick Extraction and sprang first from those words in Gen. 1. 2. Darkness was on the Face of the Deep The Deep is their Chaos and the Darkness is their Night or Erebus for the â—nown and usual Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Caligo Darkness Or perhaps this may be borrowed from Ereb Vespera the Evening mentioned in Gen. 1. â— as the first Beginning of Time from the Creation whence the old Notion of Aether and Day being begot by the Night And hence the Pagans who had seen something of these Writings came to have this Sentiment that Night and Darkness were the first Principles of the World This is the same with what Moses here delivers only 't is express'd in different Terms And so as to what is said in the Mosaick History concerning God's orderly dividing separating and digesting of this confused Chaos and dark Mass the Old Philosophers have agreed to this likewise Anaxagoras is reckon'd commonly in the number of the antient Atheists but he little deserved that Name for as Plutarch saith of him he was the first that denied Fortune or Fate to be the Cause or Principle of the fair Order and Harmony of the Universe and first set up a Pure and Immixt Spirit or Mind who separated the homogeneous Parts from the whole Mass and confused Mixture of things And Diogenes Laertius gives these as his very Words All things were in a heap and jumble at first afterwards came the Eternal Mind and disposed and ordered them in an excellent Manner This Aristotle meant when he said that in infinite Matter a Mind or Intelligence produced Motion and separated the Parts which Mind is called by Simplicius on the Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 Mind which made the World So Tully 〈◊〉 that those Particles of infinite Matter 〈◊〉 were alike in themselves and were very small â— subtile and at first very confused were a 〈◊〉 wards brought into Order by the Divine 〈◊〉 This was the Work of God in the Creation 〈◊〉 I ask whence had they this Notion concerâ—â—â—â— the Origine of the World It is not a Principâ—â— in Philosophy therefore they had it somewhâ—â— else which is the thing I am proving 〈◊〉 Speculations and Theories concerning the Rise 〈◊〉 the World were not their own but were Traâ—â—â—tional Principles i. e. they received them 〈◊〉 the Antients and these had them conveyed 〈◊〉 them from the Bible Theiâ— Philosophizing 〈◊〉 this Matter was from that Divine Penman Mosâ—â— the Sum of which was this that God first of 〈◊〉 produced a Chaos i. e. the rude Beginnings 〈◊〉 Earth swallowed up and even overwhelmed wiâ—â— the Watry Abyss out of which dark confused anâ— indigested Materials he made all things both 〈◊〉 Heaven and Earth as out of the first Matter whicâ— by a Divine Skill and Power he separated and divided till it arose to this excellent and compleâ—â— Frame wherein it appears at this day Thus the antient Philosophy of the Gentiles was borrowed from Moses's Description of the Creation thus the Writings of the first Heathen Philosophers bear witness to the first and antientest Penmen of the Old Testament And if you ask how the Pagans came by this Information from the Holy Writings be pleased to stay but till we come towards the Close of this Discourse and then I hope 〈◊〉 shall give you a good and satisfactory Account
hajim the Breath of the Spirit of Life the antient Sages among the Gentiles who were no strangers to this and other Texts as I shall shew afterwards derived two Notions the first whereof was this that the Soul is Breath and accordingly in Greek and Latin it hath its Names from breathing This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spiratulum vitae as the Vulgar Latin renders it by which Man's Body was inspired was the occasion I guess of these Denominations of the Soul from Breath Wind or Air and that of the Poet Divinaâ— particula aurae which is spoken of the Soul seems to refer to this Another Notion which they derived from this metaphorical Expression of Breathing or Asslation was that the Soul the Rational Soul of Man is a part of God for as Breath is something that comes from within a Man so Souls that are set forth by Breath are the Emanations of God they come from him and are Parts of him The Soul say the Platonists â— not only the Work of God but a Portion of him Which it is likely was Plato's meaning when he said the Soul is a sharer of the Nature of God But this was more especially the Stoicks apprehension of Humane Souls they are saith the Royal Philosopher a Part a Piece an Effluvium of the Godhead With whom Arianus agrees telling that our Souls are so linked to God that they are Particles of him and as 't were pluck'd from him But he is very extravagant when he adds in pursuance of this that as to our Souls we are not inferiour to or less than God himself Epictetus himself and Seneca prononnce the Soul to be a Piece a Part of the Divine Essence Cicery speaks like one of this Sect as he frequently doth when he saith our Souls are taken out and pluck'd off from the Nature of God and are certain Segments of the Divine Mind And because it was hold by some Philosophers that some of the Inferiour Animals as Bees had Souls resembling those of Men therefore they asserted that they likewise were parts of the Divinity All this comes if I mistake not from that forenamed Passage in Moses's History concerning the Production of Man God breathed into him the Breath â—f Life which was interpreted as if humane Souls were partial Effluxes or Aporrhae's of the Divine Essence it self The making of Eve out of Adam was also obscurely intimated in what Plato saith in his Symposium namely that the first Man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mixture of both Sexes Which Fable of his was from the Jewish Tradition that the first Man was made an Hermaphrodite that he had two Bodies join'd together one of a Male another of a Female and that God afterwards split him into two distinct Bodies whence arose Man and Woman If the Jewish Rabbies who were better acquainted with Scripture talk'd after this doting rate Plato may well be excused who perhaps had it only on Tradition and had not the Means to correct his Mistakes which they had But this is plain that this Fable is a Corruption of the Sacred Story which speaking of our First Parents saith God called their Name Adam as if their having but One Name signified they were but One Person and again in the same Verse Male and Female created he them as if the first Man who is spoken of in the Verse immediately foregoing consisted of a double Sex But it is evident that the Words relate to both and the reason why the Name Adam is given to both is because they were both of them from the Earth one immediately the other remotely but afterwards we read that they had distinct Names Adam being appropriated to the Man and Eve to the Woman And this ridiculous Fable which Plato had pick'd up might be occasioned likewise from a misunderstanding of that Text God took one of the Man's Ribs and out of it made he a Woman Because the Woman was formed out of the Man's Side they inferr'd that Adam was at first both Man and Woman and that the Woman at her first Make stuck to his Side Which is a gross mistaking of the Text but confirms the Truth and Antiquity of that Book of Moses which assures us of Eve's Formation out of Adam which was the thing that gave rise to this erroneous Tradition May we not think that Adam's Dominion over the Beasts which was accompanied with his Calling them and giving them Names was the Foundation of what the Poets talk of Orpheus's drawing the Beasts after him and making them Tame and causing them to stand still and as it were answer to their Names Or else it was a Representation of the Beasts and all sorts of Animals coming into the Ark at Noah's Call which is a Confirmation of another known Passage in the Mosaick Writings But I am not positive here and in some such-like Passages which occur in the Poets tho in others I shall heap up several plain and evident Circumstances sufficient to convince the Reader that they have reference to something spoken of in Scripture As to Adam's giving of Names to all things mentioned Gen. 2. 19. it appears that Plato was not a stranger to it for in his Cratylus where it is disputed whether Words signify by Institution or from Nature he first denies the Language of his Grecians to have been the Original one as in another place he calls his Countreymen the Greeks Youths and Striplings of yesterday and consequently their Language was not the antientest and then he hints that Hebrew was the Original Tongue which is meant by what is said Gen. 11. 1. that the whole Earth was of one Language and of one Speech And though he conceals the Name of the Iews or Hebrews yet when he expresly affirms in this Dialogue that the right Doctrine of Names and their Interpretation are to be fetch'd from the Barbarians as the more antient we are not to doubt that he means the Iews or Hebrews for all agree that they were call'd Barbaâ—â—â—â— by the Greeks as these were so by them And hence I gather that Plato and other Heathens knew and perhaps had read that Adam gave Names proper and significant Names to all Creatures which Moses particularly makes mention of and must be the very thing that is here meant by Plato when he acknowledgeth that the true Etymologies of Things and the Interpretation of Names are to be derived from the Barbarians The First and Innocent State of Man and that with some of the Circumstances of it which could be known only from the Book of Moses is spoken of by the antient Writers among the Heathens Thus you will â—ind that Hesiod gives us an admirable Description of it In Plato's Atlanticus or Critias are plainly to be seen the Footsteps of the Old and Primeve State of Man when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he saith prevail'd when the Diving 〈◊〉
〈◊〉 〈◊〉 〈◊〉 where by the Chaldean it is not unlikely was meant Abraham who was the great Father of Knowledg and Wisdom and of whose Race were so many Wise and Learned Persons In the name of this great Man the Heathens used to perform their Conjurations and Magical Exploits The God of Abraham the God of Isaac and the God of Jacob were words usually pronounced in their Charms and Spells saith Origen Nay he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so frequently repeated in the Old Testament gave occasion to the Pagans to think Abraham was some God I find also that the Pagan Writings make mention of the same or the like Custom that this Patriarch used â— making of Covenants viz. the cutting or dividing of one or more Animals into two parts and passing between them Thus in Gen. 15. 9. when God made a Covenant with him he commanded him to divide a Heifer a Goat and a Ram into pieces and to pass between them Whence afterward this Ceremony was made use of when a League or Covenant was entred into between Man and Man and the Parties did as it were declare by that Action that they wished to be cut asunder in that manner as the Beasts were if they brake the Covenant which they made Of this Custoâ— you likewise read in 1 Sam. 11. 7. Ier. 34. 18 19. And to this perhaps belongs what is recorded in Gen. 21. 28. Abraham took Sheep and Oxâ—â— and gave them unto Abimelech viz. to be dissected and divided according to the foresaid Usage and that in order to Sacrifice and both of them made â— Covenant Which gave rise to the like Practice among the Pagans when they were to make solemn Agreements and Covenants Dictys Cretensis relates this Custom used by the Grecianâ— and Trojans in the time of the War between them From Livy and Curtius we learn thaâ— the People of Macedon and Baeotia did the like cutting a Dog in pieces Lucian hath something concerning the Scythians to this purpose and Suidas tells us this was the Federal Usage of the Moloâ—si Thus these Gentiles borrow'd their Way of Covenanting from the old Patriarchs It is not improbable that Abraham's Feasting the Angels yea the Son of God himself Gen. 18. 8. gave occasion to the Poets to speak of the Gods being feasted by Mortals as they tell us of Philemon and Baucis their entertaining of Iupiter and Mercury which is but a corrupt Representation of Abraham and Sarah's Treating their Heavenly Guests And here I might add that from this and other Instances in the Old Testament of the frequent and visible Appearing of God and Angels unto Men as to Isaac Iacob Moses Gideon Manoah and several others and from their assuming of Bodies of Humane Shape in order to that there arose a Notion among the Pagans that their Gods forsooth vouchsafed sometimes to come down and visit them in the likeness of Mortals Thence Homer and other Poets so commonly talk of the Apparition of the Gods in sensible Shapes and bring them in after that manner Thence it was that the People of Lystra in the lesser Asia cried out that the Gods were come down to them in the likeness of Men Acts 14. 12. and upon this Apprehension they were preparing to offer Sacrifice to them and had got the Priests ready with their Oxen and Garlands for that end Nay thence it was that some of the Poets made those mad Fables of the strange Metamorphosis of their Gods as how Apollo took on him the Shape of a Hawk of a Lion and of a Shepherd how Bacchus appear'd like a Grape for Erigone's sake how Neptune chang'd himself into a Flying Horse for Medusa's Love and into a Steer a Ram a Dolphin for others How Iupiter turn'd himself into a Showr of Gold the most powerful Courtship for Danae into a Bull for Europa into a Swan for Leda into an Eagle for Ganymede into a Satyâ— for Antiope into a Flame for Aegina besides other scandalous Transformations yea even 〈◊〉 len Saturn became a prancing Steed for 〈◊〉 the Daughter of Oceanus All which wild and frolick Conceits of the Poetick Tribe concerning their Gods transfiguring themselves and makiâ—â— themselves visible in several Shapes and Fashioâ— had their first foundation in those forementioâ—â— Instances recorded in the Old Testament whâ—â—â— without doubt were known to the Neighbourâ—â—â— Nations and were transmitted as wonderâ—â—â— things to others that were next to them We are not to attend to the extravagant Additioâ— which the hot-head Poets made to the True Relations But we are to observe the main thing oâ— which these fanciful Superstructures are built They seem to me to be founded on the Holy Scripture they seem to be borrowed from what we râ—â—â— there viz. that Angels those God-like Spirits transformed themselves into Humane Likeness and frequently visited and conversed with Mâ—â— here on Earth This Sacred Truth lies vail'd 〈◊〉 those Fabulous Histories and though they 〈◊〉 added many things to it viz. new and incredible Circumstances yet we have no reason to diâ—â—â—â—lieve the Substance of the History because of tâ—â—â—â— Additions Again Sacrificing of Men especially of 〈◊〉 Sons which some Pagan Stories relate might hâ—â—â— its original from Abraham It is recorded by 〈◊〉 phyrius saith Eusebius that Saturnus an antiâ—â—â— King of Phoenicia that he might appease the Gâ—â—â— and save his Kingdom from imminent Danger 〈◊〉 divert Evil and Ruin from his Country offer'd his Only Son on an Altar This Saturn is the Antient Patriarch Abraham and his only Son is Isaâ—â— and Phoenicia was mistaken for Palestine 〈◊〉 saith Plutarch in his Life was bid in a Vision to sacrifice a Virgin but it so happen'd that a Mare-Colt came running through the Camp whilst they were disputing whether the Vision should be obey'd and by the advice of the Augur was taken and sacrificed instead of a Virgin I only propound this May we not conceive that this was done in imitation of what they had heard by Tradition that when Isaac was to be offer'd a Ram came in the way and was sacrificed instead of the pious Youth destined to that Slaughter And several other considerable Passages relating to the Patriarchs might be collected out of the Writings and Practices of the Heathens of old but I proceed to other Matter The History of the Destruction of Sodom and Gomorrah is expresly attested by Abydenus and Nic. Damascenus as you will find in Grotius for that Learned Man disdains not their Testimony and by more Authentick Authors as Diodoâ—us Siculus Strabo Solinus Tacitus Pliny who have preserved the Memory of this terrible Judgment of God on those Cities All these Prophane Writers testify that those Places were destroyed by Fire But Solinus and Tacitus say it was particularly by Thunder and Lightning And Strabo insinuates they were swallowed up by Subterraneous Fires breaking forth and causing an Earthquake at the same time They might be destroy'd by
refers to Cursed Cham Noah's Son who saw his Father's Nakedness and told it with derision to his Brethren Gen. 9. 22. The Pagans mistook this Text for whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he told or revealed they perhaps read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cut whence they report that Cham or Ham whom they call'd Iupiter made an Eunuch of his Father And truly that Iupiter Hammon was the same Ham Noah's Son may be gather'd from the place where Ham and his posterity were Seated namely in Africa Here in the Desarts of Lybia was the Famous Oracle of Iupiter Hammon who had his Name from that Wicked Son of Noah who in this place vented his Blasphemies which pass'd for Oracles with some and thereby debauched the Minds of the generality of that Age and in process of time he came to be Worshipped there under the Name of Iupiter Ham or Hammon I know some have thought Hamon is Chamah Sol because he is reckon'd the same with the Sun And others derive it from Hamon Multitudo as Abraham's Name is Compounded of his former Name Abram and Hamon a Multitude whence he is called a Father of many Nations Gen. 17. 5. So that Abraham is but an abbreviature of Abrahammon But there is great reason to think that this Hammon is the same with Ham Noah's Son whose Posterity were Inhabitants of Africa whence Egypt is call'd the Land of Ham. This Affrican or Egyptian Hammon is mentioned as Bochart thinks in Ezek. 30. 15. I will cut off the Multitude of No in the Hebrew Hamon of No. And so in Iâ—r 46. 25. Amon of No i. e. Amon the God of No And in Nahum 3. 8. No of Amon But the main Argument to prove Noah and Saturn to be the same is yet behind which is this that Saturn by the Heathens is said to have had three Sons Iupiter Neptune and Pluto and that he divided the World among them This Fable of dividing the World among three Brethren the Children of Saturn did plainly arise from the dividing the Earth between the three Brethren the Sons of Noah Of these three was the whole Earth overspread Gen. 9. 19. By these were the Nations divided in the Earth after the Flood Gen. 10. 32. The Hot Country of Africa was Cham's division who might have his Name given him from a foresight of the place where he and his Race were to Inhabit the Land of Cham from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caluit this is no unlikely derivation Again Iaphet another of Noah's Sons was Neptune as Bochart indeavours to shew for the Isles and Peninsulae fell to his share Gen. 10. 5. And Vossius is very positive in this that the Antientest Neptune for there were Neptunes as well as Ioves many was this Iaphet to his Lot fell Europe for Iapetus or Iaphet is reckon'd the Parent of the Europeans These are the true Iapeti genus Shem was Pluto and what may be said for it you may see in the fore-named Writer From the whole there is some reason to believe that Noah the Father of those three Sons among whom the World was divided was one Person at least that was represented by the Heathen God Saturn In the next place it is not difficult to prove that the Egyptian God Apis or Serapis was no other than Ioseph the Renowned Ruler in Egypt under King Pharaoh This Person had abundantly merited of all Egypt and infinitely obliged the whole Country by laying up Corn in store and thereby providing for them against the time of Scarcity and Famine For this singular Benefit to them they erected an Ox or Cow to preserve his Memory for in that Figure Apis or Serapis appear'd and was Worshipp'd by the Egyptians And under what Symbol more fitly than that of an Ox could Ioseph be represented For not to mention the Fame he got by his Wonderful Interpreting Pharaoh's Dream of the Fat and Lean Kine whence perhaps that sort of Animals was afterwards in great reverence and esteem on this account as carrying with them some thing Mystical and Hieroglyphical which made them the more acceptable to this People who were then inclining to hearken to such things Not to mention this I say Ioseph might most appositely be signified by that Animal which is made use of in Ploughing in order to the Sowing and coming up of the Corn that Creature which is serviceable to the treading out the Corn for that was another great employment of the Ox in those days Therefore the Holy Spirit in Scripture seems to refer to this in Gen. 49. 6. which Text speaking of Ioseph's Brethrens wicked Design to kill him calls him an Ox or Bull according to the 70 Interpreters and so according to the Hebrew if you read it Shor and not Shur And in Deut. 33. 17. Ioseph is compared by Moses to an Ox or Bullock Which manner of expression denotes him to be a Great and Eminent Person as well as it hath reference to the particular thing I am now speaking of Shor which is the Word here and is Synonimous with Alaph Bos signiâ—ies a Prince a Great Man a Potentate as knowing Criticks have observed Because an Ox is reputed the Prince and Head of Animals you 'll find that in a Metaphorical way Princes and Captains are so called in Scripture Whence among Prophane Writers also they are thus named sometimes for a Bull or Ox is a Symbol of Superiority or Government saith Diogenes On this account the Famous Patriarch Ioseph who was Constituted by Pharaoh the Chief Ruler and Prince of Egypt hath this Name given him But there is something more particular intended here in this Title for it hath respect to Ioseph as he was Grand Proveditor of that Country for there could not be a better Symbol of Provision of Corn and Bread than this Creature Hence is that of Solomon much increase i. e. as the Hebrew imports plenty of Corn and Grain is by the strength of the Ox. And it may be to this which I am now insisting upon viz. that Ioseph was represented by this sort of Animals Ier. 46. 20. refers Egypt is like a fair Heifer The Egyptian Serapis then in the form of a Cow or Ox was a true Hieroglyphick of Ioseph especially when we add that a Bushel was plac'd on its head as saith Ruffinus to signifie that Ioseph was the giver out of Corn that he caus'd it to be measur'd and proportioned according to the needs of those to whom he dispens'd it By this Wise as well as Liberal Act his Fame grew great among the Egyptians and other adjoyning Nations and at length they Worshipp'd him as a God by the Symbol of an Ox which they stiled Serapis as not only Ruffinus Augustin Suidas Iulius Firmicus of old but Vossius Bonfrerius Pierius and Kircher of late have maintain'd And I am enclin'd to think that the word Serapis was Originally Sorapis a Compound of Sor an
is an Epithet rather than a Name of God and therefore was not it is likely put into a Formal Oath Again the word an which this Author makes one of the ingredients of this word which the Poet useth hath no such lignification as he pretends it hath Indeed ajin and the contraction of it in is non but an hath no other signification but ubi or quorsum or quous 〈◊〉 as any Man may satissie himself by consultâ—â—â— the places where it occurs But another Person of infinite Literature who 〈◊〉 is of Opinion that it is an Oath and a Iewish 〈◊〉 that is here meant tells us that per Anchialum is a corruption of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ulciseatur is qui vivit in aternum For we read saith he that Chi olam is one of Gods Great Names Dan. 4. 31. and we read also of Swearing by this Name Dan. 12. 17. wherefore Martial's Verse should have been written thus Non credo jura verpe iperan Chi olam 〈◊〉 Let him who lives for ever viz. God take â—â—â—geance on me viz. if I forswear my self This is a Criticism worthy of so Learned an Antiquary 〈◊〉 I have something considerable to object against a as first this iperang which he here brings in is â—â—â—â—ether redundant for we read not that they â—â—â—d this word in Swearing therefore there was 〈◊〉 reason to insert it here and to make it part of the form of a Iewish Oath Moreover Chiâ—â—â—â— is mistaken for Chi gnolma in Dan. 4. 31. which will not come into the Verse But chiefly I make bold to dissent from this Worthy Person 's Opinion because I think I have an easier and 〈◊〉 to propound That which I offer is this that this word Anâ—â—â—â—â— contains in it these three words an chi 〈◊〉 The word an is an abreviature of 〈◊〉 which is an usual Interjection sometimes translated now Psal. 118. 25. and sometimes oh 〈◊〉 exclamatory Syllable Ex. 32. 31. yea in all or most of the places where we find it it bear this last signification or borders very near upâ—â— it It is a particle used among the Hebrews 〈◊〉 express the Affections and Emotions of the 〈◊〉 as Mercer hath well observ'd which are frequently accompanied with Exclamations And by enquiring into the Texts where 't is used it will appear that it is also an Interjection of Asseveration and is as much as sanè profecto certè To thâ—â— purpose it is rightly rendred truly Ps. 116. 16. wherefore it is no wonder that it is used it Swearing I find that this Passionate Expletive 〈◊〉 of the same signification in the beginning of Word or Sentence with na in the end of them whence perhaps the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latin 〈◊〉 both used in Oaths are derived This I have said to shew the fitness of this first word in this place The two others are Chi and Elohim which being joined together are the same that God liveth which you will find to be the very expreâ—â— words which are used in the Old Testament wheâ— they Swore as in 1 Sam. 2. 27. 1 Kings 17. 12 18. 10. Chai Elohim God liveth but we rendeâ— it as God liveth and perhaps very significantly because an Oath is generally express'd by a defective Speech some word is left out and our Translators supply it This we are certain of that 〈◊〉 is usual in the Old Testament to Swear by God Life and in these very terms The Lord liveâ—â— God liveth Yea God himself Swears by his Life Am. 6. 8. As I live saith the Lord. Thence God in the Old Testament is called the Living God Which Epithet is so commonly given him and was without doubt so frequently used by the Iews that it came by that means to be well known to the Gentiles which I should guess gave rise 〈◊〉 the Greek Name of Iupiter The Heathens Named him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Living God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I am apt to think that from the Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same Original the Name Deus comes for 't is probable that heretofore it was pronounced as one Syllable and so was as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you see the is turn'd into in the three next Cases as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore even Deus 15 the Living God But to proceed God's Life is himself and therefore 't is no wonder that God's People the Iews Swore by it Chi Elohim was the constant form of words which they used and it was taken as you have heard out of the Holy Scriptures So then An chi elohim is no other than Verily truly the Lord liveth the word an being presix'd by the Iews to express their affection and concern about the thing which they asserted or denied with a Solemn Oath Now when the Iews pronounced this Oath in these words those that were ignorant of the Tongue thought it was all but one word or Name Our Witty Poet who was not skill'd in the Hebrew was guilty of the same mistake and put the Iew upon Swearing by Anchialum which was a misunderstanding of An chi Elohim which words when they were pronounced fast and indistinctly seem'd unto those who were not skill'd in the Hebrew Tongue to sound like Anchialum Therefore Martial saith Iura verpe per Anchialum i. e. per an chi Eloim or with an usual Synalaepha An ch' Eloim which likewise is an instance of what I asserted before that Transpositions Abbreviatures and Corruptions of words are very usual and that their right Terminations are laid aside very often Or perhaps the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El which is also the usual Name of God in the Old Testament is here intended For that also was used in Oaths as appears from Iob 27. 2. Chai El. As God liveth And without doubt it was used by the Iews as well as Eloah and Elohim in Swearing yea some Hebritians have thought that these words are derived from the Verb Alah juravit because they are used in Swearing An chi El Verily God liveth was a common form of an Oath no less than An chi Elohim and thence the ignorant Hearers among the Pagans thought that the Name of the Iews God was Anchiel or Anchial And Martial here having occasion to use it in the Accusative Case adds the usual termination to it and makes it Anchialum Swear to me saith he to his Brother Poet who was a Iew by a Jewish Oath Swear by the most Solemn and Sacred Oath that you have in use among you and that is as I have heard Anchial or Anchiel which is no other then An chi El Verily God liveth With great deference and respect to the judgments of the foresaid Learned Criticks I propound either of these to be the â—airest and easiest solution of that controverted place of Martial It is not Chi
Alah nor Chi Alon nor Chi gnolam but Chi Elohim or Chi El take which you please that is referr'd to here by the Poet for these are the very words used in Scripture and we read that one of them especially is the express form of Swearing among the Hebrews Which is the thing I alledged this passage for viz. To let you see how Pagan Writers have frequent references to the Book of God and particularly the Name of the True God and to the Customs and Usages there spoken of and thereby do in some measure give testimony to the Truth and Reality of those Writings I would offer to the Learned another Notion in prosecution of the Subject I have been so long upon I am of the Opinion that from The frequent mention of Horns in the Old Testament the Heathens borrow'd the like expression and apply'd it in that very sense in which 't is used in those Holy Writings The Hebrew Keren whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Cornu and the German and English Horn signifies Might Strength Fortitude as also Ioy Safety Prosperity whence you read of the Horn of Salvation 2 Sam. 22. 3. Psal. 18. 2. and the exalting lifting up and setting 〈◊〉 the Horn 1 Sam. 2. 1. Ps. 75. 4 10. Ps. 89. 17. Ps. 112. 9. Lam. 2. 17. Zach. 1. 21. On the contrary cutting off the Horn signifies debasing degrading a mournful unsafe afflicted Condition 〈◊〉 is clear from Ps. 75 10. Ier. 48. 25. Lam. 2. 3. And defiling the Horn is of the same import 〈◊〉 16. 5. From the signification of the Verb Kuran we may be partly confirmed in this sense of the Noun Keren for 't is said of Moses's Face that it shone Ex. 34. 29. it was very Bright and Glorious The vulgar Latin renders it it was Horn'd and thence was said before Moses is â—sually Pictured with Horns But we must unâ—â—rstand it spoken Metaphorically viz. of those â—ays or Beams of Light which darted from his face and which were as 't were Horns of Light So in Hab. 3. 4. by Horns is meant Brightness or Light and it is so expresly interpreted in that rerse The Radiency the Splendour of Moses's Face was very great and is rightly called by the Apostle the Glory of his Countenance 2 Cor. 3. 7. So that hence we may gather that the word imports Outward Glory And as this word Keren signifies more generally Power Grandeur Ourward Glory and Prosperity so it more particularly denotes Kingly Power Soveraign Dominiou and Empire the Greatness and Splendor of Crowned Heads Whence by the way I propound it as probable that from the Eastern words Karan and Keren are derived the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Imperator and the Latin Corona Thus Horn is applied in 1 Sam. 2. 10. He shall give strength unto his King and exalt the Horn of his Annointed And in the Psalms you will find that this word hath particular reference to David as King Ps. 89. 24. 91. 10. So in Ps. 132. 17. 't is spoken of him as the Lord 's Annointed and 't is joyn'd with a Crown in the next verse In the Book of Daniel this Language is very common in the 7th and 8th Chapters a Horn and Horns signifie Princely Dominion and the Persons that exercis'd it and in the latter of these Chapters those two Horn'd Beasts a Ram and a Goat are Representatives of Kings and Kingdoms It is in express words said in two places Horns are Kings Dan. 7. 24. 8. 7. Now from this particular stile and idiom of the Ancient Holy Book of the Scriptures the Heathen Writers learnt to speak after the same manner Not only in a general way was the word Horn used by some of their Authors to express Vigour Spirit Strength and Power but more especially and signally they makâ— use of it to signifie Supream Power and Dignity such as that of their Gods and of their Kings Thus Corniger was the Epithet of Iupiter Hammon and we may inform our selves from several Writers that he was commonly pictured with Horns which had its rise I conceive from the like representation of Great Ones in the Old Testament as you have heard I know other Reasons are alledg'd as that of Servius who thinks this Iupiter had that Title and was represented Horned because of his Winding Oracles because his Answers had as many crooked Turnings as a Ram's Horn. Macrobius and some others tell us that this Hammon was no other than the Sun whose Beams are Cornute whose Rays are in the fashion of Horns If the Moon had been meant then I confess the Epithet of Horned had been very Natural But I don't think that the Metaphorical Horns of the Sun which are its Rays were thought of here by the Antients Wherefore I look upon these as mean and trifling Reasons But the true occasion if I mistake not of their describing Iupiter Hammon with Horns and of representing other Gods as Pan and Bacchus after the same manner was this that they complied with the Stile of the Sacred Writings as was an usual thing with them which set forth Great Power Magnificence and Glory especially Kingly Power and Greatness by the expression of Horns This suited well with their Gods who were Great Folks and generally Deified Kings We read that a Ram and a Goat are Symbols of Regal Strength in the Prophetick Writings in imitation of which it is probable Iupiter Hammon was worshipp'd in Afsrick in the shape of an Image which had partly the proportions of a Ram and partly of a Goat And from the same Original viz. the Holy Scriptures it was that Antiently the Pagan Kings and Monarchs were represented and stiled Horned as we may satisfie our selves from several Authors It is well known that Alexander the Great was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicornis of which some give this Reason because say they of the amplitude of his Empire which was extended to both the extream Horns of the World East and West Others say he would have been thought to be the Son of Iupiter Hammon who was Cornute and accordingly they drew Alexander so And there are other Reasons assign'd by Authors why this Great Conquerour had the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they seem to be far fetch'd and not to give us the true and genuine account of it which I take to be this viz. That this Title was derived to the Gentiles from the frequent Language and Phraseology of the Old Testament which expresses Kingly Power by Horns and more especially from the Prophecy of Daniel where the Grecian Monarchy is deseribed by a He Goat an Horn'd Animal and the first King of that third Monarchy viz. Alexander the Great is signified by Keren Chazuth a Notable Horn Dan. 8. 5. a Great and Visible Horn as the Hebrew word properly signifies And again he is call'd in the same Chapter the Great Horn v. 21. All Interpreters agree in
not Authentick as truly I cannot say much for them I will produce those that are so in all Mens Judgments You may observe that those Writers who have undertaken to compile all the laudable things and Manners of divers Nations and have even prais'd the Brachmans and Gymnosophists and ransack'd the most remote parts of the World for things excellent and observeable yet have said nothing of the Essenes who far out-did all of them and were in the face of the World most eminent and conspicuous Neither Strabo nor Tacitus nor Iustin nor Aristaeas who have particularly spoken of the Iews say any thing of these Nay Iosephus a Iew and who in his two Books against Apion hath heaped up all that is Great and Noble of that Nation hath nothing there though as you shall hear anon he hath something in his other Writings of this famous Sect of Philosophers among them shall we therefore be quarrelsome and deny there were Essenes before or in Christ's time Again I could observe to you that the Romans are not so much as mentioned either by Herodotus or Thucydides or any other Greek Writers of that time though they were in the same quarter of the World and growing great and formidable It is somewhat strange but is very true and is taken notice of by Iosephus against Apion though this Author as you have heard was himself desective in the like case Suetonius writ the Lives of the first twelve Roman Emperors yet if you compare his Relations with the things set down in others you will find that he hath pass'd by many considerable things he hath omitted sundry matters which were very obvious Let us apply this to our present purpose What if none of the Heathen Historians who have related the Roman Acts had spoken of that famous Census or Tax in Augustus's time What though the Eclipse at Christ's Passion had not been taken notice of by Historians though both this and the other are recorded yet it would not have followed thence that there were no such things for you see 't is not unusual with Historians to pass by some Persons and Things which are very remarkable and worth recording If then some matters spoken of by the Evangelists be not mentioned in other Histories we cannot with any Reason thence conclude that the Evangelists recorded that which is false No such thing can be inferr'd for even among Pagan Writers there are many peculiar historical Paâ—sages mentioned by some of them which none else speak of Tacitus and Valerius Maximus and others have Narrations which are not to be found in any others and yet they are not suspected of falshood Why then may we not credit those things which the New Testament Records although no Gentâ—le Historians say a word of them Nay we have observed this before of the Evangelical Historians themselves that they do not all Record the same things Though all of them mention some Passages yet there are others which are spoken of only by one or two of the Evangelists and there are some Things or Persons which none of them make mention of and yet they are as remarkable as some of those which they have committed to Writing Thus the Gospels speak of the Pharisees and Sadducees yea of the Galileans and Herodians and yet say not a word of the Essenes who were a considerable Sect as was noted before We are not to be troubled then that some things occur in the New Testament which are not to be met with in very approved Authors No History Sacred or Prophane relates every thing The Evangelists themselves pretend not to this you must not expect all Christ's doings in their Writings for one of them who wrote last of all closeth his Gospel thus There are many other things which Jesus did the which if they should be written every one I suppose that even the World it self could not contain the Books that should be written 3. We are to know this that both Jewish and Pagan Historians concealed or misrepresented some things which relate to Christianity and that willfully and out of design I begin with the first sort of Historians and offer this Instance we read in Philo and Iosephus the Character of the Essenes whom I mention'd before viz. that they were the most Devout Men of all the Jewith Nation that they were a retired People and given to Husbandry that they were famed for their mutual Love to one another and that as an effect of this they had all things in common like those Primitive Christians spoken of in the Acts or like the Colidei or Culdees among the Scots in the first Ages that though they were the devoâ—â—est Worshippers among the Iews yet they offered no Sacrifices but composed their minds wholly to 2 severe Sanctity that they were celebrated for their great Austerity of Life for their Temperance Chastity and Self-denial that their bare Word was of more force with them than an Oath and that they avoided all Swearing counting it far worse than Perjury that they were generous Despisers of all those things which affright and trouble others and that they vanquish'd all Torments and Persecutions with Forâ—itude and Steadiness of mind And as for Death if it was to be undergone with honour and repute they judged it â—o be better than Immortality This is the true but admirable Character of that People and both these Authors tell us that they were Iews It is true there were such People as Iewish Esseâ—es and Iosephus neckons them as one of the three Sects of Philosophers among the Iews But it is probable that this excellent Character or all of it at least belongs not to These but to the Christians of Alexandria at that time Philo then in his Treatise of a Comtemplative Life where he pretends to describe the Essenes wriâ—eth in praise of these Iewish Christians who were under the Tuition and Conduct of St. Mark Bishop of Alexandria for this Evangelist Preaching the Gospel in Egypt setled a Church here This was the Opinion of that Learned Father St. Ierom That Church saith he did at that time Judaize and therefore Philo the Iew thought it to be for the praise of his Nation to describe their excellent Order Life and Institution For this Reason this Author is numbred by that Father among the Ecclesiastical Writers namely because he hath left an Encomium of these Christians who lived thus religiously under St. Mark the Evangelist Eusebius is of the same Judgment and saith what Philo writes of the Essenes is to be understood of those Primitive Christians who were disciplin'd under St. Mark Epiphanius and Chrysosâ—om were of this Perswasion and so were some others of the Fathers Baronius holds they were old Christian Monks and a great number of Protestant Writers agree in this that they were devout Christians bred up as Disciples under that holy Man This is the more credible because it is said of them that they used no
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun did dip And the same Expression is in Luke 4. 40. for the Sun seems to dive or be drowned in the Sea when it goes down This is the Apprehension of those that inhabit near the Sea In such a Sense as this must the Apostle be understood when he saith It pleased God by the Foolishness of Preaching to save them that believe 1 Cor. 1. 21. It is call'd Foolishness not as if it were really such but because it was commonly reputed so by those that were not competent Judges because as Theodoret excellently saith it was by Fools call'd Foolishness Especially it was denominated so by those who thought themselves great Masters of Wisdom wherefore the Apostle explains himself afterwards and saith this Preaching was to the Greeks Foolishness ver 23. Nay you read of the Foolishness of God ver 25. which can be meant in no other Sense than this that this Excellent Dispensation of preaching the Gospel which was of God's own Appointment was reckon'd as a weak and foolish Institution by those doughty Boasters and Pretenders to Wisdom To them and such as they were it seem'd to be Foolishness but really it was no such thing for the Apostle calls it the Wisdom of God ver 24. Thus the Scripture speaks sometimes according to the Opinion of others though it be not true So I apprehend those Expressions of the Apostle are to be understood 2 Cor. 5. 13. Whether we be besides our selves or whether we be sober i. e. we seem to our Enemies to be besides our selves to be distracted when we commend our selves and then only they think us sober when we speak submissively and in a self-denying Stile In the same Sense we are to take Chap. 11. 1 16 17. where he calls his necessary apologizing for himself Folly and speaking foolishly not that 't was so in it self but because it was accounted so by some In another Place he calls Epimenides the Cretian Poet a Prophet because he was thought to be such an one by his Countrymen not that he deserv'd that Name Here likewise you will see that things are sometimes expressed in a popular way and according to the vulgar Sense and Opinion as when it is said the Stars of Heaven fell unto the Earth Rev. 6. 13. which cannot be really and philosophically true for these Luminaries by reason of their vast Magnitude cannot fall upon the Earth there is no room for them in so small a Compass But perhaps by the falling of these heavenly Lights from their Stations is meant some Great and Notable Defection in the World a Mighty Confusion and Disorder so that the Fabrick of the Universe was as 't were broken up and dissolved Or by Stars here are meant Great Men and Magistrates and their falling to the Earth signifies their being displaced from their high Station and so 't is a Metaphor and belongs to another Place And many other Passages there are which I will not now particularly enumerate And indeed some of these are so common and obvious that I should have forborn the mentioning of them but that it was somewhat requisite to touch upon them when I am representing to you the different and various Guises of the Scriptural Stile It is common also in the Writings of the Evangelists and Apostles to speak with reference to humane Properties and bodily Actions even when God himself and the most Divine things are treated of So we often read of Christ's sitting at the right Hand of God whereas 't is acknowledged that a right Hand cannot properly be attributed to God nor can our Saviour in strictness of Speech be said to sit at God's right Hand for then he could not be said to stand there Acts. 7. 56. Wherefore it is evident that these Expressions are used only in compliance with the common Language of Men who generally prefer the right Hand before the left and to sit or stand at one's Right Hand denotes great Advancement and Honour So that when those Modes of Speaking are applied to our Blessed Lord the plain Meaning is that after all his Labours and Sufferings he is highly dignified by God he is exalted to unspeakable Honour he is advanced to such a Glorious State wherein he is invested with absolute Power and Soveraignty and is able to protect defend and reward his Church and to confound their most powerful and malicious Adversaries This is to sit at the right Hand of God So he is said to be in the Bosom of the Father John 1. 18. which bears the same Signification with Matth. 3. 17. This is my Beloved Son in whom I am well pleased for whom we Love we familiarly embrace and take into our Bosoms So in the Gospel we find our Saviour setting forth many Divine and Spiritual things by those that are Humane and Carnal herein comporting with our Infirmities and delivering those Sacred things in such Language and Expression as are adequate to our imperfect Ideas of those things It is a known Maxim among the Jews and a very true one The Law speaks in the Language of the Sons of the Men that is the Words of Scripture are accommodated to the Vulgar Speech and in that to the meanest Apprehensions And this holds good not only of the Old but New Testament Wherefore it was unreasonably and maliciously objected by Celsus against the Scriptures that they were not politely and accurately writ Origen in answer to this tells him that this was purposely and designedly done namely that all Persons might profit by the Holy Writings that the Vulgar and Illiterate as well as the Learned might be edified by them We have saith he using the Apostle's Words this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of Men. 2. It may further be observed that the Holy Scripture resembles the Phrases in Other Writers If any Critick should dare to find fault with the Holy Stile it were easy to defend it by maintaining and proving that it speaks as the Best Authors and Writers do the Phraseology in them is alike in sundry Places Many Expressions of Heathens fall in exactly with the Terms of Scripture To be at the Feet of one in the Sacred Stile signifies to follow to be his Servant 1 Sam. 25. 27. 2 Sam. 15. 16. 1 Kings 20. 10. I call'd him to my Feet Deut. 33. 3. i. e. I call'd him to follow me to be my Servant and in several other Places the Scripture speaks after this manner The very same way of Speaking is not unusual among profane Authors To stand at their Feet was among the Romans applied to Servants in respect of their Masters for they waited on them at Table or as they lay on their Beds with their Feet stretch'd out Whence that of Seneca Servus qui coenanti ad pedes steterat c. or this was said because they stood behind them at their Heels So in
used instead of that as in Exod. 3. 14. Ehjeh ero is instead of sum and accordingly the 70 Interpreters render that Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we after them I am that I am The like Enallage you will find in Isa. 30. 32. And sometimes the Praeterit is used where the Present Time is understood as in Rev. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have stood which therefore we rightly translate I stand Nothing is more common than this way of speaking in the Old and New Testament insomuch that I need not have taken notice of so frequent a thing unless I had undertaken to give a short Specimen of all or most of the Observables relating to the Scripture-Stile And as one Person Number and Tense is put for another in the Holy Writings so it might be remark'd that one Bodily Sense is mentioned instead of another especially the Use of the Sight is frequently put for Hearing as in Isa. 2. 1. The Word that Isaiah the Son of Amos saâ— i. e. the Prophecy which he immediately heard from God's Month and which he delivers in express Terms in the next Verse To see the Voice Rev. 1. 12. is to hear it unless you will say that seeing of the Person whose Voice it was is meant Other Places might be produced where these two Senses are exchanged but I will only here note that this is common among Profane Writers Sex etiam septem loca vidi reddere voces Unam cùm jaceres And another Nec quae sonitum det causa videmâ—â— And visa loqui is instead of audita loqui in Claudian Sometimes you will find a Change of the Comparative for the Positive as in Matth. 18. 8. according to the Greek It is good for thee i. e. it is better thee to enter into Life hâ—lt and maimed than having tâ—o Hands c. And in Mark 14. 21. Good i. e. Better were it for that Man if he had never been born So in 1 Tim. 3. 13. They that have used the Office of a Deâ—con well purcâ—ase to themselves a Good Degree i. e. a Better or Greater Degree viz. of a Fresbyter or Bishop Sometimes the Positive or Comparative is mentioned when the Superlative is understood as in Matth. 22. 36 38. The great Commandment i. e. the greatest and is explained there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Those Words in Luke 7. 28. are generally reduced by Expositors to this Head and therefore our English Version is He that is least in the Kingdom of God is greater than he but I do not see any Reason to bring it under this way of speaking For according to the Greek it should be he that is lesser and this is the true and natural Translation the meaning of our Saviour's Words being this I am lesser i. e. in Age I am Younger than Iohn the Baptist and am Lesser in the Estimation of the People than he is but yet I am far Greater than he for he was but my Forerunner my Messenger as he saith in the foregoing Verse So Theophylaâ—â— interprets the Words and our own Translators in another Place favour this Exposition when those Words in Rom. 9. 12. which according to the Greek are the greater shall serve the lesser are rendrâ—d by them thus the elder shall serve the younger So that you see the lesser is interpreted the younger and there seems to be good Ground to understand it so in this Place And indeed this is according to the Stile of the best Latin Authors among whom major and minor natu are the elder and younger Nay minor absolutely and without any Addition is as much as junior But in Phil. 1 23. Having a Desire to depart and to be with Christ which is far better it is not to be questioned I think that the Superlative is changed for the Comparative far better is instead of best of all And so in Matth. 13. 32. the lesser of all Seeds according to the Greek for the least and accordingly we translate it so Other Examples of this you have in Luke 9. 46. Iohn 10. 29. These are the Grammatical Changes which are observable in the Holy Book and any one that hath perused the Writings of Other Authors especially of the Greek and Latin Poets is not ignorant that the very same occur in them and that very often so that I thought it needless to present you with Parallels out of those Writers But among the several Enallages i. e. Changings of one thing for another in the Stile of Scripture I will in the last Place mention this viz. that a Negative oftentimes is put for a Comparative The due observing of this will help us to reconcile many Places of Scripture which seem to jar with some others I will begin with Numb 23. 21. He hath not beheld Iniquity in Jacob neither hath he seen Perverseness in Israel Which is a Text that the Antinomian Party lay great Stress upon for hence they say 't is evident that God sees not any Sin in his own People and consequently that he is not displeased with them for it whence it will follow that they need not be displeased neither their Sins be they never so great and flagitious are not to be the matter of their Sorrow seeing God is not offended with them which Doctrine soon opens a Door to all Licentiousness and Profaneness but it is easily shut again by applying this Rule that Scripture oftentimes and here particularly speaks Absolutely but is to be understood in a Comparative or Limited Sense God beholds not Iniquity in Jacob in his Chosen as he doth in profligate Persons and such as are given up to their Lusts i. e. he beholds it not so in them as to reject them utterly and to punish them eternally for their Misdoings Thus if we compare God's beholding Sin in the one with his beholding it in the other he may be said not to behold it in the former i. e. in his own People and Servants But God hates and punisheth Sin in both sorts of Persons and more particularly in those that are his according to what he declares in Amos 3. 2. You only have I known of all the Families of the Earth therefore I will punish you for all your Iniquities Thus God did not behold Iniquity did not see Perverseness in Israel for we are assured by the Prophet Habakkuk that he is of purer Eyes than to behold Evil and cannot look on Iniquity He cannot look on it long without punishing it as well as he hated it always Why then do some confidently aver that God neither punishes nor hates Sin in his People nor is displeased with them for it Thus by making use of the foregoing Rule we see what is the plain and natural Meaning of the Words In a Comparative Sense not in an Absolute and Unrestrained one it is said He beholds not Iniquity in Jacob which is so far from favouring the Antinomian
of God whereas the Prophet who speaks this intimates in the whole Chapter afterwards that the Church shall flourish and that it shall be impossible for its Enemies to do it harm So that in Nah. 3. 14. Draw thee Waters for the Siege fortify thy strong Holds is said in way of Derision to Niniveh whose unavoidable Ruine is foretold in that Chapter And besides many such Sarcasms in the Old Teâ—â—ament there are several in the New as that of our Blessed Lord to his drowzy Disciples Sleep on â—ow and take your Rest Matth. 26. 45. This is a downright Irony because Christ here intends a different thing nay contrary to what he saith His meaning is not that they should sleep when both he and they were in so great Danger but his Intention rather was that they should watch and pray as you read ver 41. By this way of speaking he corrects them for their unseasonable Drowsiness that they could not watch at such a time as that when he had just before foretold them that he was to be betrayed That is another clear Text Full well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fairly as Sir Nort. Knatchbull renders it ye reject the Commandment of God saith our Saviour to the Pharisees Mark 7. 9. Ye do very well and laudably in preferring the Traditions and Constitutions of Men before the express Commands of God This is a commendable piece of Religion indeed Is it not Do you think that this will be acceptable to God There is another Passage of our Saviour which seems to me to be perfectly Ironical though Commentators generally carry the Sense another way But now saith Christ he that hath a Purse let him take it and likewise his Scrip and be that hath no Sword let him sell his Garment and buy one Luke 22. 36. Which is thought by Expositors to be a plain and direct Exhortation to the Apostles to furnish themselves with Money Provision and Swords But this cannot be meant here because 1. Christ had declared against Fighting for he tells Pilate Iohn 18. 36. that if his Kingdom were of this World then would his Servants i. e. his Apostles and Disciples fight that he should not be delivered to the Iews Swords then were to no purpose 2. When they brought two Swords to him his Answer is observable It is enough If he had meant real Swords he would not have said that two of them were enough for those could serve but two Men They should all of them be appointed with that sort of Weapons and have stood on their Guard When therefore he saith It is enough he doth as good as say I do not mean Carnal Weapons You mistake me as you have often done and dream of a Temporal Kingdom of the Messias 3. It is evident that Christ meant not Swords in the usual Signification of the Word because afterwards he sharply blamed Peter for making use of this Weapon Matth. 26. 52. It appears that he had no Commission from our Saviour to draw his Sword I cannot therefore subscribe to those who interpret these Words of our Lord in the direct and obvious Sense But if we understand them to be spoken â—ronically they are very intelligible and are consistent with what Christ saith at other times And let no Man wonder that our Blessed Master uses this sort of Stile here for I have shewed you before in two undeniable Instances that he made use of it yea even when he was approaching to Death as when he said to his Apostles Sleep on and take your Rest. And so he speaks after the same manner here upbraiding his Apostles who he knew were afraid of Suffering and had so often been talking of Christ's Kingdom on Earth and of the Prosperous Times that were to accompany it He now in a Sarcastick way chastises their fond and groundless Conceit and bids them go and buy Swords and lay in Provisions If you are for a Temporal Reign saith he then sight for it You are specially well skill'd in your Weapons without doubt you are excellent Sword-men This I take to be the Sense of the Words and truly a Man might gather it from that one Passage before mentioned It is enough said our Saviour to them when they brought him a couple of Swords This it self is an Ironick Quip it is as if he had said This is brave Armour indeed Now you are well appointed surely You are like to defend me and your selves against all that come against us Two Swords amongst you all are a very great Armory This plainly shews what our Saviour's meaning was when he bid them buy Swords he handsomly check'd them for their Cowardice and Fear of Suffering But yet I will not deny that something more may be included and comprized in these Words he bids them make the best Provision they can against the Calamitous Times that were coming he exhorts them to be provided with Spiritual Weapons Faith and Patience and thâ— Sword of the Spirit yea with the Whole Armour of God This higher and spiritual meaning may be contained in what Christ here uttereth But if you take the Words as they sound and in the more direct and literal Tendency of them I do not see that they can be interpreted in a better way than I have offered And as our Blessed Saviour himself so the Apostle St. Paul sometimes uses this Figure which I am now speaking of I am enclined to think that those Words in Acts 23. 5. I wist not that he was the High Priest are to be taken in this Sense He makes use of an Irony and is to be understood as if he had said Is this the High Priest Alas I did not know that this was that Reverend Gentleman I should have shewed my self more civil to him if I had been acquainted that this was that Worshipful Man that Gay Pontiff to whom you pay so great Veneration But who would take this Person to be the High Priest the Great Leading Officer of the Church who is to be an Example of Mildness and Gentleness to all Men His furious way of speaking and acting towards me doth not discover him to be one of that High Character and Order He doth not shew himself to be a Spiritual Man Surely this cannot be He This Behaviour speaks him to be another Person So it is spoken in a jtering way Nor is this Sense of the Words as â—â—me may think too light and jocular for the Apostle though he was before the Sanhedrim the most Grave and Solemn Council of that Nation For in several of the Instances before mentioned we see this way of speaking hath been made use of before very Great and Venerable Persons and in Causes that were exceeding Serious and Weighty And whereas the Apostle immediately adds For it is written Thou shalt not speak Evil of the Ruler of thy People which may make it seem incredible that St. Paul spoke in a Sarcastick way which is speaking one thing and meaning another
in Self-Love in an Eager Desire of lengthning out their Days and in an Extravagant Doting on the things of this Life They must soon die and leave the World which they detest so much as to hear of and yet they do as 't were hug it the more They are shortly to bid adieu to it and therefore they more â—arnestly desire and pursue it as we are most busy in saluting and imbracing those Friends that we must part with presently Though there is a Period to all their other Labours yet they are not wearied with getting Gain In nothing else but this do they seem to possess their Youthful Vigour again In brief all their former Passions are swallowed up in Avarice and Concernedness for the Profits and Advantages of this present World The longer they are here the more enamour'd they are with it for as One hath observed The more a Man drinks of the World the more it Intoxicates Thus the Sun and Moon and Stars are darkned Thus the Minds of Aged â—ersons are vitiated and corrupted These are the particular Defects and Failings which they are generally liable to and therefore are made part of their Character here I mean when a Divine Principle and a Lively Sense of Vertue and Holiness do not actuate them when Religion hath not had its due Operation on their Hearts and their Lives are not reformed by the Influence of the Holy Spirit For otherwise it is certain that Years administer to Vertue and are an excellent Help to Religion The bravest and noblest Actions that have been atchieved have been from the Counsels and Directions of Men of Long Experience in the World for now their Minds and Judgments are arrived to the utmost Maturity like Old Wine they are the more Generous and Refined This Stage of Life of all others is most calculated for the serious Practice of Goodness and Piety and the very Height and Perfection of all Vertues when it is season'd with Divine Grace and assisted by the supernatural Aids of the Holy Ghost But the Wise Man here speaks of it under another Capacity and as this part of a Man's Life is generally and most commonly incident both to natural and moral Defects of thâ— Soul This is the darkning of this glorious Sun these are the unhappy Clouds that obscure its Light Yea as it follows the Clouds return after the Rain for this belongs to what was said before and so refers to the Soul which so frequently in the Close of Mens Days is overwhelm'd with Ignorance Dotage Forgetfulness Conceitedness Wilfulness Self-Love and other Distempers which cast a Scum over this Sun and hinder it from shining forth And accordingly as the Unhealthful and Sickly Years of their Lives come faster upon them these Clouds increase and grow thicker and darker and so the Sun is overspread at last One Mental Evil succeeds another in this Conclâ—ding Stage of Mens Pilgrimage There is a Circle of these Maladies as Clouds produce Rain and Rain falling on the Earth begets new Vapours and from these proceed Clouds again So it is here there is a continued Succession of Evils thus the Clouds return after the Rain Hitherto you have the Character of Old Age as it hath respect to the Soul of Man for so I understand it though Expositors are pleased to go another way But I would ask this Is it not most unlikely that Solomon undertaking here the Description of Old Age would give so lame and imperfect an Account of it as to relate some Inconveniences and Defects which have reference to the Body and wholly to pass by in silence those that appertain to the Other and more Considerable Part of Man Again I would ask whether there could be any Words in the World that are fitter and apter to express the Defects of the Mind the Nobler and Brighter Moiety of Man than these which the Wise Man here useth Wherefore I doubt not but this first Part of his Character is to be understood as I have represented it to you And indeed since my finishing this Part of my Discourse I have found that some others as Glassius and an Ingenious Person of our own Nation interpret Solomon's Words after this manner From the Soul he passes to the Body and Outward Man and that it may appear the better that this is a distinct Partition from what went before he inserts these Words in the Day when ver 3. and doth not repeat them any more afterwards which shews he begins a New Head and that these Words are only to mark out here to us this Division which I am speaking of which Commentators not attending to have mistaken the Sense of the second Verse which I have been explaining and havâ— applied it to the Evils of the Body Whereas Those are now in the next Place enter'd upon and I will endeavour to give you a particular Account of them First he tells us that the Keepers of the House tremble ver 3. where the Body is compared to a House and what more fitly can be said to be the Keepers of it than as Castalio and Grotius expound it the active Hands and Arms which were made on purpose to guard and defend the Body and therefore on all Occasions officiously bestir themselves and are lifted up or stretch'd forth to preserve it from harm to keep and secure it from Danger But even these Nimble Guards these Stout and Brawny Keepers shake at the Arrival of Old Age and with a Paralytick Trembling confess their Inability to discharge their Office to keep and defend the House the Tabernacle of the Body from Assaults and Injuries Yea these once-Trusty Guardians who were wont to make use of Staves and other Weapons for their Defence now use the former only for a Support With this they knock at the Earth at every Step as if they call'd on their Graves Or as the Spanish Proverb hath it The Old Man's Staff is the Rapper at Death's Door And the strong Man i. e. according to Vatablus and Grotius the Legs and Thighs which are placed in another Extremity of the House to be its Security and which are particularly taken notice of for their Strength Psal. 147. 10. and which Strong Men so much glory in these bow themselves i. e. become weak and feeble with Age yea they really bend and give way they are so far from being able to support the Body they belong to that they can hardly sustain themselves These bow these stoop towards the Place where they are shortly to take their Râ—st Next it is said that the Grinâ—â—rs cease because they are few i. e. the Teeth with which we grind and chew our Meat fail us at last and are not able to do their Office because not only the Strength but the Number of them is diminish'd yea sometimes the Toothless Jaws as well as other Defects shew that Aged Persons are a second time Children It follows those that look out of the Windows are
suâ—â—ice to have mention'd the foregoing ones the explaining of which is sufficient to give us an account of the Stile of Scripture so far as it is Figurative And from what hath been said we may gather that these Divine Writings come not short of the most Applauded Pieces of the Greek or Latin Orators for here are those very Schemes and Modes of Speech which imbellish those Authors Works here are all the Graces and Elegancies which enrich and adorn them Therefore in that place beforementioned where Origen saith the Scriptures are not written Politely his meaning is that that is not the Scope and Design of those Writings and that it is not the thing that is pursued generally there being a Greater and Higher Design yet in many places there are very Excellent Strains of Oratory there are very Artificial Periods and Sentences there are Words Phrases and Expressions in a very Rhetorical Dress But where you find others that are as you think Inartificial Uncouth and no ways Graceful you must remember this to take off your prejudice against the Sâ—ripture-Stile that the Eastern Eloquence is vastly different from ours in the West The Mode and Guise of their Oratory were unlike that of the Greeks and Romans and of Ours at this Day and therefore we are not to expect that they should be fitted to it It is certain though we perceive it not that their Stile was Graceful and Fashionable which is clear from the considering the Persons that were the Penmen of some parts of Scripture namely Moses David Solomon Isaiah Daniel Men of great Improvements and Accomplishments and Masters of the Language they spoke Neither are the Scriptures in some parts of them Defective in the Western Oratory they abound with the Choicest Schemes of Speech with the Greatest Ornaments of Language with the Chiefest Elegancies which Greece or Rome were famous for Yet notwithstanding this there are those who have vilified the Stile of Scripture Some Pretenders to Criticism but of debauched Minds and loose Lives have endeavour'd to render it very Mean and Despicable You have heard of the Canon of Florâ—nâ—â— who preferr'd an Ode of Pindar before the Psalms of David though he could not deny as Caspar Peucer tells us that there were Excellent Sentences Histories Examples and Figures of Speech in this Divine Poem Yet such was the Sottishness of Politian for that was his Name that he profess'd he never spent his time worse than in reading this and other parts of the Bible and at last he desisted from reading any further because of the Barbarity of the Stile But observe what Character Ludovicus Vives a Man of his own Religion gives him he represents him as a Person who though he had more Polite Learning than was frequent in those Days made but ill use of it and employ'd it wholly in the worst sort of Criticism and Playing with words It was this Busy but Idle Critick that spoke so contemptibly of the Bible where because he met with some things unsutable to his Grammatical and Critical Genius he censured and condemned all Of the same Profane Disposition was Domitius Calderinus who advis'd his Friends especially those that were Youthful not to read the Bible for it would be of no use to them But what it was that these two Persons were employ'd about which wholly estrang'd their Minds from that Sacred Book may be guess'd from the Shameful Epigram which the former composed and the Obscene Comment which the latter made both which they publish'd to the World It is no wonder such Men disrelish'd the Sacred Truths contain'd in the Inspired Writings and found fault with the Language and Stile of them this proceeded from their aversion to that Purity and Holiness which those Holy Writers urge upon the Practices of Men and which these two Vile Italians knew were directly contrary to what they both loved and acted Who would not think the better of this Holy Book because it was despised and vilified by these Men Who would not highly esteem those Writings which by such Dissolute Wretches as these were scorn'd and trampl'd under Feet If it was an Argument that Christianity was Good because Nero persecuted it then we may with as much reason infer that the Bible is an Excellent Book because this pair of Lewd Varlets disparaged it This certainly was founded in the Wickedness and Profaneness of their Lives They could not think or speak well of those Writings which contradicted their beloved Lusts and Vices It was thus with Ierom and Augustin whilst they were wicked and unreclaim'd Persons the Scripture-Language seem'd very harsh and unpleasant to them so far were they from discerning any Elegancy in it The former of these tells his Eustochium that he us'd when he awaked in the Night and could not sleep to read Plautus and if after that he read the Prophets as sometimes he did their Speech seem'd to be horribly rough and â—npolished devoid of all Fineness and Eloquence And the latter of these Persons freely confesseth that before his Conversion the Stile of Scripture was deemed by him very Rude and Unstudied and as having nothing Neat and Delicate in it This is the apprehension which those Men have of it who are not Competent Judges and they are not so not because they have not Understanding enough but because they have an Inward Abhorrence of the Sacred Verities which they find in that Book This is the true Reason why so many in this Age yea within our own Borders scoff at and ridicule the Language of the Bible The Matter of this Volume makes them dislike the Stile of it Nothing can be Eloquent which speaks against their Vices Bâ—t let it offend none that this most Excellent Book is depretiated by some Vitious or by some Half-witted Men for there are no other that ever spoke against it In the Stile of this Book of God there are no Blemishes but what are approved of in the Best Classical Authors as those who were of the greatest Skill in Grammar and Rhetorick have fully demonstrated therefore the Bible is not a Book to be disparag'd no not by the greatest Grammarians and Rhetoricians The Excellent and Choice Wording of the Scripture is commended by St. Chrysostom When I read the Bible saith St. Augustin I find that as nothing is more Wisely said so nothing is more Eloquently spoken than there And particularly I have shew'd that it is beautified and enrich'd with many Figures Thus I have largely proved that the Stile of Scripture is generally of the strain of Other Approved Writers as to its Phraseology or manner of Expression I proceed and add 3dly This Observation that Proverbial Sayings and commonly received Adagies used by other Writers are mention'd also in the Holy Scriptures This is abundantly proved by those who have Purposely writ on this Subject I will remit you to them and at present only confine my self to the New Testament and
many other Hebrew Modes of Speech the Vse of God's Name to augment and inhanse the Sense the Vse of the word Sons or Children not only applied to Persons but Things the Import of the word first-born or first-begotten and of those Expressions the Son of Man a Weight of Glory are chiefly insisted upon There are no Soloecisms in Scripture St. Jerom Erasmus Calvin Beza Castellio Dr. Hammond censured for asserting the contrary Sir Norton Knatchbull salves the Grammatical Part of the New Testament and olears it of Soloecisms The same things which some call Soloecisms and undue Syntax are found in the best Classical Authors There are Chasms Expletives Repetitions and at other times unexpected Brevity seeming Inconsistencies and Incoherencies in the best Greek and Latin Authors The Propriety and Excellency of the Sacred Stile may be justiâ—ied from the Writings of the most celebrated Moral Philosophers Orators Poets c. 4thly I Further offer this to your Observation that there is in the Scriptures a great and delightful Variety of Tongues and Languages There are in the Old Testament besides the Hebrew of which it is composed many Chapters written in Chaldee as in Ezra part of the 4th Chapter all the 5th and 6th with part of the 7th in Daniel the greatest part of the 2d Chapter and all the rest that follow till the 8th in Ieremiah one single Verse viz. the 11th of the 10th Chapter And besides these greater Portions there are many Chaldee Words dispersed up and down in several Places as Chartummim Magicians Astrologers Gen. 41. 24. used also in Dan. 1. 20. ch 2. 2. Nishtevan an Epistle or Letter Ezra 4. 7. Pithgam a Word or Decree Esther 1. 20. Sethav Winter Cant. 2. 11. Saga to magnify Iob 36. 24. Tiphsar a Captain Ier. 51. 27. and some think Macha Numb 34. 11. is a Chaldaick Verb. Other Words are of Persian Extraction as Pardes and Pardesim Eccles. 2. 5. Cant. 4. 13. Orchards or Gardens whence the word Paradise for so the Persians call'd their Orchards Gardens and Parks saith Philostratus and we read the like in Iul. Pollux Partemim Nobles or Princes Esther 1. 3. is a Word borrowed from the Persians and is proper to that Country So is Pur a Lot Esther 3. 7. and Achashdarpanim Lieutenants or Governours of Provinces Esth. 3. 12. ch 9. 3. and Chiun Amos 5. 26. passes for a Persian Name among some Learned Men. From Egypt with which the Hebrews had great Commerce several Words are borrowed as Zaphnath Paaneah Gen. 41. 45. the Title of Honour which King Pharaoh conferr'd on Ioseph which some interpret a Revealer of Secrets as both Ionathan and Onkelos render it and most of the Rabbies but others with St. Ierom translate it the Saviour of the World But whatever the meaning of it is 't is not to be doubted that 't is Egyptian for a Title given by an Egyptian King was certainly such And some think the same of the word Abrech Gen. 41. 43. the Term of Applause and Acclamation which the Egyptian People made use of when Ioseph was advanced to be the Second Man in the Kingdom and rid in Royal State through the Streets Zephardegnim Frogs Exod. 8. 3. and Zephardeang a Frog Psal. 78. 45. are of Egyptian Race and such is Ob an Inchanter Deut. 18. 10. if we may credit the Learned Kircher and Manor a Weaver's Beam 1 Sam. 17. 7. and Sarim an Eunuch 2 Chron. 18. 8. and Sarisim Eunuchs 2 Kings 20. 18. and several other Words were brought with the Israelites out of Egypt or were learn'd by Converse Totaphoth Frontlets Exod. 13. 16. Deut. 6. 8. is a compound Word as Scaliger thinks from Tot and Photh the first an Egyptian Word the second used in some other part of Africa Atad a Thorn Psal. 58. 9. is also reckon'd an African or Punick Word From Arabia others are fetch'd as Raphelingius and Golius and other great Linguists have observ'd especially in the Book of Iob they find several Arabick Words for he was of that Countrey Leviathan is of this fort saith Bochart and signifies a Dragon and any Great Fish Seranim Lords 1 Sam. 6. 18. and Cabul 1 Kings 9. 13. and many others are look'd upon as Phoenician Zamzummim Giants Deut. 2. 20. is purely an Ammonitish Word Gnerabon a Pledg Gen. 38. 17. is Syriac and Sharbit a Scepter Esth. 4. 11. ch 5. 2. used here and no where else is such rather than a pure Hebrew Word The Names of the Months among the Hebrews several of which occur in the Old Testament are generally taken from other Languages And many other foreign Words are brought into the Hebrew Tongue and mix'd with it which was caused by Correspondence with other Nations of whom they were taught these Words and particularly by Traffick and Importing of foreign Goods as Avenarius has observed the Things and the Names being brought at the same time from foreign Parts and accordingly we find them in the Writings of the Old Testament Here that of the Rabbies is true though they applied it as I have shewed before in another Sense The Scripture oftentimes speaks in the Language of the Sons of Men it hath Words which are used in other Tongues and borrowed from other Nations Thus likewise it is in the New Testament there is a Variety of Languages in it For though the main of it be Greek yet there are sundry Words there of a different Original Some Hebrew ones are made use of by the Holy Ghost as Allelujah Rev. 19. 1 3 4 6. Sabaoth Rom. 9. 29. Iam. 5. 4. Amen Rom. 1. 25. Eph. 3. 21. and in several other Places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 16. and often used in the Gospels and in 1 Cor. 5. 7. Heb. 11. 28. is originally Hebrew These Words were so much in use among the Faithful that the Apostles thought fit not to translate them but to retain them as they are Again some Words in this Part of the Bible are Persian as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2. 7 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 41. Mark 15. 41. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise Luke 23. 43. 2 Cor. 12. 4. Rev. 2. 7. is of Persick Extract Remphan Acts 7. 43. is thought by some to be Egyptian It is certain that there are a great many Latin Words Grecized as Quadrans Matth. 5. 26. Legio Matth. 5. 9. ch 26. 53. Census Matth. 17. 25. Praetorium Matth. 27. 27. Acts 23. 35. Phil. 1. 13. Custodia Matth. 27. 65. ch 28. 11. Spiculator Mark 6. 27. Centurio Mark 15. 45. Opsonium Luke 3. 14. Rom. 6. 23. Modius Luke 11. 33. Sudarium Luke 19. 20. Colonia Acts 16. 12. Semicinctium Acts 19. 12. Sicarius Acts 21. 38. Macellua 1 Cor. 10. 25. Membrana 2 Tim. 4. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Verse is a Greek Word made out of the Latin one Penula with
us this Day our daily Bread and in Mark 7. 2 27. Luk. 7. 37. Ch. 9. 3. Ch. 14. 1. 2 Thess. 3. 12. and in other places which is according to the Idiom of the Hebrews with whom all Food is call'd lechem Bread because this is the most Common and Universal Food and the most necessary for the Life of Man and this word with them denotes all the Necessaries and Conveniencies of Humane Life According to the Hebrew Stile a Sword hath a Mouth or the Edg of the Sword is call'd a Mouth Luk. 21. 24. They shall fall by the Mouth we rightly render it the Edg of the Sword Heb. 11. 34. escaped the Edg of the Sword in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mouth of the Sword So you read of a Two-mouth'd Sword Heb. 4. 12. for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Which is the Hebrew Phraseology as you may satisfy your selves from Iudg. 3. 16. Psal. 149. 6. Prov. 5. 4. A Sword is said to have a Mouth because it Devours So lacham is both to Fight and to Eat As I observ'd before that Drinking was applied to Calamity or Suffering so now I will remark that Eating and Drinking are sometimes meant of Holy Instruction of Divine Grace and the most Excellent things of Religion Eat up the Book Rev. 10. 9. i. e. Study it diligently understand the Contents of it Our Saviour expresses his Holy Doctrines his Gifts and Graces the Favour of God and all Spiritual Comforts yea Himself too by Meat and Drink I have Meat to eat which ye know not of saith he Iohn 4. 32. My Meat is to do the Will of him that sent me ver 34. He adviseth to labour for the Meat which endureth to Everlasting Life John 6. 27. And in four Verses together in the same Chapter he uses this Phrase Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Whoso eateth my Flesh and drinketh my Blood hath Eternal Life For my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me Ver. 53 c. And he promiseth his Apostles that they shall eat and drink with him at his Table in his Kingdom Luk. 22. 30. All which is according to the Language of the Antient Hebrews who by Eating and Drinking express things of a Spiritual and Divine Nature as in Prov. 24. 13 14. Chap. 25. 27. Isa. 55. 2. and other Texts R. Ben. Maimon tells us That this was the Stile of the Jewish Doctors and Rabbies in their Writings saith he Eating is to be understood of Divine Instruction and Wisdom This is observ'd by Philo who lets us know that Eating is a Representation of the Spiritual Nourishment The using of the word First-born or First-begotten in the Writings of the Apostles is conformable to the acception of it among the Hebrews The due attending to which will lead us to a right understanding of some Texts which have been generally mistaken by Expositors I shall consider it here only as it is applied to our Blessed Saviour which is done no less than four times first in Col. 1. 15. where he is call'd the First-born of every Creature Erasmus read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first producâ—r of all Creatures and he had it from Isidore of Pelusium who evaded the Arians Assaults by this means But this is an undue Expedient because it alters the received Accent of the Word without any warrant and because in other places where this Word is and is applied to Christ this alteration is not admitted by those that make use of it here Gregory Nazianzen and others interpret the First-born of every Creature thus He whom God the Father begot before he created any thing He that existed before all Creatures But this seems not to be the sense of the words because to be begotten before all Creatures and to be the First-born of them are two different things Others think the First-born here is Synonimous with the Beginner or Author which falls in with the Interpretation of St. Isidore before mention'd and accordingly they quote that as a parallel Text Rev. 3. 14. where Christ is call'd the beginning of the Creation of God i. e. the Cause and Author of all Creatures say they But this though it be very true is not agreeable with the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no where found to be taken thus Nor is Grotius's Gloss to be allowed of who expounds it thus Christ is the first in the new Creation for the Context shews that there is relation to no such thing But if we consult the antient acception of the Word among the Hebrew Writers of the Old Testament we shall discover what the genuine meaning of it is in this place The First-Born is as much as Excellent Choice Beloved as in Ier. 31. 9. Ephraim is my First-born The Chiefest and most Eminent of Persons and Things have this Name thus the First-born of Death Iob 18. 13. is the most signal and mortal Disease or the cruellest kind of Death The First-born of the Poor Isa. 14. 30. is the poorest of all I will make him my First-born Psal. 89. 28. i. e. I will make him a Great and Eminent Person higher than the Kings of the Earth as it is explain'd in the next words Answerably to this sort of speaking Christ is said here to be the First-born of every Creature i. e. the Chief the Prince the Lord of all Creatures For we must know that this manner of Expression refers to that Dignity and Pre-eminence which were claim'd by the First-born under the Law Primogeniture carried with it the Right of Superiority and Government In allusion to which our Saviour is call'd the First-born that is the Lord of every Creature or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may better be rendred the whole Creation He made he created all things and therefore is Lord of the whole Creation Accordingly it immediately follows For by him were all things created This for gives us to understand that this Verse is the reason and account of what went before St. Paul had stiled Christ the First-born of every Creature and now he gives this satisfactory account of it because by Him all things were created because of this he is deservedly stiled the First-born the Lord and Sovereign of the Creation You must either conclude that the Great St. Paul did not speak Logically and Argumentatively or that this is the genuine Interpretation of the place If the Apostle's Words were to the purpose as be sure they were then this sense which I have offer'd is so too which is as much as I can desire And that this is the meaning of the word First-born is evident from that other Text in this Chapter ver 18. where he is call'd the First-born from the Dead not as some think because he is the Author
Excellency Preeminence and Authority And this is yet more clear from our Saviour's words Ioh. 5. 27. where he assigns the Reason why the Judgment of the World is committed to him by the Father He hath saith he given him Authority to execute Iudgment because he is the Son of Man because he is Head and Ruler of the Church because all Government and Authority in this lower World are devolv'd upon him because he hath all Rule and Dominion put into his Hands This is the true account as I conceive of the Expression this Title was attributed to him to signify his Authority and Exaltation and not as is commonly said and believ'd and as the Learned Grotius defends it his Meanness Condescension and Humility though I will not exclude Other Reasons which may be consistent with this as that he is call'd the Son of Man to attest the reality of his Manhood to ascertain us of the Truth of his Suffering in our Humane Nature to assure us of his Sympathy with us and that he is touch'd with the feeling of our Infirmities I will only add this That whereas it is generally said by Writers and even by the Critical 〈◊〉 among the rest that this Epithet is given to our Saviour by Himself only and not by any other in the New Testament this is a Mistake for in Acts 7. 56. he is call'd by St. Stephen the Son of Man and so he is twice by St. Iohn Rev. 1. 13. Chap. 14. 14. The Original of which must be fetch'd as I have shew'd from the Hebrew Stile in the Old Testament And so must that Expression which the Apostle uses 2 Cor. 4. 17. a Weight of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers to the Hebrew cabod a Weight and yet is rendred Glory Gen. 31. 1. and the Tongue is call'd cabod Glory Psal. 57. 8. So the Verb cabad signifies both to be weighty and to be glorious or honourable Isa. 66. 5. Prov. 13. 18. And the Adjective cabed approaches to this sense as is clear from Gen. 13. 2. Thus it is with the word jakar gravis fuit but it is understood in a treble sense as if there were a threefold Gravity viz. of Weight Price and Honour Accordingly it signifies 1. To be heavy weighty 2. To be precious Isa. 43. 4. 3. To be in Honour and Glory Job 31. 26. as also to glorify and honour and therefore the word is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Version of the 70. Thus you see that after the manner of the Hebrews Glory or Greatness is express'd by words that denote Weight and thence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here us'd by the Apostle to denote that Superlative Glory which is the attainment of the other World And 't is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 2. 6. is to be understood thus and should not be rendred to be Burdensom but to be Honourable or to be in Authority or Dignity which our English Translators were sensible of when they rendred it in the Margin to use Authority This I take to be of Hebrew extraction and in imitation of the use of the words â—abad and jakar And hence also in the Seventy's Translation of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Grandeur or Glory and is applied in several places to a Royal Train and to a Mighty Host 1 Kings 10. 2. 2 Kings 6. 14. Chap. 18. 7. 2 Chron. 9. 1. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Weight or Burden is equivalent with Honour or Splendor in one of St. Chrysostom's Homilies I could remark that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria differ but in the Accents and among the Latins honos and onus are not unlike Vir gravis is used by the Latin Orator for a Person of Authority and Worth And Graves viri in the old Roman way of Speaking are Men of Authority and Eminency And Baro which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Tully as a Name of Dignity and is as much as Patricius a Nobleman though I know some Criticks interpret the word in another sense Thence our word Baron a Lord a Person of Greatness and Authority And Grave answers to Baron whence Palsgrave Landgrave Margrave Burgrave for Grave among the Germans signifies a Magistrate a Ruler And we in England heretofore used the word Grave or Greve in the same sense thus Portgreve was the Name of the Chief Magistrate of the City of London till King Iohn's time who turn'd it into that of Mayor These things I here mention only to intimate the Affinity that is to be observ'd in Languages not only the Learned ones as they are call'd but others and to shew you the particular cognation betwixt Gravity and Honour or Authority betwixt Weight and Glory which it is probable was derived first of all from the Hebrews The Writers of the New Testament sometimes make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense that the Hebrews use the word gnanah respondere that is not to signify a Person 's Answering or Replying to what another had said but only to denote his going on with his Speech his proceeding in what he had said before Persons are said to Answer though there be no Question put to them though there be no Reply intended as Iesus answer'd and said Mat. 11. 25. Then answer'd Peter and said Mat. 17. 4. The Angel answer'd and said Mat. 28. 5. One of the Elders answer'd saying Rev. 7. 13. which is as appears from the Context no more than this They spake and said for this oftentimes is the acceptation of that word in the Hebrew Writings and particularly in the Book of Iob Chap. 3. ver 2. Job answer'd and said though no body had spoke to him or asked him any Question The words therefore import no more than this Job spake and said and so our Translators render it I might further observe that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath by an Hebraism the force of all the Prepositions it answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly I am inclined to think that what is said of St. Paul in Acts 9. 15. is spoken after the Hebrew manner for the Hebrews call any thing that is Choice and Delectable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas desiderii and the Rabbins accordingly call the Law by this Name viz. a Desirable Vessel or a Desirable Instrument or Utensil for Cheli is of a vast Latitude and signifies whatever is for the use of Man Answerably to which St. Paul is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chosen Vessel or Instrument It is spoken after the Propriety of the Hebrews with whom a Thing or Person that is made use of to some Excellent Purpose is not only stiled a Vessel but to denote yet further the Worth of it is called a Vessel of Desire
Grammar and no Shadow of Soloecising when this Divine Writer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of our own Annotators hath pick'd up this false Notion concerning the Stile of Scripture viz. that it is not reconcileable with Grammatical Syntax in some Places two especially he takes notice of Eph. 4. 2. Col. 3. 16. In the former he observes that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek whereas it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nominative being put instead of the Accusative But by this Worthy Annotator's leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may yea and certainly doth refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse and so it is but inserting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the Grammar is salved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you that you forbear one another And if you say it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse it is easily answered that the Apostle might express himself in the way of a Subjunctive as well as an Infinitive seeing it could be done by either of them as this Learned Critick cannot but acknowledg In the latter Place alledged by this Learned Man he takes notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is misplaced instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nominative for a Dative Case which is a great Flaw in Grammar But this is soon taken off by referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Verse as the Doctor doth but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse just before for to these it hath reference and not to that and so the Grammatical Concord is very â—ood and sound In several other Places where there have been the like Objections made you will find the Sense rendred intire by the industrious Pen of that Learned Knight Sir Norton Knatchbull Though to speak freely and impartially he sometimes represents the Stile of the New Testament more perplex'd and disturb'd that I can believe it to be and though he fancies Trajections in some Places where there are none yet to the perpetual Honour of this Worthy Gentleman it must be said that he hath discovered several Trajections or Transpositions Parentheses Transitions Ellipses and Changes of Numbers and Persons with other Enallages which were scarcely taken notice of before he hath rectified some Comma's and Stops he hath set the Words and Periods right he hath cleared the Syntax and Grammatical Construction mended the Sense in several Places removed the Difficulties shew'd the Propriety and Emphasis of the Words discovered the Coherence of the Texts In short he hath cleared the New Testament of Soloecisms and particularly the Writings of the Great Apostle St. Paul So that though Tarsus the Apostle's Birth-place was in the same Province with and a Neighbour to Solae the Country of those that corrupted their Language whence came Soloecisms yet it appears that there is no such thing in the Apostle's Stile But suppose these Texts above named could not have been reconciled to the exact Laws of Grammar yet one would think the Transcribers might better have been blamed than the Writers themselves the Greek Copy should have been found fault with rather than the Holy Ghost the Mistake might have been imputed to the Amanuenses and not to the Apostles I must profess to you plainly that it is bordering upon Blasphemy to say that the Holy Spirit from whom was the Gift of Tongues dictate Barbarisms and Soloecisms in these Sacred Writings which were immediately inspired by him Again suppose or rather grant that some Periods of the New Testament are not exactly adjusted to Grammar-Rules yet this will not justify the Language of those Men who charge this Book with Soloecisms and Barbarisms for they will be unwilling to grant that there are such things as these in Homer and Virgil and such approved Authors Or if they will grant that there are such then they have no Reason at all to find fault with the like in Holy Scripture And this is that which I maintain and which no knowing Person can deny that the same things which some call Soloecisms and Undue Syntax in the New Testament are to be found in the most Noted and Celebrated Authors among the Greeks and Latins Criticks have taken notice of several of these in Homer and Pindar especially among the Greek Poets and in Herodotus and Thucydides among the best Historians that have writ in that Language and in Demosthenes among the Noted Orators These do not always observe Grammatick Laws they lay them aside sometimes and speak Irregularly as one of the Greatest Criticks of this last Age hath acknowledged Profane Writers have Soloecistical Phrases Botches Fillings up Repetitions Lucian long since observed that Epithets are not always used by Poets because they are fit and convenient and sutable to the purpose but to help out the Matter to fill up the Gapings to prop up the Ruines of a Verse And both Plutarch and Eustathius who were morâ— serious Men than the other have taken notice of this in Good Authors Sometimes the Poet is at a stand and his Muse is restive thus Virgil hath Broken and Half-verses which the Criticks excuse by saying that he had not time to finish his Book or that he did it on purpose to stop his Readers in the Career that they might stay and consider the thing he is speaking of This Account they give of his Blanks and Chasms But Homer suffers not his Muse to make a halt but then which is as bad he fills up his Verses with such Expletives as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and besides these lesser Particles he useth entire Words and Phrases in many Places only to supply his Verse We have nothing of this sort in the Sacred Writings nothing that is really superfluous But there are some Words indeed that are look'd upon as Redundant and not absolutely Necessary especially in the Old Testament which is Poâ—tical in many places The Lord rained Brimstone and Fire from the Lord Gen. 19. 24. where the last Words from the Lord seem to be redundant So it is in 2 Tim. 1. 18. The Lord grant unto him that be may find Mercy of the Lord in that Day Thus in Psal. 90. 10. The Days of our Years are threescore Years and ten We may look upon the first Word as an Expletive for the Divine Poet means this only that the ordinary Term of our Life extends to seventy Years So that the word Days might have been left out The same Pleonasm you read in 2 Sam. 19. 34. How many Days are the Years of my Life for so it is according to the Hebrew and it is the Hebrew way of speaking and therefore cannot be blamed Yea to speak strictly there is nothing redundant in the Stile of Scripture All those Words which seem to be Expletives are Significant and
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
that is the Scripture hath Words and Phrases proper to it self it hath some things extraordinary and which are unusual with the rest of Authors But I will insist no longer on this here because I may have occasion in my next Discourse viz. concerning the Excellency and Perfection of Scripture to suggest several things which will discover the Peculiar Straiâ— of the Bible The Fourth â—â—oposiâ—â—on is That there are somâ— things Obscure and Difficult in the Stile of Scripture I will give you an account of this in these following Particulars 1. Obscurity and Difficulty may arise from the Different Signification of the same words in Scripture 2. From the Contrariety of the same words as to their Signification 3. From Other Causes relating to the Matter it self spoken of and the Time c. Under which Heads I intend to prosecute that Design which I formerly was upon viz. An Enquiry into several Remarkable Texts of the Holy Scripture which contain some Difficulty in them I shall have occasion here to discover the Grounds of that Difficulty and to shew how it may be removed And when the Sentiments of others are not satisfactory I will make bold to interpose my own Judgment First Sometimes in Scripture there are Words of Different Signification whence it comes to pass that it is very hard to understand those places where these words are And it is impossible to satisfy our selves about the meaning of them in the Texts where we find them unless we take pains to examine the particular Congruity of one Sense rather than another to that particular Thing or Person to which it is applied Yea sometimes when we meet with such a Doubtful Word we shall find it reasonable to make use of both the Senses of it that is to propound them both and to leave it free to Persons to make choice of which they please I will give some Instances of this as that in Gen. 39. 1. Captain of the Guard which may as rightly be translated according to Iosephus Antiq. l. 2. c. 3. Chief of the Cooks for the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Tabbach the Plural whereof is here used is a Cook 1 Sam. 8. 13. Ch. 9. 23 24. and is so translated The truth is the genuine rendring of Tabbach is Mactator a Slayer and so is applicable either to a Cook or a Soldier The double sense of the Word occasions some doubt about the Translation but it is of no moment at all for we are not to be concern'd whether Potiphar was Pharaoâ—'s Head-Cook which without doubt was an Honourable Place or the Captain of his Guard or Army as the Vulgar Latin gives it So in Gen. 41. 43. they cried before him Abrek the word Abrek may be differently rendred viz. either according to Aben-Ezra Aquila the Vulgar Latin and our own English Translation bow the Knee deriving it from barak genu flexit or according to Solomon Iarchi and the Paraphrases of Onkelos and Ionathan Father of the King for Rek in the Aramaean Tongue is â—ex and thence perhaps this Latin word or according to the Ierusalem Targum Father of the King and tender in Years or according to Symmachus tender Father from Ab Pater and Rech tener sen delicatue because Ioseph was as to his Prudence a Father as to his Age a Tender Youth Thus this word being of a dubious Signification according to the different Etymologies it hath may be diversly translated and every one is at liberty to choose which of these Senses he most approvâ—s of I cannot see how the Doubtfulness of such words as this can be wholly taken away and consequently the Scripture as to such words must remain Dubious and Obsâ—ure that is as to the particular and close import of them But 't is sufficient that we have the general sense of them as here though we are ignorant of the right and only Derivation of the word Abrâ—â—h and after all the foremention'd Surmises it is most probable as hath been said before that 't is an Egyptian word yet this we are certain of that it was a word of Acclamation and Honour that the People used toward Ioseph and 't is not requisite to know any more in order to the understanding of the Place It is thus in the New Testament it is said of Iudas that he went and hanged himself Mat. 27. 5. So we translate it indeed and very well but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a more general import signifying that he was strangl'd or choak'd which may be done either by a String which is properly Hanging or by Excessive Grief which stifled his Spirits and accordingly we may render the Word either of these ways viz. Actively he hanged himself i. e. he ended his Life with a Halter or Passively he was Choaked namely by a sudden stopping of his Breath and Suffocation of his Spirits through Melancholy and Grief Either of these Senses may be admitted yea both of them as I have shew'd in another place Wherefore the best rendring of the words is I conceive this Judas strangled himself or was strangled because this takes in both It is said of the Pharisees Mark 7. 3. Except they wash their Hands oft they eat not where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated oft hath different Significations and accordingly may be rendred diversly First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Fist or Hand closed and so here is meant their way of Washing their Hands by thrusting the Fist into the Palm of the Hand Secondly The Greek word signifies also the Elbow and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as up to the Elbow and denotes another particualar way of Washing among the Conceited Pharisees by letting the Water drop from their Hands being held up to the very Elbows Thirdly The word may be rendred diligently or according to the Syriack accurately and so signifies to us that great Care and Exactness they used in their Ceremonious Washings Lastly Our Translators according to another acception of the word and following the Vulgar Latin render it oft Any of these four ways the word may be taken and the Dubiousness of it should not in the least trouble us because we understand the grand thing contain'd in the words viz. That the Jews but especially the Pharisees were very superstitiously addicted to their Washings and placed the greatest part of their Religion in that and the like External Observances I could instance in 2 Tim. 2. 19. The Foundation of God standeth sure having this Seal c. which Text may admit of this Translation also The Covenant of God standeth sure having this Inscription for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a Foundation but a Covenant or Instrument of Contract and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Inscription as well as a Seal There were two Parts of the Covenant I will be your God and ye shall be my People So here in the
in the next Clause by the Inspiration of the Almighty So David in Spirit Mat. 22. 43. is David Inspired I will pour out of my Spirit upon all Flesh Acts 2. 17. taken from Ioel 2. 28. i. e. I will bestow the Gift of Prophecy and Revealing of Mysteries upon them for of This it is principally understood as you may learn from the following words Your Sons and your Daughters shall prophesy and ver 18. On my Servants and on my Hand-maids I will pour out of my Spirit and they shall prophesy So in Rev. 1. 10. I was in the Spirit is as much as if he had said I had great Revelations imparted to me Thirdly The Dispensation and Preaching of the Gospel especially as it is opposed to the Law and as it contains the more hidden Mysteries of Christianity in it is stiled the Spirit Thus the Evangelical Preachers are call'd Ministers not of the Letter but Spirit 2 Cor. 3 6. i. e. not of the Law but of the Gospel not of mere Externals of Religion but of the Inward and Hidden Secrets of it Fourthly The Spiritual meaning of what Christ speaketh is call'd by this Name as in Iohn 6. 63. It is the Spirit that quickneth the Flesh profiteth nothing the Words that I speak unto you they are Spirit and they are Life As if he had said you must not understand me in a gross and carnal sense when I tell you that you must eat my Flesh and drink my Blood ver 53 54. My meaning is not that you should turn Canibals and feed upon Man's Flesh. No this Eating and Drinking which I have spoken of to you are to be interpreted in a Spiritual Sense and in no other My Words have an Abstruse and Mystical meaning I am Spiritually to be Eaten and Drunk that is by a Lively Faith only It is the Spirit that quickeneth that enliveneth that which is comprehended in the Spiritual import of my Words is the thing that is most Active and Powerful in Religion and in the Lives of Men. Fifthly By Spirit is meant the Person that is Inspired 1 Iohn 4. 2. Every Spirit that confesseth that Iesus is come in the Flesh is of God Nay Sixthly He that pretends to the Spirit but really is not inspired by the Holy Ghost is thus called as in the next Verse Every Spirit that confesseth not that Iesus Christ is come in the Flesh is not of God and in the first Verse of that Chapter Believe not every Spirit but try the Spirits i. e. Teachers that pretend to the Spirit and Inspiration who are call'd False Prophets in the same place and Seducing Spirits 1 Tim. 4. 1. Therefore discerning of Spirits 1 Cor. 12. 10. was that Gift in the Church whereby they knew who were truly Inspired and who not who were True and who False Prophets And as the Persons pretending to immediate Discoveries from the Spirit are thus stiled so the â—eigned Discoveries or Revelations themselves which they boast of are called Spirit 2 Thess. 2. 2. Seventhly The word Spirit in Scripture is meant of the Soul of Man and its different Functions Operations Dispositions Inclinations and in short the whole Frame and State of it 1. I say that Distinct Part of Man which is call'd his Soul hath the Denomination of Spirit and that very justly because it is a Spiritual or Immaterial Being Into thy Hands I commit my Spirit saith the Psalmist Psal. 31. 5. i. e. I trust thee with my Soul It is call'd the Spirit of a Man Prov. 18. 14. ch 20. 27. Eccles. 3. 21. This is the Spirit that shall return to God Eccles. 12. 7. Wherefore this was the Language of our dying Saviour Into thy Hands I commend my Spirit Luke 23. 46. and of that expiring Martyr Acts 7. 59. Lord Iesus receive my Spirit The Souls of the Saints are stiled the Spirits of just Men made perfect Heb. 12. 23. and those of the Wicked the Spirits in Prison 1 Pet. 3. 19. And hither is to be referr'd that of St. Iames ch 2. 26. the Body without the Spirit i. e. without the Soul is dead 2. The Vital Principle which is the immediate Operation of the Soul is termed the Spirit the Spirit of Life Gen. 7. 22. especially the more Active and Vigorous Operation of the Soul and Body is so called Iosh. 5. 1. Nor was there Spirit in them Whence you read of the reviving and coming again of the Spirit Gen. 45. 27. Judg. 15. 19. and of the Spirits being refreshed 2 Cor. 7. 13. and giving Spirit i. e. Life to the Image of the Beast Rev. 13. 15. 3. The Vnderstanding is often call'd the Spirit and the Spirit of the Mind and when you read of Soul and Spirit this latter generally denoteth the Intellectual and Rational Part of Man and the more exalted and refined Operations of it as it respects Religion Luke 1. 47. 1 Thess. 5. 23. Heb. 4. 12. 4. That Function of the Rational Soul which is called Conscience hath this Name A wounded Spirit who can bear Prov. 18. 14. The Spirit i. e. the Third Person in the Sacred Trinity beareth witness with our Spirit that is with our Consciences Rom. 8. 16. 5. The Will and Affections are commonly set forth by this Expression Thus you read of ruling the Spirit Prov. 16. 32. that is subduing and well-ordering Those Faculties of the Mind especially You read of a New Spirit Ezek. 11. 19. ch 18. 31. of a contrite and broken Spirit Psal. 34. 18. Psal. 51. 17. a right Spirit Psal. 51. 10. which are principally meant of the Will the Passions and Desires of the Soul And another Spirit Numb 14. 24. may be understood in this Sense as well as in that above-mention'd In the New Testament our Saviour pronounceth those Blessed that are poor in Spirit Matth. 5. 3. He tells us that we must worship the Father in Spirit John 4. 23. St. Paul professeth that he served God with his Spirit Rom. 1. 9. and exhorts us all to be servent in Spirit Rom. 12. 11. In all which Places the word Spirit signifies either the Will or the Hearty Affections of the Soul or both of them 6. In a more general way it signifies the Nature and Temper of a Man Ye know not of what Spirit ye are Luke 9. 55. And this Large and General Acception of the Word is very usual in the Holy Stile 7. More particularly and especially it denotes an Effectual and Operative Inclination Power and Ability to some particular Good or Evil Whence you read of the Spirit of Knowledg Vnderstanding Wisdom of Meekness of Fear and on the contrary of the Spirit of Slumber of Whoredoms of Antichrist and of a perverse Spirit 8. The Rational and Regenerate Part of Man is emphatically stiled the Spirit and is opposed to the Flesh which is the Sensual and Unregenerate Part of Man The Spirit is willing but the Flesh is weak Matth. 26.
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
was in the way of a Miracle It is said the Lord prepared this Fish to swallow up Jonas ver 7. God in an unusual and wonderful manner effected the Deliverance of the Prophet by appointing this Whale to receive him and rescue him from the raging Sea He fitted and prepared him to take him down into the Caverns of his Belly 〈◊〉 he so framed his narrow Throat that he was able to swallow him down whole The Parts were so stretch'd at that time that a greater than Ionas might have pass'd through There is no reason then to object the Natural Frame and Make of the Fish But we may rest in the Septuagint's rendring the word who expresly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and especially we may be satisfied with our Saviour's Determination who hath limited the Signification of those words a great Fish and hath expresly told us that Ionas was in the Whale's Belly Mat. 12. 40. Though the Book of Ionas mentions not a Whale yet here we 〈◊〉 â—ssured that it was that very Fish which was made the happy means of the Prophet's preservation And yet here may be some Uncertainty still for a Whale perhaps may not be taken strictly in this place but may only signify one of the Cetaceous Animals among which those are reckon'd that have Lungs as the Dolphin Seal or Sea-calf Porpus Pristis or Saw-fish Tuny We may hold that some other Fish of the Nature of a Whale but not of that particular Frame as to its Throat is here meant and so the former Objection vanisheth But I think there is a way to reconcile this and yet at the same time we may assert that our Saviour means a Whale properly and strictly so called that is as 't is credibly said to be a Great Fish with a Little Throat so little besure that a Man cannot have any passage through it and consequently that Ionas had not If I may be allowed to offer my particular Opinion I conceive that when 't is said by the Prophet Ionas concerning himself that he was in the Belly of the Fish Chap. 1. 17. and when it is said by our Saviour that he was in the Belly of the Whale Mat. 12. 40. the word Belly is not to be understood in a strict Sense The Hebrew word in the former place is of a Large Extent and denotes rather the Bowels than the Belly i. e. it is oftentimes in the Sacred Writ understood of the Inward and Vnseen Parts of any thing which are call'd the Bowels The Greek word in the latter place is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of a larger Signification and imports any middle or any inward and deep place as in Iohn 7. 38. especially some remote hollow place and so here we are to understand by it some hollow part 〈◊〉 the Fish's Body and consequently it may denote to us not the Lowest Ventricle which is usually call'd the Belly but the Mouth which is a Concave Part of the Body And this is here most Emphatically applied to this particular Fish because as we are certainly informed it hath a Mouth by which I mean all that large place on both sides and in the middle between the Lips or outward Mouth and the Passage down the Throat all which is of a most Wonderful and Prodigious Magnitude it hath I say a Mouth of so vast a Capacity that it may rather be call'd a Belly than a Mouth and therefore is not unfitly termed so although in propriety and strictness of Speaking it is not the Belly but the Mouth We must take notice then that this is the Language and Idiom of the Sacred Writers So Beten venter signifies not always the Belly properly but the inward Parts in general as in 1 Kings 7. 20. and Prov. 22. 18. which latter we translate within thee Kereb likewise which is another word for venter is usually rendred medium intimum intestinum the word is used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks and as Vmbilicus among the Latins for the middle of any thing That Belly or Bowels are used to signify what is inmost and hidden is clear from Psal. 40. 8. Thy Law is in the midst of my Bowels shut up and reposited within my Heart and so in Iob 15. 35. Ch. 30. 27. The Belly in the Stile of Scripture and in other Writers is usually mention'd to express any Inward Receptacle or Place to receive and contain a thing Among Anatomists it hath been made use of in the latitude of the word to signify not only the 〈◊〉 properly so call'd but the other Cavities of the Body the Head and Breast So in that Comparison which our Saviour made between himself and Ionas you may remember that the Heart of the Earth answers to the Whale's Belly to let you see that both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same and signify some dark and remote Receptacles where Things or Persons are laid up for a time As Ionas was in the Whale's Belly so Christ was in the Heart of the Earth to acquaint us that as the word Heart is not understood here strictly and properly so neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies Belly The Heart of the Earth was the Grave or Sepulcher where our Saviour lay though 't was not strictly speaking the Heart so by the Whale's Belly is meant the place where Ionas was held and imprison'd though it was not the Belly in the strictness of Speech But as the Grave is to the Earth so is the Mouth to the Body our Saviour was hidden in the one Ionas was preserv'd in the other viz. in the Mouth of the Whale And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Iob. 7. 38. to denote not properly the Belly though we render it so but the inward Part of Man Out of his Belly shall flow Rivers of living Water alluding to the Cisterns or Vessels of Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd by the Seventy Interpreters Prov. 5. 15. out of which by certain Pipes or Cocks they let out the Water in abundance And further it might be observ'd that those words which express these inward and invisible Parts have their Denomination from the hollowness of them as Kebah ventriculus is from Kab or Kabab cavavit and so Kobah of the same Signification is from the same Root and is so named from its Cavity and that for this reason because these inward Vessels and Parts are able to hold and contain things and also are Channels and Passages to convey and transmit them These are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are call'd so from their hollowness and capaciousness Thus in the Matter before us though we do not restrain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Abdomen the Belly strictly so named yet we take it in its proper and genuine Denotation that is as it signifies that Vast and
he had it from a very Understanding Jew that the Hebrew word Tsagnir signifies both little and great and others that have good Skill in that Tongue assert the same It is to be understood in this place in the latter Sense and so the words ought to be rendred thus Thou Bethlehem Ephratah thou art great among the Thousands or among the Princes of Judah for the Principalities were divided into Chiliads or Thousands Iudg. 6. 15. 1 Sam. 10. 19. Thus the Prophet Micah and the Evangelist Matthew agree for great and not the least are here the same And certainly it is a far better way of reconciling them than that which a Late Writer propounds viz. That whereas we read it Tsagnir it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 progredere go forth for besides that this somewhat marr's the Sense of the place if we go this way to work we may alter a great many places in the Old Testament and in the New too and substitute one word for another when we please and so we shall lose a great part of the Bible in a short time this therefore is not to be allow'd of by any means There are other Nouns of a Contrary Signification as Terugnah which is both a Ioyful Shout Psal. 33. 3. and a Mournful Cry Jer. 20. 16. Chesel is not only Inconstancy or Levity but Constancy or Stedfastness and Confidence And there is a very great Discrepancy if not Contrariety in the rendrings of the word Deshen which is sometimes Ashes and sometimes Fatness But if we be mindful of the Subject Matter spoken of we can't miss of the true Sense But the Verbs which bear a Contrary Sense are most remarkable thus Sakal is lapidare lapidibus obruere commonly also elapidare lapides amovere Isa. 62. 10. Chasar is consecrari Psal. 18. 26. and execrari Prov. 25. 10. Salah is aestimare Job 28. 16 19. and spernere conculcare Psal. 119. 118. Shub is reducere convertere and avertere rebellare both Senses are common in Scripture Iaphang is to be bright and shining yet it may seem to be taken in a contrary Signification in Iob 10. 22. according to Pagnin's Translation tenebrescit sicut caligo and the Vulgar Latin favours it Tamam or tam hath a contrary Sense for it signifies to perfect or finish as in Dan. 9. 24. to finish the Vision and also to consume as in Ezek. 22. 15. I will consume thy Filthiness out of thee Kadash in the usual Import of it is to sanctify but it is used in a quite opposite Sense in Deut. 22. 9. lest the Fruit of thy Vineyard be defiled So for other Verbs it is common to find them in Contrary Meanings as Iarash to possess or inherit commonly in Scripture and to dispossess or disinherit to expel reject and impoverish Gen. 45. 11. and in other Places both which contrary Senses occur together in Iosh. 23. 5. He shall expel them from before you and ye shall possess their Land Expelling and Possessing are the same Hebrew Verb though in different Conjugations So Chata in Kal is to sin but in Piel to expiate or take away Sin There is no other way to know the proper Rendrings of these and other Words before-mentioned but by a diligent attending to the Scope and Design of the Texts where they are And thus we shall perceive which of the Senses is designed though sometimes this is done with some Difficulty I will make choice of a Text to enlarge upon to this purpose The Instances are very usual in Scripture Barak signifies both to bless and to curse and in some Places it may seem not very easy to tell which of these is intended as in those Words of Iob's Wife Iob 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latin renders benedic Deo bless God Arias Montanus and Munster follow this Version and so doth the Learned and Pious Mr. Perkins and accordingly he renders the Verse thus Dost thou still retain thine Integrity bless God and die and makes this to be the Sense of it Thou being now sorely afflicted by God and brought even to Death's Door begin now at length to cast away thy Conceitedness of thy own Righteousness acknowledg God's Hand upon thee for thy Sins confess those Sins before him pray for the Pardon of them and so end thy Days This was good Counsel saith this Worthy Person although the applying of it was mix'd with Mistake and Folly and therefore Iob told his Wife that she spoke like one of the foolish Women But the Septuagint seem to take the Words in Another and Contrary Sense and render Barek Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak some Word or say something against the Lord for the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify so which approacheth towards Our Translation Curse God As if Iob's Wife had said to her Husband Thou hast no reason to speak well of God thou hast been undeservedly tormented by him thou hast been an upright and righteous Man and yet none hath met with such Calamities and Plagues as thou hast done therefore my Advice to thee is that thou wouldst even curse and blaspheme God himself and then make an end of thy miserable Life by laying violent Hands on thy self In this Sense the word Barak is thought generally to be taken in 1 Kings 21. 13. Naboth did blaspheme God though even there the Greek Interpreters render it he blessed God unless by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Word used by them be meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which very Good Authors tell us is the Sense of the Word sometimes by an Antiphrasis Thus as the Apostle saith with the same Tongue with the same Mouth so with the same Word we both bless and curse for the same Word both in Hebrew and Greek is used sometimes for both But it is my Opinion that the Word in the former Place need not be rendred either bless or curse but that there is a middle Signification of it there That we may apprehend this the better we must know what the first and original Sense of the Verb Barak is which I perceive few have enquired into It appears from the best Hebrew Grammarians and Lexicographers that I have met with that this Word primitively signifies to salute or greet in which abstract Sense it is used twice in 2 Kings 4. 29. If thou meet any Man salute him not and if any salute thee answer him not again The Hebrew Word which we translate salute is Barak So in Gen. 47. 7. 10. this Word is used to express Iacob's solemn Saluting of Pharaoh at his coming before him and at his going out of his Presence Iacob saluted we render it blessed Pharaoh But because Kneeling was a Posture of Salutation Barak signifies also to kneel or to salute one with bowing the Knee And thence Berek a Knee and thence some have imagin'd the word Abrek comes which we read was proclaim'd before Ioseph
when he rid forth in State signifying as they think that the People ought to salute him most humbly and even to bow the Knee to him This is certain that Barak is a general Word for Saluting whether at meeting or parting either by Word or Gesture and is equivalent with the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because at such times they generally used to bow the Knee it hath that particular Signification as in 2 Chron. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the LXX So in Dan. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Gen. 24. 11. the Kneeling down of Camels to take up their Burden is expressed by it Yea the word Barak is sometimes transferr'd from its signification of Civil Respect and Kneeling and applied unto Religious Worship as in 2 Chron. 6. 13. Solomon when he pray'd kneeled upon his Knees c. And in Psal. 95. 6. Let us kneel before the Lord our Maker The Word is here made use of to denote bending the Knee in Divine Worship and prostrating themselves before God So that this word Barak in the Original Denotation of it answers to the word Nashak which signifies to salute in a lowly and humble manner to submit and do Obeisance and more particularly Kissing is express'd by it which was a Token of Homage and Subjection of old 1 Sam. 10. 1. But from this first and simple Import of the Word another ariseth which is this viz. to take leave of one because Salutations and Greetings at last end in this Men part and go their way after a short saluting and accosting one another Thus the Word is taken in 2 Sam. 14. 22. Joab â—ell to the Ground on his Face and bowed himself and thanked the King Hebr. Jeberek he took his leave of him he made that Salutation which was becoming at his going out of his Presence In which Notion it likewise answers to Nashak which besides its former Sense signifies to take leave of to bid adieu to one as in Gen. 31. 28. therefore that Valedictory Salutation of Kissing was call'd Neshikah Parashah osculum separationis the Kiss at parting or taking their leave of one another And then there is another derivative Sense of the Word which flows both from this and the former meaning of it and that is twofold for Persons are wont at Saluting and taking Leave to wish well or ill to one another and to express these by good or evil Words whence it is that Barak is either benè or malè precari it imports either to bless or to curse This as I take it is the true and exact Account of the Word and so you see what is the primary and more restrain'd Acception of it and what is the secondary and more general Sense of it Now that which I offer is this that the Word in that Place of Iob is to be understood chiefly in the first and most proper Denotations of it i. e. as it signifies humbly to salute to bow down and do Obeisance or as it signifies to take one's leave According to the former Acception of the Word Iob's Wife speaks thus to him Do not continue to retain thine Integrity or to hold fast thy Perfection as it is in the Original Do not justify thy self before God as if thou wert void of all Guilt but with humble Reverence bow thy self before the Lord adore and worship the most High and submit thy self to him and acknowledg thy Meanness and Sinfulness Do thus and then thou mayst die with Peace and Comfort In this only she might incur the Imputation of speaking foolishly because she like Iob's Friends afterwards had wrong Apprehensions of this Good Man and imagined that he justified himself and was in his own Thoughts a Sinless Person Or else this was the Worser Language of that Woman Take now thy leave of God and die i. e. seeing thou art in this miserable Condition smote with fore Boils from the Sole of thy Foot to the Crown of thy Head ver 7. think not of living but rather desire to quit this World and to be gone Bid God adieu take your Farewel of him and only beg this of him that you may die as soon as may be Or you may suppose this Woman's Language or Meaning rather to be much worser yet even after this sort Take your last Valâ— of Heaven utterly renounce God as well as your Integrity shake him off and have nothing to do with him since he deals so severely with you abandon him for ever and hasten out of the World Though this be not so harsh as downright Cursing of God yet this was indeed speaking like one of the foolish sottish Women as he roundly told her v. 10. The Stile was something too rough to say Curse God She would not speak after that rate to her Pious Confort but she impiously counsels him to take his Leave of God and Religion and to bid an eternal Farewel to both In three other Places in this Book the Word is taken in this latter Sense for it is most probable that in this particular Book the Word is always used in the same Meaning as in ch 1. 5. It may be my Sons have as 't were taken their leave of i. e. tacitely renounced God in their Hearts in the midst of their Pleasures and Entertainments it may be they have had an Aversion to God they have in some measure departed from him for it is not likely that Iob's Children openly blasphemed or strictly speaking cursed God So that part of the 11th Verse of this Chapter and of the 5th of the next which we translate he will curse thee to thy Face seems to be too harsh a Representation even from the Mouth of the Devil of that Holy Man's Carriage for though he cursed the Day of his Birth he never curs'd and blasphemed the Almighty and that to his Face i. e. openly and audaciously but he might be said in some Degree to have forsaken and abandoned God and to have turned himself from him by indulging too much to Impatience and Murmuring And not only these Places in Iob but that in 1 Kings before-mentioned which we translate thus Naboth blasphemed or cursed God and the King may be understood in this Sense He by certain Actions discovered as was pretended that he had forsaken God and revolted from his Duty to the King But I submit this to the Judgment of the Learned Thus you see that Words of Different much more of Contrary Significations occasion some Difficulty in interpreting the Texts where they are found There are many Other Hebrew Words in Scripture which signify Contrary things the Sense sometimes as well as the Letters must be read backwards Nor is the Greek wholly destitute of such Words as in Tit. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred either slow or quick Bellies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both piger and celer The Cretians of whom this is spoken might be said
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
barbarously and maliciously took away his Life because he was a faithful and righteous Person Thus I interpret the Words because I discern that the Apostle alludes to Gen. 4. 10. The Voice of thy Brother's Blood crieth unto me from the Ground Wherefore when he saith Abel yet speaketh it is as much as if he had said his Blood speaketh or crieth It spake long ago and it yet speaks like the Souls under the Altar Rev. 6. 10. How long O Lord holy and true dost thou not judg and avenge our Blood Now by this Text I expound that other in Heb. 12. 24. The Blood of Sprinkling that speaketh better things than Abel for so it is in the Greek The Apostle having said before Abel yet speaks i. e. the Voice of his Blood speaketh or crieth to Heaven for Vengeance he here with particular reference to that Passage assures us that Christ's Blood speaks better things than Abel or than the Blood of Abel which was shed by his Brother for whereas that spoke and cried for Punishment this pleads for Mercy and Pardon Christ's Oblation of himself on the Cross by the Effusion of his Blood speaks better things doth more atone and appease the Wrath of God than the Blood of Abel who was spitefully murder'd did incense and provoke it Thus this is a good way of interpreting Scripture sometimes by comparing one Text with another and observing their mutual Relation Many obscure and less intelligible Passages are clear'd by this Means I will content my self with mentioning one Place more viz. Mat. 24. 34. This Generation shall not pass till all these things be fulfilled Which remarkable Words of our Saviour may seem to have been mistaken by those Interpreters that I have met with and merely because they have not minded the Reference of the Words Some have taken this Generation for the Generation then in being in our Saviour's time and so they apprehend him to speak of something that was soon after to be accomplish'd not unlike some of St. Iohn's Visions which were to come to pass in a short time and consequently that those Signs of his Coming which he had foretold in that Chapter were to be every Day expected and if they were meant of his General and Final Coming then that the Overthrow of Ierusalem and of the World should be about the same time And that some of the Signs mentioned by Christ are to be understood properly and peculiarly of the Iewish Nation soems to be clear from that one Passage in ver 20. Pray that your Flight be not on the Sabbath-day which intimates that the Iewish People were particularly concern'd who solemnly observed that Day By this Generation then they understand the present Generation of the Jews which was at that time and to confirm this they observe that this Generation is applied by Christ to the Jews of that Age Mark 8. 12. The Meaning then of this Generation shall not pass c. according to this Acception of the Word is this that whilst the Jews then living were upon the Earth those things which our Saviour had foretold in that Chapter yea all those things should be fulfill'd This were a very good Interpretation of the Words if the thing it self could be proved that is that within so short a time all those Predictions of Christ were accomplish'd But the contrary is very evident for the Chapter speaks of the Day of Judgment as well as of the Devastation of Ierusalem wherefore all the things that our Lord spoke of were not fulfill'd within the Compass of that Generation and consequently that Period of Time could not be meant when it is said This Generation shall c. Secondly therefore others who are sensible of the Invalidity of this Interpretation understand this Generation in a wider and larger Sense and think that by it is meant the Evangelical Dispensation the whole Series of Time from our Saviour's Days to the End of the World the final Upshot of all things And this is a good Exposition of the Text and salves the Sense very well only there is no Proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the last Age of the World This Period of Time is call'd by St. Iohn the last time by St. Peter the End of all things and by St. Paul the Ends of the World but I do not find that it is any where stiled this Generation therefore I do not see any good Ground to apply it here in that manner as some Expositors have done Wherefore I will offer another Interpretation which I hope will not be unacceptable to the Learned though I confess I do not expect it should be presently received because it is wholly new and unheard of But let Impartial Minds judg of it who will not suffer the mere Novelty of an Exposition to hinder their imbracing of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generation of the Heaven and Earth the Whole Creation of the World this vast Mundane Fabrick So St. Iames uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 3. 6. making it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 8. 19 22. And even among Profane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath sometimes the like Acception and is rendred Seculum the World This shall not pass i. e. be destroyed till all these things be fulfilled as if our Saviour had said The World shall continue as it hath hitherto done till all these things which I have foretold but especially these concerning my Last Coming be accomplished but immediately after the fulfilling of them this Generation of the Heavens and Earth this Frame of the World shall be set on Fire shall be consumed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this Signification here i. e. that it imports this System of Heaven and Earth I gather from the Reference of this Verse to the immediately ensuing one Heaven and Earth shall pass away but my Words shall not pass away where you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Generation of Heaven and Earth shall pass away but my Words my Predictions concerning future things which you have just now heard from my Mouth shall not pass away Which is as much as if he had said This great Structure of the World shall perish at last Heaven and Earth shall be destroyed by a general Conflagration but new Heavens and a new Earth shall arise in their room which shall be a Building not made with Hands not of perishing Materials but such as shall last eternally And of this Nature is my Word and Promise such are all my Predictions and particularly this of the Signs of my Coming it shall never be null'd and abolish'd The applying of the words shall pass to the Heavens and Earth immediately after shews that Christ means by this Generation the whole World expressed by Heaven and Earth You see then how sitly 't is said here
Generation did not mix with another but they were to match together wherefore in giving the Pedigree of one that of the other also is given at the same time Hence Christ is call'd the Son of David Mat. 1. 1. and in other Places not that he was so in respect of an Earthly Father for he had none but by reason of his Mother who was of the House of David So then the Genealogy of Ioseph and Mary is to be reckon'd as the same and that is the reason why one of them only viz. Ioseph is distinctly mentioned And yet you may observe a very Great Difference in the Genealogies of St. Matthew and St. Luke and one may be said to be Ioseph's and the other Mary's Genealogy that is those Persons from whom more immediately Ioseph descended are mention'd by the former Evangelist and those from whom more directly Mary descended are mention'd by the latter St. Matthew's Genealogy gives Ioseph's Pedigree from the House of Solomon and St. Luke's gives the Blessed Virgin Mary's from the House of Nathan The one saith St. Hilary sets down the Royal Stock of Christ by Solomon the other shews his Priestly Lineage by Nathan Grotius speaks more consistently telling us that St. Matthew takes notice of the Right Succession in his Genealogy but St. Luke hath regard to the Right of Consanguinity The short is we have Christ's Genealogy not only as it respects his Reputed Father but his Own Mother Matthew being a Jew doth according to the Legal way deduce the Line of Ioseph the supposed Father of Jesus Luke being a Gentile follows the Law of Nature and writeth Mary's Descent from whom being his Mother Christ really came And yet after all this and much more which hath plausibly and probably been said by Writers on this Subject we are certain of this that both St. Matthew and St. Luke's Genealogy derive Christ's Line from Ioseph We find that both of them terminate expresly in Him Iacob begat Ioseph saith St. Matthew ver 16. and so ends the Descent St. Luke who reckons another way yet makes the lineal Descent of Christ from Ioseph Iesus being as was supposed the Son of Joseph Luke 3. 23. This we must assert and we can't do otherwise because the thing is so plain before us that he that runs may read it in express terms Moreover this was according to the constant Custom of the Jews who always deduced the Pedigree from the Father and we know that Ioseph was our Saviour's reputed Father But then you will say if both the Genealogies belong to Ioseph what is the reason that they differ so much Whence is it that the same Names and Persons are not mentioned in one that are in the other if they be the same Genealogy This Query hath been warmly pursued and divers Answers have been return'd to it But the true one is this that where there were so many Names and Persons the Evangelists might pitch on whom they pleased It being their Design only to draw up a Pedigree in a desultory way and not to mention all from whom our Saviour descended it was in their choice to take who they thought fit either Persons nearer or further off they might insist on this or the other Stock as they saw convenient It is no wonder then that the Names and Number of the Persons in the two Genealogies vary for St. Matthew and St. Luke proceed in a different way and derive the Pedigree from distinct Stocks This is the true reason why there is so great a Difference in the two Genealogies why the Persons whence the Lineage is drawn are not the same in both the Evangelists Yet it evidently appears from both ways of framing the lineal Descent that our Lord sprang from the House of David which was the main thing designed and aimed at in these Genealogies Now this is effectually done by propounding of Ioseph's Descent for seeing no Genealogies were reckon'd among the Jews by the Woman's side and seeing the Pedigrees of Women were not wont to be recorded among them no more than their Age whence the only Woman whose Years of her whole Life are recorded in Scripture is Sarah Gen 23. 1. it is manifest that when Ioseph's Lineage is set down that also of his Wife and consequently of her Son is set down also Which is grounded on what I said before viz. that the Jews generally married within their Tribes that the Inheritances might be preserved in the same Tribe they were in and not be translated to another The Injunction was plain and positive Numb 36. 6. To the Family of the Tribe of their Father shall they marry and though afterwards a Special Reason is given viz. because the Inheritance should not be alienated yet the Injunction was General and concern'd both Rich and Poor and though there be some Examples of a contrary Practice in the Sacred History yet we cannot thence argue that the Law was not General Yea the Iewish Masters tell us that the Woman after the Contract of Marriage though she was before by her Family of another Tribe and Lineage different from her Husband yet by virtue of that Contract she was adopted into the same Tribe with him to whom she was espoused and so was ever after legally reckon'd to be of that Tribe and the Progeny which afterwards was born of this Woman was accounted to be of the same Tribe Thus it is plain that when Ioseph's Lineage is described by the Evangelists that also of the Blessed Virgin Mary and of our Lord himself is determined We have reason then to assert this Proposition that the Pedigrees mentioned by St. Matthew and St. Luke are both of them properly the Genealogies of Ioseph Which I find most Writers on this Theme are loth to acknowledg yea they tell us positively that one is Ioseph's and the other is the Virgin 's Genealogy But if we will make use of our Eyes and behold and read the Pedigrees themselves as they are delivered by the Evangelists we must be forced to confess that Ioseph is in the beginning of the Genealogy in St. Luke and in the end of that other in St. Matthew only in this the one differs from the other that the former reckons Ioseph's Lineage upward and the latter downward But this is common to them both that in the Line of Progenitors which they set down they skip over many Persons and when this or the other Person was the Son of such an one 't is sometimes meant that at a great Distance he was his Son or rather his Kinsman as the Hebrews use the word Son If we take but this one thing along with us in our perusing of these Pedigrees it will help us to go through most of the Difficulties we meet with in them and this you will find made use of to this purpose by those that have travell'd with great Industry in this Point and have undertaken to solve the hard Passages in either of the
Infallible This is that more sure Word of Prophecy which St. Peter preferreth before Eye-Witnesses and Voices from Heaven 2 Pet. 1. 16 c. Yea though an Angel from Heaven should preach any other Doctrine than what the Apostles preach'd and afterwards committed to Writing St. Paul pronounceth him accursed Gal. 1. 8. These Infallible Records these undoubted Oracles of the Holy Ghost in Scripture are the standing Rule of Belief to all christians even to the End of the World On this they may rely with Confidence as on an Unerring Guide for it is not like other Books which are made by Men and therefore are not void of Errors and Mistakes but the Author of it is God who is Truth it self and can neither deceive nor be deceived Thus the Canonical Books of the Old and New Testament are the Compleat and Absolute Rule of our Belief and of all Supernatural Truth 2. They are the Perfect Rule of Life and Manners they contain all things to be Done as well as to be Believed Here is the Decalogue the Sum of all our Duty towards God and Man and the Necessary Precepts of Life comprised in it are often repeated enlarged upon and explained through the whole Sacred Book To these are added the Evangelical Duties of Self-denial Mortification Poverty of Spirit Purity of Heart Brotherly Love Heavenly-Mindedness Circumspect Walking Redeeming the Time Abstaining from all appearance of Evil Giving no Offence to any and many others of the like Nature The Writings of the Gospel forbid us to be Carnal Sensual and Earthly and call upon us to converse with Spiritual and Celestial Objects to to set our Affections on things Above and to work our Minds to such a Temper that we may desire to depart out of this Body and to be with Christ which is far better than groveling here below And Christianity promotes this Heavenly-mindedness by giving us a Power over Our selves by restoring us to a Government of our Bodily Appetites and Passions so that the Soul thereby becomes Pure and Defecate purged from all mundane Dross and Filth fitted for Heavenly Joys and therefore most earnestly breathes and longs after them Here we learn that Christianity is repugnant in all things to Satan's Kingdom and designedly promotes the Kingdom of God it bids us not seek our selves and aim chiefly at worldly Respects but it enjoineth us to Humble and Debase our selves and to Glorify God in all to advance his Honour in the World and next to that to look after the Salvation of our own and others immortal Souls These are the Noble and Worthy Designs of Christianity and the Laws of it their Business is to take us off from those low and mean Projects which Men of the World carry on and to set the Soul of Man in a right Posture and to fix it on right Ends. The Christian Precepts reach to the Hearts of Men they restrain the secret Thoughts and inward Motions of the Mind they curb the inordinate Desires and Wishes they temper the Affections and Passions especially they forbid Revenge Malice Hatred and they direct us to love God and to bear Love to all Men for his Sake The Christian Laws give Rules for our Words and Speeches and will not allow them to be Idle and Vain much less Prophane and Impious but they command our Discourse to be always with Grace season'd with Salt to favour of Goodness and Piety and to be for the Edifying of those we converse with The Commandments of the Gospel do also govern the Outward Actions of our Lives and bid us be Holy in all manner of Conversation They enjoin Chastity and Continence Temperance and Sobriety they forbid Lust and Luxury Pride and Sensuality They teach Courtesy Affability Meekness Candour Gentleness towards our Brethren They bid us be Kind and Charitable to all and even to love our Enemies Christianity is a Religion that is exactly Just and gives the strictest Rules of dealing Honestly and Uprightly with our Neighbours Even Morality which is the very Foundation and Ground-work of All Religions is most Illustrious here Christianity hath the Impress of Reason Civility and all Acceptable Qualities It forbids nothing that is Fitting and Decorous it countenances all that is Manly and Generous it is agreeable to the Law of Nature and the Reason of Mankind In these Sacred Writings the Duty of Christians is set down not only as they are Single but as they stand in relation to others and as they are Members of the Community There are Peculiar Lessons for Persons in every Condition for Husbands and Wives for Masters and Servants for Parents and Children for Superiours Equals and Inferiours They are all provided here with Instructions and Directions proper to that State they are in They are very Remarkable Words which a Reverend Divine of our Church uttered Would Men apply their Minds saith he to study Scripture and observe their own and others Course of Life Experience would teach them that there is no Estate on Earth nor humane Business in Christendom this Day on foot but have a Ruled Cafe in Scripture for their Issue and Success This is a Great Truth and is no mean Demonstration of the Excellency of these Holy Writings which I am speaking of Here are also the most Notable Instances of all those Vertues and Graces which adorn the Life of Man Here is the Example of Abel's sincere and acceptable Devotion of Enoch's walking with God of Noah's untainted Faithfulness amidst the Temptations of the corrupt World of Abraham's Faith and Self-denial when he offered his only Son on the Altar of Ioseph's Resolved Chastity when he once and again resisted the lustful Solicitations of his Mistress Here is the Example of Moses's Publick Spirit who desired his Name might be blotted out of the Book of Life rather than that Nation should perish Here you read of Aaron's submissive Silence of Reuben's fraternal Commiseration of Rohab's Seasonable Wisdom which was the Effect of her Faith in concealing the Spies that were search'd for Here we may observe Phineas's Active Zeal Eli's Entire Submission to the Divine Pleasure Iob's Invincible Patience Iosiah's Early Piety his and Iehosaphat's Care to reform the Church Ionathan's entire Friendship Manasses and Peter's Repentance Iohn Baptist's Austerity the Centurion's Faith Stephen's Charity to his Enemies at his Death Briefly here is commemorated the Religious and Holy Demeanour of all Ranks and Degrees of Persons whether in Prosperity or Adversity whether in Youth Manhood or Old Age or in whatsoever Condition of Life they were placed Where can we find such glorious Atchievements as the Sacred History recounts unto us Where are there such Perfect Paterns of Vertue Where do you meet with such Noble Acts as some of the Holy Patriarchs Prophets and Apostles are celebrated for The Great Heroes spoken of in the Writings of the Pagans are generally but Ideas of Vertue and a kind of Harmless Romances to preach Goodness to Men. Virgil's Aeneas Xenophon's
the Iews or other Eastern People but they made Broad Cakes and these they broke with their Hands whence we so often read of breaking Bread If they were somewhat thick they were generally call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loaves of Bread 1 Sam. 10. 3. but if they were very thin or if they were of a siner sort of Flour they had the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cakes Lev. 7. 12 13. From these Sacred Records we may also learn what was the Primitive Drink Foo though 't is not expresly said any where that they drank Water before the Flood yet we may rationally gather so much because this simple Element was most sutable to their simple and plain sort of Feeding which is in direct Terms express'd And that this was the general Beverage after the Flood also we are assured from positive Texts Gen. 21. 19. 24. 14. Iob 22. 7. 1 Kings 13. 22. Prov. 25. 21. Likewise from these Authentick Writings we know that another Liquor which was denied to the world before was now granted them viz. Milk Gen. 18. 8. Deut. 32. 14. Iudg. 4. 19. Cant. 5. 1. Yea Wine the choicest of all Liquors became the usual Drink of those Eastern Countries which was occasion'd thus the Knowledg of which can be known only from Scripture originally God having granted an Indulgence to eat Flesh Noah took it for a sufficient Intimation that they might change their Drink sometimes wherefore he being a Man of Observation and Prudence gathering from the goodness of Grdpes the virtue and benefit of Wine for even before the Flood they did eat Grapes as all other Fruits of the Earth but drank no Wine unless we grant that the bold and luxurious Sinners of Cain's Offspring sometime before the Deluge knew this Liquor and abused themselves with it for 't is said they drank Luk. 17. 27. i. e. they excessively gave themselves to some Strong and Intoxicating Liquor Noah I say understanding the benefit of Wine and apprehending how seasonable and comfortable it would be at that time when the Flood had so chill'd the Earth and Air and made every thing look bleak and dismal he began to be an Husbandman â—â—h Haadamah a Man of the Earth Gen. 9. 20. and among other Instances of his Husbandry he planted a Vineyard he set Vines in that warm Country where he was seated viz. Armenia He chose this as a proper Soil for them for Armenid is noted for an excellent Ground for Vines and the Vines of that Place are celebrated by Historians Others planted Vines before him mixing them with other Trees but Noah planted a Place of Vines only this is properly Kerem Vineâ— Others had planted Vines in their Grounds that they might eat the Grapes that grew on them and perhaps some as was hinted before had preserv'd the Juico of them and made themseves drunk with it but Noah's Plantation of Vines was purposely in order to make Wine of the Fruit of them Thus he was the First that planted a Vineyard the skilful ordering of that generous Fruit to this particular End was first found out by him And now when the Good Old Man had taken this Pains and we may suppose was very weary and thirsty he began to taste the Fruit of his Labours which happen'd to be with ill Success for he had chosen so excellent a Spot of Ground and had so richly cultivated it that the Product of it proved too potâ—nt the Liquor of that noble Plant which he too rashly made an Experiment of and with some Greediness took down was too strong for his Brain But as he sinned once in this kind so he never did the like again Yea as he found out Wine so 't is not improbable that he admonish'd Men from his Failing to use it soberly What the Paganâ—â— Writings say of the first Inventer of Wine is little to be heeded unless you refer it to this Noah who is represented by their Bacchus and Ianus They all agree that the former of these first planted Vines and found out the Art of managing them and made Wine of the Fruit of them wherefore they confound him with the latter viz. Ianus who had his Name from Iajin Vinum This was no other than Noah the happy Author of this Boon to Mankind And his Sons propagated this Art he especially that went to inhabit in Africk whence as was observed by an Antient Writer the Poets feigned that Dionysius in the Days of Deuâ—alion discovered this Art of making Wine to the Person that entertained him in Africk They had antiently other Strong Liquors besides Wine the general Word for which wa◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 10. 9. Numb 6. 3. Iudg. 1 3. 4 7. 29. 9. Isa. 5. 11. 28. 7. Prov. 20. 1. rendred always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Seventy except in two Placesâ— Psal. 69. 12. Prov. 31. 4. where 't is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Word is once mentioned in thâ— New Testament viz. Luke 1. 15. and is rendredâ— by our Translators as the word Shacar in the Old Testament strong Drink It is all Inebriating Drink saith Origen So saith another Greek Writer with whom agrees a Learned Latine Father But others that have criticized on the Word especially the Hebrew Doctors tell us that 't is all Strong Drink except Wine But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 1. 22. Hoâ— 4. 18. is a Word that signifies Wine properly so called i. e. the Juice of the Grape and also alâ— factitious Wines i. e. strong Liquors made of Mulberries Palms Pine-nuts Apples Pears and other Fruits So that what we call Sider Perry c. is that Drink which was by the Hebrews call'd Soba Aâ—d the Rabbins comprehend under this Term Ale and tell us there was such a sort ofâ— Liquor of old in use among the Medes and Persians the same which was antiently used in Egypt and found out by Osiris one of the Kings of that Place for Diodorus the Sicilian relates that iâ— the Countries where there were no Vines this King caused them to make a Drink of Water and Barley which Herodotus had before taken notice of calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barley-wine is mentioned by Athenaeus I will only add here under this Head that they used of old to dash and mingle their Wine with Water whence a Cup of Mixture Psal. 75. 8. is a Cup of Wine and Wine is expressed by Mixture according to the Hebrew Prov. 23. 30. And since I have gone thus far and have enquired into the First Eating and Drinking of the People of the World I will proceed further on this Subject and from the same unquestionable Records give some Account of the Posture which they used in Eating and Drinking We may here inform our selves that at first they sat at Meat i. e. they either spread something on the Ground and sat upon it or
drank more freely sit up a little but for the most part they were in this leaning lolling Posture This became a general Custom among the Greeks and Romans as Authors relate but the first Rise of it was from the Eastern People and this we have first discover'd to us from the Holy Scripture which mentions Ahasuerus's Supper and the Rich and Gaudy Beds used on that Occasion Esther 1. 6. That the Persians lay on Beds at their Banquets may be gather'd from Esth. 7. 8. Haman was fallen on the Bed where Esther was From these and other Oriental People this wanton and effeminate Usage came to the Iews Those among them that were Luxurious Feeders lay along with their Bodies stretched out at their Feasts This seems to be intended in Amos 2. 8. they lay themselves down upon Clothes belonging to Bedding at Feasts But more expresly 't is said of them Ch. 6. v. 8. they lie upon Beds of Ivory and stretch themselves upon their Couches The next Words which particularly make mention of their Eating and Drinking and the usual Attendants of them at high Festivals viz. Vocal and Instrumental Musick and Odoriferous Ointments shew that it is meant of their lying on Beds at their Feasts Wherefore I can by no means approve of what our Learned English Annotator saith that the Custom of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at Meat is not mention'd in the Old Testament And afterwards these Dining Beds began to be a general Custom among the Jews and the best and holiest Persons complied with this Practice insomuch that leaning or lying upon them was the Posture used by our Blesâ—ed Saviour and his Apostles at the Passover as well as at other times The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the New Testament to express this particular disposing of their Bodies although our Translators render it by sitting down to Meat or sitting at Meat And if we would know what was the Particular Manner of placing themselves in those Days at their Mensal Beds this may be learn'd from several Passages in Scripture as well though not so largely as from the Greek and Roman Writers nay here are Antienter Instances of that way of disposing their Guests than in any other Authors whatsoever A Room was generally spread with Three Beds therefore by the Romans call'd Triclinium one of which was situated at one end of the Table the other two at both Sides and as for the other part or the end of the Table it was left clear for the Waiters to serve up the Dishes Generally three or four lay upon a Bed together but this is to be understood of Men only not of both Sexes For it was not usual for the Women and Men to eat promiscuously at one Table on one Bed because the Posture was not fit and decent for the former These therefore usually had a Triclinium by themselves and feasted apart thus Ahasuerus feasted the Men and Vashti the Women Esther 1. 3 9. So the Daughter of Herodias went to her Mother in another Room feasting at the same time at another Table Matth. 14. 2 8. for she stept thither to take her Mother's Instructions and then came in straightway unto the King Mark 6. 25. So it was with the Greeks generally the Women did not dine and sup together with the Men. But it was otherwise with the Romans yet this distinction at first was observ'd by them that the Men lay along at Meals the Women sat but afterwards in the degeneracy of Times the same Posture was used by both Sexes Again we find that this Discumbiture as well as the other Posture before spoken of was not in a disorderly manner but every one had his Place according to his Dignity When thou art bidden of any Man to a Wedding i. e. to a Wedding-Feast lie not or lean not for so it should be rendred according to the Greek in the highest Room in the chief Place of Decumbiture Luke 14. 8. for the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last or lowest Place ver 10. The Invited did not take what Place they pleased but the Worthiest were placed first therefore the Pharisees who thought themselves Persons of the greatest Worth ambitiously sought after the highest Places they loved the uppermost Rooms at Feasts Mat. 23. 6 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 't is in the singular Number though we render it as if it were plural the dining Bed which they knew was usually preferred before the rest and the chief and most honourable Situation in that Bed they also affected The Order of placing was this the Chief Guest did lie at the Head of the First Bed with his Feet behind the back of him that lay next to him so the second Man's Head rested in the first 's Bosom and his Feet were behind the Back of the third To this Antient Way of lying along at Eating those Words in Cant. 2. 6. His left Hand is under my Head and his right Hand doth imbrace me seem to refer for this is supposed at a Feast a Country-Banquet in a Garden or Orchard ver 4. 5. which was the antient Usage and thence we read that Canius a Roman Knight bought a Garden of Pythias in order to invite his Friends and feast them there The Person according to the Situation before named might if he pleased lay his left Hand under the Head of him that lay next to him and was in his Bosom and he lay also conveniently to imbrace him with his other Hand or Arm. Thus 't is said the Disciple whom Iesus loved leaned on his Bosom John 13. 23. And again ver 25. He lay on Iesus's Breast which is a plain Proof of this Order of lying at their Suppers at that time Our Saviour had the first and chiefest Place Iohn who was dearest to him lay next to him and lean'd his Head in Christ's Bosom For this was the Custom of those times their Favourites and Friends and such as they loved most were placed just below them so that they could rest their Heads on their Breasts That this was a Sign of Familiarity Love and Respect is evident from that of Pliny the Younger Coenabat Imperator cum paucis Veiento proximus atque etiam in sinu recumbebat The Bride 's proper Place at Supper was the Bridegroom's Bosom according to that of the Poet Gremio jacuit nova nupta mariti And those of either Sex that were intimate and dear to them had this Privilege as we learn out of Tully and others Here then we may guess at the Manner of our Saviour's lying at Supper with his Apostles who with him were thirteen in all Three Beds being placed about the three Sides of the Table there were four Persons in one four in another and five in a third or
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and by it self is according to Hesychius as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Lydians and Ionians Lucan makes the Phoenicians the first Inventers of Letters Phoenices primi famae si creditur ausi Mansuram rudibus vocem signare figuris Now when these are said to have first found out Letters and when these Letters are signally stiled Phoenician it is as much as if they had called them Hebrew Letters so named from that Famous Hebrew Moses and the People of that Denomination for it is acknowledg'd by all the Learned that Phoenicians and Hebrews are â—â—e same in several Authors The old Distinctioâ— was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those of Syria that inhabited the Contineâ—â— had the name of Syrians but those that border'd 〈◊〉 the Maritime Coasts were call'd Phoenicians wâ—â— were the same with the Canaanites When wâ— find Pliny professing Literas semper arbitror Assyriâ—â— fuisse we cannot but know that by Assyrian the Country of the Patriarâ—hs and even the Iewish Nâ—â—tion are pointed at When therefore he saith he is of Opinion and always was that Letteâ—â— were first of all Assyrian it is certain that he coâ—â—firms what I am now suggesting And when thâ— Gentile Historians tell us that the Invention 〈◊〉 Letters was from Cadmus it is to our presenâ— Purpose to observe who this Cadmus was He 〈◊〉 said to be a Tyrian or Phoenician whence hâ— hath the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrophoeniâ—cian Traffiker given him in Lucian's Council of thâ— Gods This was he that brought the use of Letters to the Greeks which shews that the Origininal of them was from Canaan from the Hebrews who were stiled Phoenicians Besides that the Greek Alphabet was taken from the Hebrew not only the Names but the Order and Figure of most of the Letters do plainly shew And when it is said by Plato Diodorus Siculus Tully and others that Mercurius and Thoth who were the same Person were the Inventers of Letters and Erudition Moses is meant for he is the true Mercurius as I have had occasion to prove by very convincing Arguments in another Place This seems to be referred to in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Muses who are the celebrated Authors of Learning and all Ingenious Arts for Plato who was the greatest Searcher into Antiquity of all the Philosophers acknowledgeth that this Word is borrowed from the Barbarians and 't is well known who are the Barbarians with the Greeks viz. the Hebrews which makes me think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Corruption of Moses and that what is said of the Muses is to be understood of him and consequently that he was the First Inventer of Letters and of Learning Hence it is that the same Divine Philosopher in another Place expresly testifies that the Greeks received their Names and Letters from the Barbarians who were elder than they Lastly I will mention that Notable Passage in Plutarch who speaking of the Egyptians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they think that Hermes was the Inventor of Grammar where by Grammar is meant all Good Letters and by Hermes we are to understand Moses who as hath been said already is universally own'd to be the Antient Hermes To this Excellent Man it pleased God to reveal the Art of Writing setting him an Illustrious Copy upon the two Tables with his own Hand so that next unto God himself he was the first Inventer of Letters or Written Characters He who when an Infant was wrapp'd up in the Egyptian Papyrus as you shall hear afterwards was most congruously the Principal Author of Writing on it and adorning that and other Materials with Letters The first Penman and Writer of the Bible had the Glory of this Discovery viz. to be the first Author of Writing These Sacred Records acquaint us also what were the First Ways of Writing or making Letters They let us know what Materials they of old wrote upon and what Instruments they wrote with Here we learn that the first way of Writing was Sculpture or Carving i. e. they cut their Letters in Stoâ—â— or Wood or some other hard and solid Matter We read that Moses or rather God himself 〈◊〉 graved his Laws on Stone Exod. 34. 1. Deut. 〈◊〉 and the People were commanded afterwards to write these very Laws after the same manner Deut. 27. 3 8. This is the First and Antientâ—â— Way of Writing that we read of Stones were their Books of old On these they engraved the Characters which they had learn'd The Egyptiâ—â—â— did thus saith Iamblichus before their Inventâ—â—â— of Paper The Babylonians writ their Laws 〈◊〉 stony sort of Substance saith Pliny Of such 〈◊〉 of Writing speaks Herodotus And all the 〈◊〉 Marble Monuments which Rome affords and arâ—â—â— this Day to be seen witness the Antiquity of 〈◊〉 Engraving On Wood and Trees it was usual to carve their Letters of old Thus they writ the Names of the Tribes on twelve Rods Numb 17. â— and Ezekiel was bid to write upon Sticks smaâ—â— Pieces of Wood Ezek. 37. 16. Writing on a Tâ—ble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the LXX super buâ—â—â— according to the Vulgar Latin Isa. 30. 8. may refer to this I suppose This Writing in Wood was not unusual among some of the Gentiles So Shepherds and Lovers used to cut their Names on the Barks of Trees of old This is called Teeneris incidere amores Arboribus Some of the old Roman Laws were written in Tables of Oak and from sufficient Testimonies in Authors it might be proved that they cut Letters in Wooden Tables i. e. thin Slices of Wood which were call'd Codices But afterwards it was the Custom to cover these Tables with Wax and so to cut their Characters on it of which sort it is probable was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writing-Table that Zacharias call'd for Luke 1. 63. These Waxen Boards were in use in the time of the Trojan War as appears from Homer Il. 6. And that they were frequent among the Romans and others is attested by Pliny Quintilian Plautus Martial and most of the Latin Writers Of engraving Letters in Gold there is an early Instance in Exod. 39. 30. where we are told that Holiness to the Lord was written on a Golden Plate and worn on the High Priest's Head So Dio relates that they antiently made Letters in Gold and wrote in Silver The drawing of legible Characters on Lead i. e. thin Leaves of that Metal is recorded in Iob 19. 24. of which there were afterwards Examples in Pagan Writers as in Pausanias who tell us that Hesiod's Poems were thus written And Publick Records and Decrees saith the other Pliny were wont to be transcribed into these Sheets of Lead because they were accounted Lasting and Durable For the same Reason the Twelve Tables of the
Pâ—rlege rubras Majorum leges At other times they made use of Chalk and of Coal both which are mention'd by Persius Illa priùs cretà mox bâ—â—c carbone notasti But these were used only on special Occasions and were not the ordinary manner of Writing therefore 't is no wonder that the Bible is wholly silent aâ— to this But it mentions the Writing Instruments that were of common Use as first those which were peculiar to the Harder Materials those wherewith they made Incision into Stone Wood c. Accordingly it tells us that they used an Iron Pen or Style and therewith cut what Characters they thought fit in them Of this we have mention in Iob 19. 24. where that holy Man wisâ—â—th that his Complaints were written down and recorded that future Ages might take notice of them which Moses or some other Inspired Person who digested and compiled this Book thus expressetâ— O that my Words were engraven with an Iron Pen and Lead with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Seventy made of Iron and with Lead plumbi laminâ as the Vulgar Latin a thin Sheet or Plate of Lead on which they engraved Letters with this Iron Pen. And in the next Clause of this Verse he wisheth yet further that his Words might be written in the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX render it ut sculpantur in silice the Vulgar Latin following the Septuagint as it generally doth every where which refers to the antient manner of writing in those Days which was by Engraving of Letters not only on Leaden Tables but on Stone and Flint with Iron Pens or Bodkins These were the first Instruments used in writing in the World And when Ieremiah saith The Sin of Judah is written with a Pen of Iron and graven upon the Table of their Hearts it is an Allusion to this Practice though here another Word is used viz. Cheret from Charath sculpsit whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a graving Tool and so is rendred Exod. 32. 4. With this they made the Letters on Wood and Stone and such like hard Substance and in Wax-Tables Next the Scripture takes notice of the antient Instrument which was proper to the other way of writing viz. upon the softer Materials as the Papyrus and Parchment This is called Shebet which Word in other Places is rendred a Scepter We read that the Tribe of Zebulon afforded some that handled the Pen of the Writer Judg. 5. I4 such as were dexterous at this Instrument such as knew how to wield this Shebet this Writing-Scepter with Art and Skill In other Places it hath the same Names that were given to the Engraving Pen thus it is stiled Cheret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint Isa. 8. 1. the Pen of a Man i. e. such a Pen as Men usually writ with in those Days when they wrote upon any soft and yielding Matter and that was a Reed which is confirm'd to us by Ier. 8. 8. where Gnet the Pen of the Scribes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Interpreters And in Psal. 45. 1. where it is again call'd Gnet the Pen of a ready Writer the same Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin Calamus which is the Word used by Martial and others for the Egyptian Reed Which was the Writing Pen in their time Dat chartis habiles calamos Memphitica tellus And Aquila a Learned Jew who knew the genuine Meaning of the Hebrew Word in this Place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. juncus arundo aquatica wherewith they antiently writ It appears then that Egypt afforded both Paper and Pens the former was of that Rushy Plant before described the latter were of a Reed growing in the same Place viz. about the River Nile and the fenny Parts of Egypt which being dried and hardned and conveniently shaped was the usual Instrument of writing before the Invention of Quills It was so made that it would contain and convey in it a black sort of Liquor which answers to our Ink which we use at this Day into which they used to dip it To this antient writing with Ink or such like dark Substance some have thought Ezek. 9. 2. hath reference where we read of the Writers Inkhorn but though the Hebrew Word be rendred Atramentarium by the Vulgar Latin yet in its Original Signification it hath no reference to that particular thing but may be translated a Pen-case or a Writing-Table as well as an Inkhorn From the bare Sound of the English Word we cannot infer the thing it self We may as well affirm the Art of Printing was found out and practised in Iob's Days because he wisheth that his Words were printed in a Book Job 19. 23. But there is a Place to our purpose and that is Ier. 36. 18. I wrote them i. e. the Words which Ieremy spoke with Ink in a Book The Antient way of writing appears from what Baruch here saith that he wrote Ieremiah's Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atramento which was the black and inky Matter whatever it was that was laid on by his Pen in writing This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention'd 2 Cor. 3. 3 2 Ep. Iohn v. 12. and again 3 Epist. v. 13. where it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which shews what was at that time the way of writing viz. with Reed-Pens dipp'd in Ink which as we are told by Pliny and Persius was variously prepared The Greeks and Romans made it of Soot saith the former of these Writers and from him and Persius we learn that the Africans used the dark Excrementitious Humour which the Sepia afforded them and other black Juices serv'd for Ink in other Countries Thus the most Antient as well as the most Authentick Memoirs concerning Letters and the Manner of Writing are in the Books of the Holy Penmen Thus the Foundation of all Grammar and the Root of all Learning is laid here Next unto Grammar I might mention History the first Father of which was Moses whose Writings begin the Bible All that I will say of him under this present Character is this that we are solely indebted to him for our Knowledg of the Transactions of the First Ages of the World As he wrote before all other Historians so he gives us an Account of those things which none besides doth wherefore his Books are the Key of all History To him are added Others who are not only of admired Antiquity but ought to be prized as much for the Admirable and Various Matter they communicate Here are Excellent Historical Passages of all sorts Religious and Civil Sacred and Profane Foreign and Domestick relating to Politicks and Oeconomicks to Publick and Private Affairs Yea the Title of Procopius's History belongs only and properly to these Sacred Chronicles for here the Secrets and Depths of all Antient Occurrences are
Philo speaking of this very Matter is a Prelude to Empire and Government Yea he runs this too far adding that he is clearly of the Opinion though he may be laugh'd at for it that he only can be a Perfect Compleat King who is well skill'd in the Shepherd's Art and by taking Care of lesser Animals hath learnt how to preside over greater ones But though this be extravagant and not becoming that Learned Man yet it is a Sober Truth that a Retired Contemplative Life such as the Pastoral was in those Days is a good Preparative to Publick Action and Business Accordingly Moses when he had been forty Years a Shepherd was appointed by God to feed Israel and to spend the remaining forty Years in that Employment To which purpose he was sent back by God into Egypt to be a Deliverer to that oppressed People and to conduct them into the Promised Land Being arrived there he delivered his Message to Pharaoh and earnestly solicited him to attend to it and to obey the Command of the King of Kings Which when he after several Offers of Compliance at last refused Moses with the Israelites forsook Egypt not fearing the Wrath of the King who they knew would soon pursue them and this their Valiant and Undaunted Captain by a Miraculous Hand led them safe over the Red Sea and placed them out of all Danger of the Egyptians whom presently after they saw lying dead upon the Shore And this was the Man who was their Constant Leader in the Wilderness here he is their only Guide their Counsellor their Oracle in all their Difficulties By his Ardent Prayers he was wont to avert the Divine Vengeance when it was lighting on them and by the same Fervent Breathings and Cryings he procured them the Greatest Blessings they desired and stood in need of This was the Person that was taken up by God into the Mount and had the peculiar Favour and Honour of conversing most Familiarly and Intimately with him and in that had the Prelieminence of all the Prophets that ever arose in Israel for none of them were admitted to that singular Dignity vouchsafed to him namely to know God Face to Face He was the Man employed by God to receive the Law for the Jews which he delivered to them with great Care and Faithfulness often Repeating and Explaining it shewing them the Reasonableness Usefulness and Excellency of those Constitutions and Statutes which were given them by God continually teaching them to understand these Laws aright and encouraging them to practise them insomuch that he hath gain'd among all Nations the Name of a Law-giver far surpassing that of Lycurgus among the Lacedemonians or of Solon among the Athenians or of Numa among the Romans Of this Admirable Person this short but comprehensive Character is given by St. Stephen that he was Mighty in Words and in Deeds He that was not eloquent not a Man of Words as 't is in the Hebrew he that was slou of Speech and of a slow Tongue for which Reason Aaron was his Mouth i. e. his Spokesman to the People was Mighty in Words How can this be Very well A Man may want Eloquence and yet be a Great Orator Demosthenes had a natural Impediment in his Speech and so had Tully and neither of them could quite conquer it by their Art and Industry Their Oratory lay more in the Matter and their wise framing of it than in the Words they spoke So was it with this Great Man if I may compare him with them he was mighty in Words yet was no Graceful Speaker he was Powerful in Speech yet a Stammerer This shews that there is a Rhetorick and that very Potent which consists not in Readiness of Language and Volubility of Words but in speaking Great Reason and Excellent Sense and in saying that which is to the Purpose Especially the the Words are Mighty when they proceed from an Excellent Mind and when Deeds follow So that Diodorus Siculus may be thought to be a good Commentator on St. Stephen for he gives this as part of Mose's Character that he was of a Great Soul and very able and powerful in his Life He did what he said he acted according to what he spoke The Israelites were directed to their Duty more by his Practice than his Words He effectually taught them to live well chiefly by doing so Himself He set them a Pattern of all Vertues imaginable and then commended them all by his Exemplary Condescension and Humility Though he was one of the most transcendent Excellencies the Beauties of Body and Mind shining in him as you have heard yet he was the Humblest and Meekest Man on the Face of the Earth He gave an undeniable Proof of this when he refused to contend with Miriam and Aaron about his Authority and Eminency which God himself had enstated him in but which they denied to own He discover'd this mild Spirit when he patiently bore all the unworthy Carriage of the People towards him They knew well enough that he left the Egyptian Court and Honours for their Sake that he might be their Leader and Deliverer yet they forgot this his singular Affection to them and often murmured against him and slandered and reviled him and would have none of his Conduct yea and were ready to stone him after all his Pains and Care for them But notwithstanding all these Affronts and Injuries and offers of Violence which were almost perpetual he went on contentedly in the Discharge of his Office and forgat their ill Demeanour towards him and studied nothing more than to oblige them Or his being Mighty in Deeds may refer to the Astonishing Miracles which he wrought He out-did all the Prophets in these say the Jewish Doctors for if you 'l believe their Computation there were but seventy four Miracles done by all of them from the Beginning of the World till the Destruction of the first Temple but Moses himself wrought seventy six Miracles so that he did more than all the Prophets together But this we are certain of from the infallible Records of Scripture that he was Mighty in working of Miracles The Sacred History which he penn'd by the Inspiration of the Holy Spirit gives us a Particular of some of those Wonderful Things which he effected in Egypt and at the Red Sea and in the Wilderness and many others are not mention'd as is usual in these brief Narratives of things but all of them were the Operations of a Divine and Supernatural Power Lastly he was Mighty in Deeds relating to Government and the Management of Publick Affairs which respect either Peace or War It was Plato's Judgment of old and after him some Great Persons liked it so well that they made it theirs too that it would never be well with the World till Philosophers had the Reins of Government put into their Hands or till the Governours and Guides of People were become
the Seas were made by depressing some Parts of the Earth for the Waters to run in the Channels also of the Rivers were fix'd and the Currents of Water let into them For if as some imagine Rivers were made afterwards by Men the Banks of them or one Side of them at least would be higher than the rest of the Ground by reason of the Earth dug out and cast up 3. A Drying of the Land which was a necessary Consequence of that collecting the Waters into certain Cavities and Channels in the Earth for they being drain'd and sunk down into these the Land became dry and had the Denomination of Earth properly so call'd given to it Virgil expresses it thus for he as well as other Poets as I have shew'd in another Place borrowed several things from the Sacred Records Et durare solum discludere Nerea Ponto Coepit And this was not only in order to render it a sutable Habitation for Men and Beasts afterwards but to sit it immediately for Plants and Herbs for Trees and Fruits and more especially for the Plantation of Paradise which were the fourth and last Production of this Day The next Day was employ'd in creating of an Etherial Heaven or Firmament and furnishing it with Glorious Lights As the former Firmament or Expanse was the Space between the Earth and Aether so this is that vast Extension which comprehends the Aether and all the Luminaries placed in it and whatever is above it even the Place of the Blessed call'd the Heaven of Heavens The Generality of Expositors I grant make the other Firmament and this the same and think that the Firmament here spoken of is not mention'd as the Product of this Day 's Creation but that here is only a new mentioning of the preceding one But this Mistake hath run them into great Absurdities and hath made them unable to give any tolerable Account of the Waters under the Firmament and those above it But if you quit the usual Road of Interpreters and take the Firmament in the 14th Verse to be different from that in ver 6 7. you solve all Difficulties whatsoever and the Texts are clear and evident Wherefore I distinguish between the Firmament of Air and that of Aether i. e. that wherein the Clouds and Meteors are and the other which contains the Luminaries of Heaven And you may observe that this in contradistinction to the former is signally stiled thrice the Firmament of Heaven ver 14 15 17. This Celestial Expansion being fix'd the next Work was to garnish and adorn it To which purpose the Light made the first Day is now abundantly and almost infinitely augmented and refined and disposed of into certain particular Orbs or Spheres or Vortices which are form'd in this upper Part of the World As all the formerly dispersed Light which was scatter'd over the whole Face of the Earth and Deep was as we expresly read ver 4. divided from the Darkness whereby one half of the Globe was enlightned and the other was in the dark it was Day with one Hemisphere whilest it was Night with the other so now on the third Day this Wandring Light is gather'd into the Bodies of the Sun and Stars This is the Mosaick Philosophy concerning the Earth and Heavens and if it were my Business here I could shew that upon true Principles of Reason it is more consistent than any Philosophical Hypotheses of another Strain and especially more congruous to the Laws of Motion and the Operations of Nature than that of Monsieur Des Cartes who tells us that there were nothing but Suns and Stars at first there were no Earths nor Planets but in process of Time some of these Suns were overspread with Spots and Scum and became opake and being suck'd in by their Neighbour-Vortices turn'd into Planets or Earth But truly to give this worthy Person his due he propounded this only as a Handsome Hypothesis a neat Philosophick Fiction which he thought might serve as a good Expedient to solve some Celestial Phaenomena But he intended not that any Man should look upon it as a Reality and thereby exclude the Mosaick Doctrine For his own Words are these It is not to be doubted that the World was at the very first created with all its Perfection so that there were then existent the Sun Earth and Moon This the Christian Faith teacheth us and even natural Reason perswades us to think so for when we attend to the Immense Power of God we can't imagine that he ever made a thing which was not every ways entire and perfect Thus he establisheth the Mosaick System according to which the Earth was before not after the Heavens yea as gross as it was it was the First-born of the Creation and consequently the Hypothesis about its being made by Absorption is a Fiction So according to Moses the Earth was the Basis and Foundation of the World and the Sun and other Luminaries were placed in the Firmament which is said to be above the Earth wherefore the System that makes the Earth the Center and not the Sun is founded on this Before I dismiss this Head I might take notice how mightily concern'd the Arcâ—aeologist is about the Inequality of the Days Works and especially that of this Fourth Day which he tells us exceeds all the other five and therefore he cannot give Credit to Moâ—es's Hexaëmeron This is the wild Reasoning of this Philosophick Adventurer Indeed both here and in other Places where he descants on the Mosaick History he uses a most extravagant and to speak plainly a most irreligious Liberty confronting the Text with an unsufferable Boldness and playing upon it with a most unbecoming Raillery Is he to set the Almighty Creator his Tasks and proportion them as he think fit Must every Day 's Work be equal or else must it not be believed Yea is he able to tell what is equal or unequal with the Omnipotent Deity and most Wise Architect of the World Surely this is not the Language of a Christian Man Yea which perhaps will affect him more 't is as sure that he dotâ— not talk like a Philosopâ—er for it is certain and all Intelligent Men will acknowledg it that Dull Gross heavy Matter aboâ—t which the foregoing Days Works were conversant is not if we speak of the Nature of the thing so soon moved shaped and order'd as that which is Tenuious Fluid subtile and active The Make of the Heavens and all the spatious Bodies of the Stars was quickly dispatch'd because the Matter of them was Ethereal light tractable and by reason of their â—iry and agile Nature they presently ran into that Shape which they now appear in This should have been consider'd by this Cavilling Gentleman and he ought to have made a Distinction between what in it self is Dull and what is Active i. e. the Tâ—o Different Principles of the Creation which I have before asserted If he had done so he would
Worth and Excellency was stiled a Proverb for this as the Hebrew Word denotes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatrix sententia a Speech that hath the Preheminence above others a Saying of great Authority and Force and therefore deserves to be highly esteemed by all These Wise Moral Speeches were taken notice of and held in great Repute of old Homer was a Noted Master of this Excellency and is applauded for it by the Learned And indeed when I read in the skilfullest Accomptants of Times that this Poet flourish'd not long after Solomon's Days I am apt to credit Casaubon and Grotius and a Famous Homerist of our own who all agree in this that Homer borrow'd many of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sage Sayings or Proverbs from our Royal Author and they produce very fair Instances out of his Poems to prove it After this Great Poet I might mention those Minor ones Theognis and Phocylides who are famed for their Excellent Moral Sentences Pythagoras is celebrated for his Golden Sayings or Verses and so are some of his Scholars for their Worthy Speeches proper to their School and truly if we remember that these Pythagoreans were enjoined by their Master a five Years Silence we may well expect some Handsome Sentences from them at last when they began to speak I might add here the Set Sayings of the Stoicks such as Tully's Paradoxes Yea I might remind you that the Sages of all Schools and Sects had their Peculiar Motto's and Devices As in Theoretical Philosophy there are Axioms and Maxims in Medicks there are Aphorisms in Mathematicks there are Theorems among Rhetoricians there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Select Themes and Matters to declaim upon so in Ethicks there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pithy Short Sentences Wise and Weighty Apophthegms containing Great Morals in few Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs Short but Studied Sayings of great and frequent Use in our Lives This Book of Solomon is chiefly made up of this sort and they outvy all that ever were extant before or since The Queen of Sheba came to hear the Wisdom of this Matchless Prince and to be benefited by his Divine Accomplishments but we save our selves the Labour of so long a Pilgrimage he having visited us and his Admirable Writings being brought home to us fraught with the most desirable Treasures Here is a great Number of Useful Maxims and Rules for our Practice in the several Occurrences of our Lives Here are Faithful Sayings and wortâ—y of all Acceptation as the Apostle speaks Here are Smart and Quick here are Grave and Sage Apophthegms Here are Concise and Pithy Adagies the very Extracts and Essences of the Strongest Sense and most Precious Truth Here you will find Solomon as a Father and with a Paternal Affection instructing his Readers and Hearers as his Sons whom therefore he calls by that affectionate Title more than once in this his Admirable Treatise of Morals directing them in the various Passages and Affairs of this Life and framing their Manners most becomingly and successfully in order to another The whole Book is divisible into three main Parts 1. The Inscription or Title of the Book which contains the Use and Scope of it The Proverbs of Solomon the Son of David King of Israel to know Wisdom Instruction to perceive the Words of Vnderstanding c. v. 1 2 c. to the 7th that i to make Men truly Wise and Understanding or which is the same thing Holy and Religious 2. The Preface or Introduction to the Book which is a General Exhortatory to True Wisdom and Holiness This is the Subject of the first Nine Chapters 3. The Main Body of the Book from the Beginning of the 10th Chapter to the Close of all which comprehends in it several Excellent Precepts Rules and Cautions of a mixt and various Nature applicable to the different Circumstances Cases and Occasions of Persons These are more signally called Mishlim the Proverbs a Collection of Sâ—cred Aphorisms useful in the Lives of all Men whether we look upon them in a Natural Civil or Religious Capacity whether we consider them Alone or as Members of a Society whether we speak of them as they are desirous to live happily here or hereafter or rather as they desire both To all these excellent Purposes they may be plentifully furnished by this Royal Author this Great Master of the Sentences this Divine Penman of the Proverbs There is mention of the Words of Agur ch â—0 v. 1. who was the same with Solomon say R. Levi among the Iews and several Christian Expositors However if he be not Solomon under that Name but a different Person yet the Words or Prophecy for so they are alâ—o call'd there contain'd may be said to be Solomon's because collected and preserved by him So Bathsheba's Instructions to Solomon ch 31. 1. 10. may be call'd his because he had carefully recorded them and in the greatest Part of his Life had observ'd them But whether the Encomium of a Vertuous Woman or a Good Wife from v. 10. to the End was penn'd by Solomon or his Mother is disputable however this we are sure of that it was dictated by Divine Inspiration as the rest of the Sacred Writ and moreover it is observable that it is composed in Alphabetical Order i. e. according to the Series of the Hebrew Letters as â—everal Psalms are which I took notice of before Before I dismiss this Book it may not be improper here to observe concerning several of the Proverbs that they may be applied several ways Accordingly as we interpret the Similitude which is made use of in them so we may form the Sense of the Place and this ought not to offend any good or wise Man To give an Instance or two As he that bindeth a Stone in a Sling so is he that giveth Honouâ— to a Fool Prov. 26. 8. The Meaning of which may be that Honour conferr'd on an undeserving Person is thrown away and lost like a Stone cast out of a Sling Or thus he that bestows Preferment and Dignity on such an one doth as 't were Arm him against himself he helps to do himself a Mischief because he puts him into a Capacity of doing it Others have a different Notion of the word Margemah which is here translated a Sling and by it understand a Heap of Stones and they frame such an Interpretation as this He that gives Respect and Honour to a Fool to an unworthy vile Person is like him that casts a Pretious Stone for so they limit the Sense of the word Ebâ—n as Laâ—illi among the Latins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks have that particular Signification sometimes among common Pebbles Others expound it thus As one single Stone thrown into a great Heap is scarcely discern'd and makes no Accession to it so by the Honour and Favour that are collated on a Fool there is no real Addition made to him there 's â—o
as the Original if we will be exact in rendring it expresses it And if we interpret this Proverb in this Sense it Exactly comports with the next Verse They lay wait for their own Blood they lurk privily for their own Life Those that thus design Mischief against innocent Persons bring Ruine upon themselves and are frequently taken in that Net which they spread for others This seems to be the most Genuine Exposition of the Words but every one is left to his Liberty to choose any other Interpretation which is agreeable to the Context and opposes no other Text of Holy Scripture Which of all these Senses was at first design'd by the Holy Ghost we cannot certainly tell It may be in such Places as these of which there is a considerable Number in this Book there is a Latitude and questionless it is best it â—â—ould be so that we may with the greater Freedom search into and descant upon these Sacred Writings that we may understand the full Extent of these Excellent Moral Observations and Remarkable Sayings of this Wise King which for the most part are short and concise and therehy sometimes become somewhat difficult But if 〈◊〉 Imâ—eratoria brevital as Tacitus calls it was commendable no wise Man surely will dislike it in Solomon especially when such Divine and Admirable Truths are couched in it His next Book is entituled Ecclesiastes for the LXX by whom the worâ—â— Kabal is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do accordingly render Kobeleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is probable he penn'd it when 〈◊〉 was Old and had pass'd the several Stages of Vanity It is an open Disowning of his former Folies and Extravagancies it is the Royal Preacher's Recantation-Sermon wherein he tenders himself a Publick Penitentiary Which is the Meaning as One thinks of that Title of this Book in the Hebrew Kohelâ—th or the Gathering Soul because iâ— this Book he recollects himself and gathers and râ—duceth others that wander after Vanity To this end he makes a clear and ample Discovery of the Vanity of all things under the Sun i. e. in this Life or in the whole World a Phrase peculiar to Solomon and in this Book only where it is often used Here the Wise Man convinceth us from his own Experience that none of the Acquists of this World are able to satisfy the Immortal Spirit of Man that the greatest Wit and Learning the most exquisite Pleasures and Sensual Enjoyments the vastest Confluence of Wealth and Riches and the highest Seat of Honour even the Royal Throne it self are insufficient to make a Man Happy and consequently that our Happiness must be â—ought for some where else Here we are taught that notwithstanding this World is Changeable and â—â—bieâ—t to Vanity though at one time or other all things come alike to all in it yet the Steady and Unâ—rring Providence of God rules all Affairs and Events here below and in the Conclusion of all God will bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Here are â—articular Directions given us how we are to discharge our Duty first with reference to our selves viz. that we ought very strictly to observe the Laws of Sobriety and Temperance and to live iâ— a Thankful Use of the good things of this World and to be Content with our Portion and Allotment in this Life and to banish all Covetous Desires and Projects As we must go to the House of Mourning i. e. be very retired and solemn very â—â—â—lous and composed and banish all superfluous Mirth and Gaiety so we must eat our Bread with Ioy i. e. live in a comfortable Fruition of these earthly Blessings and delight in these Enjoyments so far as they are lawful and innocent Our Duty to Others is here also briefly prescribed us viz. that we ought to pay a Profound Respect to Good Kings and to keep their Commandments yea that our very Thoughts towards them ought to he Reverent Then as to those who are of an Equal Level with us or inferiour to us that we shew our selves Just and Righteous to them in all our Converse and Dealings and that when we see any of them reduced to Poverty and Straits that we extend our Charity to them that we cast our Bread upon these Waters that we relieve their Wants and Necessities Lastly we are instructed in our Duty to God we are taught to approach him with â—everence and Devotion to keep our Feet when we go to his House to pay our Vows to him to remember him our Creator and Preserver to fear him and keep his Commandments and we are assured that this is the whole of Man his whole Duty and his whole Concern The Canticles or Solomon's Song is another Piece of Hebrew Poetry which he writ when he was Young and in an Amorous Vein and yet breathing most Divine and Heavenly Amours If you take it according to the Letter only it is King Solomon's Epithalamium or Wedding-Song of the same Nature with the 45th Psalm which is a Song on his Nuptials with the King of Egypt 's Daughter but in a Spiritual Sense it sets forth the Glory of Christ and his Kingdom and the Duty and Privileges of the Church which is there called the King's Daughter Such is this Dramatick Poem wherein are brought in the Bridegroom and Bride and the Friends of both alternately speaking but we must not be so gross in our Apprehensions as to conceive this to be barely a Marriage-Song as Castellio groundlesly fancieth and therefore deems it to be Scripture not of the same Stamp with the rest Besides the Literal Import of the Words in this Love-Song there is a Mystical Sense couched in them Carnal Love is here made to administer to Religion the Flesh is subservient to the Spirit and therefore by reason of this Mystery in this Love-Poem the Iews were not permitted to read it till they were of Maturity of Years If we take this Mystical Weddingâ— Song in the highest Meaning of it it is an Allegorical Description of the Spiritual Marriage and Communion between Christ and the Church it iâ— a Representation of the Mystical Nuptials of thâ— Lord Christ Jesus and Believers Their Mutuâ—â— Affections and Loves are deciphered by the Soâ— Passions and Amours of Solomon and his Royal Spouse This though the Name of God be not in it makes it a most Divine Poem and highly worthy of our most serious Perusal and Study For here we see the Gospel anticipated and the most Glorious Subject of the New Testament betimes inserted into the Old Object But is it not a great Disparagement to this and the other before-mentioned Books of Solomon that â—e was a Reprobate and finally rejected by God Are we not discouraged from receiving these Writings as Canonical Scripture when we know that the Author of them was a Damned Person For what can He be else who towards his latter end revolted from the True Religion
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
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
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