A discourse concerning the authority, stile, and perfection of the books of the Old and New-Testament with a continued illustration of several difficult texts of scripture throughout the whole work / by John Edwards.

CHAP. 1.

There is a primary or literal, and a secondary or my∣stical Sense in the Sacred Writings. A brief Expli∣cation of both. Several Instances of them in the Old Testament. Episcopius's Opinion concerning the fulfilling of some Passages of the Old Testament by way of Accommodation, animadverted upon. In∣stances in the New Testament of the double Sense of Scripture. The Nature of Parables, especially of those that our Saviour useth, fully discussed. The se∣veral Reasons of this parabolical and mystical way of instructing the People. The Parable of the Ten Virgins particularly illustrated. A double historical Sense in the 24th Chapter of St. Matthew. The like in other Places asserted by Dr. Jackson. Whence the peculiar and transcendent Excellency of the in∣spired Writings is inferred. A just Censure of those Writers who vilify the Letter of Scripture, and mind nothing in it but the mystical Interpretation. Dr. Buf∣net's allegorizing, and at the same time ridiculing the 3d Chapter of Genesis, rebuked. The great Mis∣chiefs of excluding the literal Sense of Scripture. The other Extream, viz. of resting altogether in the lite∣ral meaning of the Bible, condemned. Erasmus, Calvin, Grotius, tax'd for this. Rules to be ob∣served for knowing what Places are to be understood in a primary literal Sense, and what in a secondary or mystical.

HAving in a former Discourse treated of the Authority of the Sacred Writings of the Old and New Testament, I am now obliged (according to what •• then undertook) to give a particular Account of their Stile: By which (taking it in a large and extensive Notion) I understand the Sense and Import of the Holy Writ, as well as the Composition of the Words. The Stile of Scripture comprehends the Divine Meaning no less than the Phraseology of it. Accord∣ingly I will reduce all that I intend to say upon this Subject, to these ensuing Propositions:

I. There is a mystical as well as a literal Sense of many Passages of these inspired Writings: and we are carefully to attend to both.

II. The Stile of Holy Scripture hath several things in it which are according to the Phrase and Strain of other applauded Writers: which therefore we ought to be acquainted with, that we may the more easily understand the sacred Penmen.

III. As there are many things in the Stile and Composure of the Bible common to it with other Authors, so there are some things peculiar and pro∣per

to it, which we are more especially concern'd to take notice of, that the Singularity and Propriety of them may be rightly understood by us.

IV. The Stile and Expression of Scripture are such, that there are many Passages in it which are obscure and difficult. And here a particular, but full Account must be given of that Obscurity and Diffi∣culty. And likewise I shall make it my Task to re∣move them by a particular Explication and Illustra∣tion of those Texts which shall be alledged.

The first Proposition. This is to be laid down in the first Place, that there is both a literal and a mysti∣cal Sense in Scripture. The literal Sense is when the Words are taken as they originally and properly signify. The mystical one is when the Words are to be understood in a more sublime Sense than the bare Letter of them imports. This mystical or spiritual Sense of Scripture is according to some, threefold; 1. Tropological; when one thing deli∣vered in Scripture signifies some other thing per∣taining to the Conversation of Men. Thus those Texts of the Mosaick Law, wherein is forbidden the eating of certain Animals, have partly respect unto the Manners of Persons. Both Jewish and Christian Expositors have thought that it was de∣signed in those Prohibitions, that some moral In∣struction should be taught that People from the Consideration of the natural Inclinations and Qua∣lities of those Creatures. 2. There is an Allegori∣cal Sense, when things spoken of in the Old Testa∣ment are Figures of something in the New: or, when particularly they have a respect to Christ or the Church Militant; as the Rock, and the Manna mentioned in Moses's History of the Israelites.

3. An Anagogical Sense is said to be in some Places of Scripture; and this is when the things related are applicable to the Church Triumphant, or the Life everlasting: Thus the entring into Canaan, and the Holy of Holies in the Temple, in the highest Sense of them, are meant of Heaven and the State of Eternal Happiness. But because there is a great quar∣relling about the applying of this triple Distincti∣on to the several Passages in Scripture, which are said to bear a mystical meaning; and because some learned Divines of the Protestant Perswasion dis∣allow of this Distribution of the mystical Sense of Scripture, I will avoid all wrangling, by assigning only those two general Senses of Scripture, viz. the literal and mystical; and by leaving it to every one's Liberty, either to omit the particular Subdi∣visions of the latter, or to apply them as they see occasion.

Or rather, if I may be permitted to vary from this received Division of the Sense of Scripture, I would divide it thus, into a primary and a secondary Sense: the former is literal, the latter is ••ystical; and yet not so, but that sometimes (as you shall see afterwards) the secondary Sense is literal too: for there are two literal or historical Meanings in some Places; but the latter of them may be called mysti∣cal also, because it is not so plainly understood as the other. The literal Sense of Scripture is the main, and indeed the only Sense of the greatest part of it: for some particular Places only have a mystical Signification. This is the most genuine, proper and original meaning; and therefore I call it the first or primary one. But the mystical Sense is de∣rivative, improper, indirect, and not that which was first and chiefly design'd; and therefore I call it the secondary Sense. The former of these is that

plain meaning of Scripture which the bare Letter and Words themselves denote to us: The latter is when some other thing is signified in the Words be∣sides what the Letter of them seems to import. The one is obvious, and lies uppermost in the Text, and is the soonest perceived: but the other is more remote, and lies deep, and is not so easily discover∣ed, but is of great Use and Moment, yea generally of greater than the other more familiar and obvi∣ous meaning: wherefore it is our Concern to ac∣quaint our selves with it. The Bible, like that Book in Ezekiel, ch. 2. 10. is written within and with∣out: it hath an inward, secret and mystical Signi∣fication, as well as one that is external, open and literal: and we can never arrive to a true Under∣standing of this Holy Book, unless we have some Insight into both.

I will instance first in the Writings of the Old Testament, and shew that there is a secondary or mystical Sense lodged in several Passages of them. Indeed the holy Language it self, in which these were wrote, is big with Mysteries. I have observed that there are more Words in this Tongue that sig∣nify to hide or conceal, than in any other Language whatsoever: There are a hundred synonymous Words at least for this one thing. Whether this Criticism have any Weight in it or no, I shall not be much concern'd; but this is unquestionable, that many great Mysteries are wrapp'd up in this ab∣struse Tongue in the holy Volume. The Jews, who were conversant in these Writings, acknow∣ledg'd there was not only a literal but a mystical Interpretation of them, which latter they called * 1.1 Midrash, because there was no attaining to it but

by a diligent Inquisition. The Hebrew Doctors say in a proverbial manner, there is not a single Letter in the whole Law on which there do not depend great Mountains. Their meaning is, that there are vast Mysteries and profound Sense in every Word al∣most in the Sacred Writings: Which is the mean∣ing of another Adage of theirs, viz. that† 1.2 the Law hath seventy Faces. It hath many various A∣spects, different Significations and Senses: for there are mystical as well as literal Interpretations of the holy Text. Thus the Entrance of the Bible, the Beginning of the Book of Genesis, though it be hi∣storical, and sets down Matter of Fact, as the won∣derful Creation of the Heavens and Earth, and of Man, and the rest of the Inhabitants of this lower World, yet it was thought by the wisest Jews, that there was a farther Reach in it, and that both Mo∣ral and Divine Mysteries were couch'd in the seve∣ral Particulars of that Narrative which Moses gives there of the Origine of the World; for which Rea∣son this first Entrance into the Pentateuch was for∣had to be read by the Jews till they were thirty Years of Age. It is agreed among the best Ex∣positors, that in those Words in Gen. 3. 14, 15. The Lord said unto the Serpent, I will put Enmity between thee and the Woman, and between thy Seed and her Seed: Besides the primary or literal Sense, viz. that there shall be an irreconcilable Enmity between Mankind and the Serpentine Brood, and that Man having an Antipathy against that Creature, shall labour to destroy it, by ••ruising his Head, because there his Venom lies whereby he doth harm; and the Head is to be first attack'd if we would destroy this mis∣chievous

Creature, as Iosephus‖ 1.3 gives the Sense of this Place. Besides this (I say) there is another; for Satan is meant by the Serpent, as well as the Creature of that Name, (for Satan appeared in the Shape of a Serpent, or rather actuated a living Serpent;) and Christ is meant by the Seed of the Wo∣man, for he is emphatically and exclusively call'd so, because he was not the Seed of Man, but was af∣ter an extraordinary manner born of a Virgin. So that this Text is justly stiled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first Dawning of the Gospel, or the most early Pro∣mise concerning the blessed Messias, the Christ, the Lamb of God that was to take away the Sins of the World.

So likewise we are certain from the Authority of the Apostle in Heb. 7. 1, &c. that what is said in Gen. 14. 18. of Melohisedek, King of Salem, Priest of the most High God, is not only literally spoken, but ought to be understood in a higher and mystical Sense of Christ, who was the true Melchisedek, that is, King of Righteousness, and King of ••eace. This mystical Interpretation of that historical Passage is vouched by the inspired Penman, who wrote the Epi••tle to the Hebrews. Again,* 1.4 it is written, viz. in Gen. 16, & 21. that Abraham had two Sons, the one by a Bond-maid, the other by a Free-woman: This is the Letter or History. Now observe the fi∣gurative Interpretation of it; which things, saith the Apostle, are an Allegory, for these are the two Co∣venants: that is, these two Mothers, Hagar and Sa∣rah, denote the two Covenants, the Law and the Gospel, the one from the Mount Sinai, which gendreth to Bondage, which is Hagar; for this Hagar is Mount Sinai, in Arabia: that is, the Law was given on

Mount Sinai, and brings Servitude and strict Ob∣servances with it; this is represented by Hagar; for the Name of Hagar signifies the Mount where the Law was given, and answereth to Jerusalem that now is; that is, the present State of the Jews. The Hagarens, i. e. the Arabians, and all that spring from Ismael, (as Historians tell us, no less than the Apostle intimates here) are bound by their own Laws to be circumcised, and observe therein the Mosaical Law, like the Iews; and so they, like Hagar their Mother, are in a servile Condition still, are in Bondage with their Children. But Jerusalem which is above, is free, which is the Mother of us all; that is, Sarah (which denotes the State of the Go∣spel, that new City which Christ brought with him from Heaven, of which all Christians are free De∣nizens) is a free Woman, and signifies that we Christians, Gentiles as well as Jews (for she is the Mother of us all) are free from all Moses's Rites, and are justified without them, Gal. 4. 22, 24, 25, 26. Thus it appears from the Apostle, that be∣sides the historical Sense, there is a higher and no∣bler in the Old Te••tament, and particularly in that Place of Genesis, where the two Mothers, Sarah and Hagar; and the two Sons, Isaac and Ishmael, were designed to signify the different State of those in the Church of God: they respect the Law and the Gospel, the Mosaical and Christian Dispen••ation. There was this, besides the bare historical Sense. From the same Divine Writer, we learn that the Pillar of the Cloud, the passing through the red Sea, the Mannah, the Drink out of the Rock, and the Rock it self, which you read of in† 1.5 Exodus, had a spiritual meaning; and therefore some of these

especially are expresly called spiritual: they did eat the same spiritual Meat, and drink the same spiritual Drink; for they drank of that spiritual Rock which fol∣lowed them, and that Rock was Christ. 1 Cor. 1 c. 1, 2, 3, 4. Hence it is evident that this historical Part of the Book of Exodus is likewise symbolical, and capable of a spiritual Construction, though still the Truth and Reality of the History remain entire.

So what we read in Numb. 22. 9. (viz. that Mo∣ses made a Serpent of Brass, and put it upon a Pole, that if any Man bitten with a Serpent beheld it, he might live, i. e. be cured of the venemous Biting) hath a secondary meaning in it, as our Saviour himself in∣terprets it, namely, that the Son of Man should be lifted up, that whosoever believeth on him should not pe∣rish, but have everlasting Life, John 3. 14, 15. The lifting up of the brazen Serpent upon a Pole in the Wilderness, signified the lifting up of Christ upon the Cross, for the healing and saving of all that look up to him with an Eye of Faith. Thus when we read that God swore (in Numb. 14. 28.) that the murmuring and unbelieving lsraelites should not en∣ter into Canaan, which the Psalmist calls their Rest, (Psal. 95. 11.) the primary historical Sense is well known; but besides this there is a secondary or spi∣ritual one, which our Apostle hath acquainted us with in Heb. 4. 1, &c. Whence you may gather, that in the History of the Israelites entring into the Promised Land, and of the greatest Part of them that came out of Egypt being shut out, there is a secondary meaning included, viz. that Believers shall possess the Heavenly Canaan, they shall enter into their everlasting Rest, that* 1.6 Rest which remains to the People of God: but Unbelievers shall‖ 1.7 come

short not only of the Promise whic•• is left of entring in∣to this Rest, but the Rest it self. Thus you will find that Place in Numbers interpreted by the in••allible Apostle. Again, this mystical or secondary Sense is observable in those Places in the Mosaick Law which speak of the Rites and Services, and Levitical Priesthood, which the Jews were under, as you may infer from* 1.8 three Chapters together in the Epistle to the Hebrews, where the Apostle applies those things in a higher Sense (viz. to Christ himself, and his offering himself upon the Cross) than ever was intended by the Letter.

But this double Sense of Scripture is no where more remarkable than in the Book of Psalms. The 22d Psalm, though primarily it be meant of David when he was in great Distress, and forsaken of God, yet secondarily, i. e. mystically it is to be understood of our Blessed Savio••r when he was in his Passion, and hung upon the Cross; and accord∣ingly you will find the first Words of it applied by himself, Matt••. 27. 46. My God, my God, why hast thou forsaken me? And other Passages of this Psalm, the 8th, 16th, 18th Verses are taken notice of by the Evangelist, as fulfilled at that time, Matth. 27. 35, 43. Now it is certain they could not be fulfilled unless they had been meant, in this mysterious Sense, of Christ. The latter Part of the 16t••. Psalm is spoken in David's Person, and is, without do••bt, in the first and immediate Sense of it to be understood of him, and of his Hopes of rising after Death to an endless Life. But it is as clear from Acts▪ 2. 25, &c. that it was spoken of Christ the Son of Da∣vid, and who was typified by that holy King and Prophet; for St. Peter saith there in his Sermon to

the Jews, David speaketh concerning him, I foresa•• the Lord always before my Face, for he is on my right Hand, that I should not be moved. Therefore did my Heart rejoice, and my Tongue was glad: Moreover also my Flesh shall rest in Hope. Because thou wilt not leave my Soul in Hell, neither wilt thou suffer thy Holy One to see Corruption. Thou wilt shew me the Path of Life, &c. Which are the four last Verses of that Psalm before-named; and you may see in the fol∣lowing Words of this Chapter, what the mystical Interpretation of them is, according to that Apo∣stle who had the Spirit to direct him to the utmost meaning of those Words. Part of the 68th Psalm, though it be David's Thanksgiving for the present Mercies he received, yet undoubtedly it is a Pro∣phetick Praising of God for the glorious Ascension of Christ into Heaven, as it is expounded by that in∣fallible Interpreter, Ephes. 4. 8. Wherefore he saith, When he ascended up on high, he led Captivity captive, and gave Gifts unto Men: which refers to the above∣said Psalm, but is applied to Christ's Ascension by the Apostle here. The 45th Psalm is originally a Song of Loves, an Epithalamium on the Nuptials of King Solomon and the King of Egypt's Daughter, but in a remote and mystical Sense it is meant of the Majesty and Glory of Christ's Kingdom, and the admirable Benefits which accrue to the Church in the Times of the Gospel. And many other Psalms might be produced, wherein the double Sense be∣fore-mentioned is clearly to be discerned.

To proceed; Though the whole Book of Canti∣cles be in its literal Capacity no other than Solomon's Wedding-song, yet it is to be look'd upon in the more sublime Acception of it as a Dialogue be∣tween Christ and his Church, setting forth all those divine Amours which are mutually experienc'd by

them. And that this Part of Holy Scripture, cal∣led the Song of Solomon, is of a higher Strain than the bare Letter imports, and that it contains great Mysteries and Abstrusities in it, may be gathered from that extraordinary Reverence which the Jews paid to this Book: For* 1.9 Origen tells us, that this (as well as the Beginning of Genesis) was not permitted to be read by them till they had attain'd to some Maturity of Years.

I come next to the Evangelical Prophet Isaiah, who hath many things concerning Christ and his spiritual Kingdom or Church; but it is to be ac∣knowledged that some of them in the first and lite∣ral Sense, may and ought to be interpreted other∣wise. Yea, the learned Grotius and Hammond are of the Opinion, that that famous Prophecy in Isa. 7. 14. Behold, a Virgin shall conceive, and bear a Son, and shall call ••is Name Immanuel, hath a dou∣ble Sense. The Words literally and primarily re∣spect a strange and wonderful Birth in those very Days. Secondarily and mystically they are spoken of the Messias, who was to be born miraculously of a Virgin. Whether this Opinion be true or no, we are certain that there is a mystical Meaning to be added to the literal; or rather (as I said before) it might be more expressive to say, a secondary Meaning is added to the primary one, in sundry Passages which we meet with, not only in this Pro∣phet, but in Ieremia•• and Ezekiel. Concerning the former of these the Jewish Historian hath these Words;† 1.10 Ieremiah (saith he) in his Book, foretold the Captivity which the Israelites were to undergo in Ba∣bylon, which was just then approaching; and also the Slaughter and Destruction which we of this Age have

seen. There was a twofold Sense, according to this learned Writer, in some of this Prophet's Pre∣dictions: Yea, there was a double literal or hi∣storical Sense, which was the thing that I asserted before. Whence you see I had reason to make the Distinction of a first and a second Meaning of Scrip∣ture, rather than of a literal and a mystical, though I bring the mystical Meaning (when there is such an one) under the second. As to the latter of these Prophets, when we find him relating strange things acted in Visions and Dreams, which are things only imaginary, and represented to the Fancy, we must not think them true in a strict literal Sense, for they are only or most commonly done in Appea∣rance, and many times will not admit of a real Performance as they are related and described: But we are to look upon them as Enigmatical Repre∣sentations, and to fix only a mystical Sense upon them, that is, to understand them as signi••icative of some greater and higher thing than they repre∣sent in themselves. Which may be one Reason why, among the Jews, those that had not arrived to some considerable Age* 1.11 were not allowed to read the Beginning and End of the Prophecy of Ezekiel, in which Parts chiefly those more mystical Visions are inserted.

I might pass to the other Prophets, and mention some Places in which we must needs acknowledg a secondary Meaning, as in that of Daniel, chap. 9. 27. For the overspreading of Abominations (or, with the Wing, or† 1.12 Army of Abominations) he shall make it desolate: which was meant without doubt of An∣tiochus's desolating Armies, which were so abomi∣nable to the Jews, and who, as we read,‖ 1.13 set up

the Abomination of Desolation upon the Altar. But yet our Saviour himself, the best Expositor of the Place, lets us know that this was meant also in a prophetical and secondary way of the Roman Ar∣mies that sat down before Ierusalem, and after a long Siege made their way into the City and Tem∣ple, and so might be said to stand in the holy Place: * 1.14 When ye shall see the Abomination of Desolation, saith he, spoken of by Daniel the Prophet, stand in the holy Place, then, &c. It is manifest therefore that Daniel spoke of both these destroying Armies. His Words are to be taken in a twofold Sense, a pri∣mary and secondary one: In the former they speak of what happen'd to the Jews when Antiochus's Ar∣my invaded them: In the latter they speak of what befel them when Titus Vespasian came against them, and destroyed their City and Nation. This is the double Sense, and therefore you may observe what our Saviour inserts, Whoso readeth, let him under∣stand. As much as to say, when you read that Pas∣sage in the Prophet Daniel, you are to understand something more than ordinary in it, you must take notice of a hidden Sense in those Words: they speak not only of what was to come to pass in An∣tiochus's, but in Vespasian's Reign, which was about 250 Years after. The abominable desolating Armies of both are here meant. You see then here is a double literal Sense; and that was the Reason why I chose rather the Division of the Scripture-Sense into primary and secondary, and of this latter into historical and mystical, than that received one of literal and mystical, because both the Sense some∣times may be literal. This ought to be carefully observed by all those who are desirous to attain to a

right Understanding of the Holy Scriptures. And it is the want of attending to this that hath often hindred Mens due Apprehensions of several Texts. We see here in the Instance before us, that the Letter of this Text in Daniel may be applied both to the Syrian and the Roman Armies. I might pro∣duce those Words in the Prophecy of Hosea, Out of Egypt have I called my Son, ch. 11. 1. Which are to be understood not only of the Patriarchs of old (God's Children or Sons) being brought by God out of Egypt, but of Christ the Son of God, call'd out thence after the Death of Herod, Matth. 2. 15. This Place of Hosea must be understood of both.

Hither may be referred some other Places of the Old Testament made use of in the New, where it is said, This was done that it might be fulfilled which was spoken by the Prophet; then was fulfilled that which was spoken† 1.15, and the like. The Places speak not primarily of those things which they are alledged for, but secondarily they do, and so are truly said to be fulfilled. I know Episcopius, and some others before him, tell us, that these Scriptures are said to be fulfilled when there happens something like them, when there is a Representation or Similitude of the things; when there may be a fair Accommo∣dating of one Event to another, then this Phrase is used. But a judicious Writer saith well;‖ 1.16

No Prophecy can be truly said to be fulfilled only by way of Accommodation or Allusion: for there is no allusive Sense of Scripture distinct from the literal and mystical ones.

This then is a new way of fulfilling Predictions of the Old Testament, and was never heard of among the antient Expositors

of Scripture. They never dreamt of a way of Ac∣commodation, but understood by those Words a strict Completion of those Texts in the Old Testa∣ment; for it is said, they were fulfilled. But how? Namely, there being a double Sense in those Texts, the Evangelists take notice, and leave upon Record that they were accomplished and fulfilled in the se∣condary or mystical Sense. And this I take to be the true Import of the Apostle's Words, 2. Pet. 1. 20. No Prophecy of the Scripture is of any private In∣terpretation, though I know there is another Expo∣sition generally given of them by those that com∣ment on these Words: But freely and impartially scan them, and you will find this to be the genuine Sense of them; Scripture-Prophecies are not ful∣filled according to the literal or proper Significa∣tion of them only; they frequently have a mysti∣cal Sense: with the literal is joined a typical one, or one literal one is added to another. This is the secondary, and, as 'twere, the improper Sense; but the other is the first and more proper one; for that is the word here used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of proper Interpretation. And if you consult the Greek of the Text, you'll see there is Reason to translate it thus,* 1.17 Every Prophecy of Scripture is not of proper Interpretation; i. e. there are some Predictions that contain a secondary as well as a primary meaning in them: they are fulfilled according to both these, and therefore cann't be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of proper Interpretation. This Exposition of the Place is confirmed by the Reason that follows, for the Prophecy came not of old time by the Will of Man, but holy Men of God spake as they were moved by the Holy Ghost; i. e. these Predictions were of an ex∣traordinary

Nature, there was a deeper and far∣ther Meaning in them than is in the Writings of Men; they are not bounded by a single Sense, and therefore neither are they to be interpreted so. This might be made good from several Instances besides those a••ore alledged. Many other Places in the Old Testament might be mentioned to prove that the same Texts are to be taken in a different manner; that there is sometimes a double mean∣ing in them; which is plain from the Quotations in the New Testament: for the Evangelists and Apo∣stles quoting of them is a clear Proof that there is a primary and secondary Sense of those Texts, and that this latter is sometimes historical, and some∣times spiritual; for we see these inspired Writers of the New Testament take no notice of the first literal Sense of those Places, but understand them wholly in the secondary way.

If we look into the Books themselves of the New Testament, we shall discover there likewise this dou∣ble Meaning in several Places: Witness the many Parables which are used by our Saviour, and which are recorded by the Evangelists. It is true the Old Testament is not destitute of this ••ort of Enigmati∣cal Instructions; but because those in the New are most numerous, and because our blessed Master him••elf hath thought fit to express him••elf in this parabolical way, therefore I choose to speak of it here. Parables, as the Greek Word signifies, are properly† 1.18 a comparing of things together; setting one against another; a making use of one Thing or Narrative to set forth and represent to us another of a higher Nature. Therefore in a Parable the

Antients used to observe two Parts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the former being the Ground-work and Plot, as it were; and it might be either true or feigned: and the latter was the Application; or, if you will, the Moral of the other. The* 1.19 He∣brew Word used for a Parable will give us further Light into it. It signifies first any Sentence or Say∣ing that is by way of Similitude or Comparison, and so answers to the Greek Word, and is rightly translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Septuagint: for the Verb Mashal, from whence the Noun comes, sig∣nifies to compare, and lay things together, and li∣••en one to another. Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is synonymous with Mashal, signifies any Compari∣••on or Similitude, as in Matt••. 24. 32. Now learn a Parable of the Figtree: When his Branch is yet tender, and p••tteth forth Leaves, ye know that Summer is nigh. So likewise ye, &c. Here C••••ist explains the Ety∣mology and Import of a Parable; in its first and more simple Signification it is only a Simile, as you see here in these Words; and so it is taken in se∣veral other Places of the New Testament. But this is not all; it signifies such a comparative Say∣ing, Speech or Narration, as is obscure and intri∣••ate, and contains some greater and higher Mean∣ing than the bare Words offer to us. Thus what is darkly and ••iguratively expressed is called a Pa∣rable, in Matth. 15. 15. And so the Rabbins call any Figure or Allegory† 1.20 the way of a Parable. But most properly and strictly a Parable is a feigned de∣claring of a thing, as if it were done, when in∣deed it is not really done, but something else is signified by what is so declared. Now put these things together, and a Parable may be defined thus:

it is such an artificial Speech wherein one thing is compared and likened with another, but with some Ob••curity and Intricateness; and we are to under∣stand what is said, not according to the usual So••nd and literal Meaning of the Words, but with refe∣rence to some other thing thereby mystically signi∣••ied, as ••s evident in the Parables of our Saviou•• If you ask why he so often delivered things, and consequently why Part of the Scr••pture is written in this mystical way: I answer;

1. It had been the Custom and Use of the An∣tients to express themselves after this manner; and our Saviour in this, as in some other things, was pleased to follow their Example. That the alle∣gorical and mystical way of Teaching was antient, and used not only by the Poets, but Philosophers of old, is sufficiently known. Orpheus represented his Mysteries in a kind of Fables. Pythagoras by Num∣bers and Symbols. Plato by Emblems and All••gories: And Esop (the famous moral Fab••list) is the an∣tientest Book in Prose that we have extant. H••∣raclitus gain'd the Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, becau••e of the Obscurity of his Writings, by reason of his dark and enigmatical Representations of things. Only Epicurus took the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for his Motto, and pretended to great Plainness and Perspic••ity. But generally all the antientest Greek Sages were wont to ••et off their Opinions with a Mixture of Fable or Allegory. This Symbolick Way of Learning was in use among the Gymnosophists and Druids, as* 1.21 La∣ertius witnesses.† 1.22 Phornutus faith the same of all the Antients. Both Greeks and Barbarians used it, saith‖ 1.23 Clemens of Alexandria. This was partly the Fashion of the old Egyptians: they used to wrap

up the Mysteries of their Religion, and of their Ci∣vil Affairs likewise in Hieroglyphick Figures: as * 1.24 God, who sees and sustains all things, was repre∣sented by an Eye and a Staff: the Periodical Revo∣lution of the Year by a Serpent, with his Tail in his Mouth: a King by a Bee, which is noted for its Honey and its Sting, to tell us that Reward and Punishment are both necessary in Civil Govern∣ment. When they would represent Erudition or Learning, they pictured the Heavens pouring down Dew, which perhaps was borrowed from Moses; Deut. 32. 2. My Doctrine shall drop as the Rain, my Speech shall distil as the Dew: For 'tis not improba∣ble that the Egyptians had many of their mystical Symbols and Expressions from the Jews, as I have shew'd in another Place. The Parabolical Way is not unlike to this, it conveying the Notions of things to us by fit Representations, by apt Symbols. And our Saviour thought good to comport with this manner of Speech, which he knew had been in use with the greatest Masters of Learning; and he vouchsafed to imitate them, because he could so innocently do it; because (as you shall hear by and by) this was a very convenient and profitable way of imparting Truth to them.

2. This Instructing by Parables and Allegories was used not only by the antient Philosophers and Sages among the Gentiles, but (as a† 1.25 learned Father hath amply shew'd) by the holy Prophets and Men of God, and other eminent Persons among the Jews of old. There are interspersed in the Wri∣tings of the Old Testament several Parables and Speeches which are of a Parabolical Nature, as Io∣tham's Parable of the Trees that went forth on a time

to anoixt a King over them, Judg. 9. 8. This indeed is properly an Apologue, which in strictness of Speaking differs from a Parable in this, that the Si∣militude is taken from a thing that is not only false but impossible; for such is this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this speaking of Trees, which is here represented. And such is that other Apologue, viz. of the Thistle's send∣ing to the Cedar, 2 Chron. 25. 18. and an Overture of a Marriage between them, which is mere Ficti∣on, and a bold attributing of humane Action to ir∣rational and sensless things. There is not a third in all the Bible of this sort. But among the Para∣bles used of old by God's People, we may reckon that Aenigme or Parabolical Riddle of Sampson, which he put forth at his Marriage-Feast, Out of the Eater came forth Meat, and out of the Strong came forth Sweetness, Judg. 14. 14. Nathan's Parable of the Ewe-Lamb, 2 Sam. 12. is a very notable one, and is famous for the admirable Effect it had. In Isaiah's Prophecy we read the Parable of a Vineyard, ch. 5. 1, &c. and several Visions and Types in a Pa∣rabolical Manner. In Ieremiah we have a great many Typical Representations and Parables, as of the Linen Girdle, and of the Bottles filled with Wine, ch. 13. of abstaining from Marriage, ch. 16. of a Potter, ch. 18. of a Potter's Vessel, ch. 19. of good and bad Figs, ch. 24. of a Cup of Wine, ch. 25. of Bonds and Yokes, ch. 27. In Ezekiel there is the like way of expressing great and important Truths, viz. in a Symbolical way: There you have the Types or Parables of a Siege, ch. 4. of a Barber's Razor, ch. 5. of a Chain, ch. 7. of Ezekiel's remo∣ving, and of the Vine-tree, ch. 15. of two Eagles and a Vine, ch. 17. of Lions Whelps taken in a Pit, ch. 19. of a boiling Pot, ch. 24. Thus you see it was the antient Custom of the Prophets and holy

Men to deliver their Instructions in way of Para∣bles. Yea, this was the Guise and Genius of the Country: the Eastern People used to wrap up their Observations on Nature and the Manners of Men in this mystical way. Our Saviour vouchsafed to comply with the Practice of his Countrymen, but especially he thought fit to conform himself to the manner of Speech and Delivery which the Pro∣phets used, and with which the Jews were acquaint∣ed, Accordingly he delivered himself very often in a figurative and mystical Stile, and uttered ma∣ny excellent divine Truths in the dark way of Pa∣rables.

3. He did this sometimes to hide his heavenly Matter from undeserving Persons, that Pearls might not be cast before Swine, nor Evangelical Truths be exposed to the wilful Despisers of the Gospel. This Account our Saviour himself gives in Matth. 13. 10. When the Disciptes had said unto him, Why speakes•• thou unto them (i. e. to the Mul∣titude) in Parables? He answered and said, Because it is given to you to know the Mysteries of the Kingdom of Heaven, but unto them it is not given. And v. 13. Therefore speak I to them in Parables, because they see∣ing, see not; and bearing, they hear not, neither do they understand. Some Parables which our Saviour propounded were so dark and obscure, that none but the refined Minds of his Disciples could com∣prehend them. Others, who had wilfully blinded their Understandings, were not able to see into the inward meaning of them: Yea, our blessed Lord designed to hide his Mysteries from those profane Persons, and therefore disguised them in these dark Shadows.

4. This artificial and allegorical Representation of things was to stir up our Diligence, and to make

the Truths, when found out, more acceptable. If all Divine Veritles were propounded in an easy manner, so that upon the first Proposal they were obvious to us, this would nourish our Sloth and Idleness: but when we see that our Blessed In∣structor delivers some things which can't be under∣stood without Difficulty and Pains; this may in∣vite us to be diligent in searching into the Mind of God, and to use all our Indeavours to attain to a Knowledg of it.

5. This may be assigned as another Reason why Christ was pleased to Discourse in Parables, viz. that what he said might be the better fixed on their Memories; for so it is, that what comes in the way of Story or Narrative, doth dwell longer with Men than another sort of Discourse. As they listen to it with greater Attention, ••o generally it makes a greater Impression upon them, and conse∣quently is remembred and retain'd the longer by them: which is one singular Advantage of deliver∣ing things in this Parabolical manner.

6. Pa••ables are not only useful to fasten Divine Truths on the Memory, but to move the Affecti∣ons, and to beget in us a Delight in those excellent Truths. For it is very entertaining and pleasant to hear the most Heavenly Matters express'd and set forth by those which are earthly and worldly; because hereby at once both our Minds and our corporeal Senses are gratisied. We are let into Ce∣lestial and Spiritual Mysteries by those Objects which are sensual and bodily: we attain to an In∣sight of those things which are supernatural and extraordinary, by a Representation of those which are merely natural and common. This certainly must be very delightful, and have a mighty Influ∣ence on the affectionate Part of Man: this must

needs stir up his Desires and Love, his Joy and Sa∣tisfaction. For this Reason, among others, it is probable Christ made use of this pathetick and winning way of Discourse: He borrowed most of his Parables from very vulgar things, such as were well known to his Hearers, and which they had a very sensible notice and feeling of; that by that Means he might work the more powerfully on them; and by discoursing of worldly things bring them to an affectionate liking of the things of God, and the great Concerns of another Life: that by a wise and artificial representing the Objects which were daily before their Eyes, they might be able to discern and approve of the invisible Excellencies of a future State. Our Saviour was a very popular Preacher; he purposely made choice of that way of Discourse to the People, which he knew would be most taking and moving with them: And such was this his Preaching in Parables, which for the most Part consisted of familiar Comparisons and Simili∣tudes, and set forth divine and spiritual things by those which were bodily and sensible, yea ordinary and vulgar, and which they daily convers'd with. Such was his Parable of the ten Virgins, Matth 25. 1, &c. which is a plain Allusion to those things which were common at the Iewish Marriages in those Days: for they at that time had borrowed many of the nuptial Rites from the Romans; as first of all the Use of Torches and Lamps, because they celebrated their Weddings at Night, at which time they prepared a solemn Supper, and brought home the Spouse, and carried her to that Entertain∣ment at the Bridegroom's House. Again, the Cu∣stom of going forth to meet the Bridegroom (which is the most considerable Part of this Parable) was well known at that time: The Bride-maids used to

go out with burning Lamps or Torches in their Hands to meet the Bridegroom, and to conduct him to the House where the Marriage was, and from whence they came with their Lights. To this that of the Comedian refers:

* 1.26 Primùm omnium lucebis novae nuptae facem.

And that of Claudian, on the nuptial Solemnities of Honorius and Martia;

‖ 1.27—Alii, funalibus ordine ductis, Plurima venturae suspendunt lumina nocti.

And who knows not that those Words of ano∣ther Poet,

† 1.28—Novas incide faces, tibi ducitur uxor

have reference to the Custom of bringing home the Spouse late at Night with Torches and Flambeaus? Nay, when a much antienter Poet (and he an in∣spired one) compares the Sun's glorious rising to * 1.29 a Bridegroom coming out of his Chamber, i. e. the ushering the Bridegroom out of his Chamber with Lights and Torches, (which is a very elegant Si∣mile, and apposite to his Purpose) we may thence inform our selves, that this Practice was of very antient Date. Moreover, the tarrying of the Bride∣groom (which this Parable mentions) was known and common in those Days: this happened gene∣rally by reason of the many Solemnities that were observed, and the leading about of the Bride, which took up much time; the young Maids or Vir∣gins

gins staying at the Marriage-house, expecting the Bridegroom and Bride; so that ••ometimes it hap∣pen'd when they sat up late, that they all slumbe••'d and slept, However some of them used to keep their Lamps trimmed, whilst others suffered them to go out. Then when the Bridegroom and his Bride were solemnly brought home at Midnight, (as was usual) they that were ready with their Lamps, went in with them to the Marriage, i. e. the Nuptial ••east; but the Door was shut upon the rest: for it was the Custom, that when the Bridegroom and Bride re∣turned, they presently went into their Chamber, and shut the Door with their Companion••; and if any of the Bridemaids were never so urgent, and cried, Open to ••s, the Bridegroom gave Order to let none in, he knew them not, for they had forfeit∣ed their Right to enter into the Bridal Chamber by their Negligence and Drow••iness, by their not watching the exact Time of the new-married Cou∣ples Return home on the Wedding-night. Thus this Parablo was suted to the Cu••toms of the Jews at that time: Nay, the very Number of the Virgins (mentioned by the Evangelist) that brought and lighted home the Bridegroom, hath reference to the particular Usage at those Weddings: for from that Passage in Statius, in his Epithalamium on Stella and Violantill••;

—Procul ecce canoro Demigrant Helicone Deae, quati••ntque novenâ Lampade solennem thalamis coeuntibus ignem,

We may gather that the Number of those Bri∣dal Virgins was wont to be te•• or eleven: And some∣tims five only (to which Number the Virgins are unhappily reduced in this Parable) attended the

Nuptial Solemnities. Accordingly* 1.30 Plutarch la∣hours to give Reasons (such as they are) why no more were made use of for this Purpose. The whole Parable is made up of the Rites used by the Eastern as well as the Roman People at their Mar∣riages: and all the particulars of it were such things as were commonly known to them, because every Day practised by some of them. In like manner the Parables of the Candle, Luke 8. 16. of the So••∣er and the Seed; of the Tares; of the Mustard∣seed; of the Loves; of Leaven; of the Net cast into the Sea; (all in one Chapter, Matth. 13.) of the Labou••ers in the Vineyard, ch. 20. I. of the Hous∣holder that planted a Vineyard, and let it out to Hus∣bandmen, ch. 21. 33. are Representations of usual and common Occurrences, and such as the Genera∣lity of our Saviour's Hearers were daily conver∣sant with; and for that very Reason were made use of by him, as being most moving and affecting. † 1.31 Luther had an odd saying, (as he had many an one) that Esop's Fables: is the best Book next to the Bi∣ble. His meaning, I suppose, was, that that fort of instructing, viz. by way of Apologues, by an∣nexing an useful Moral to a Feigned Story, was a ve∣ry excellent and profitable manner of teaching, it being so familiar and delightful; and upon that ac∣count so conducible to enforce and illustrate any Moral or Religious Truth. This and much more is the Excellency of the Parables wh••ch our Blessed Master clothed his Divine Doctrine in: he chose this way of delivering things to them, on purpose to work the more powerfully on their Affections. A fit Parable moves the Mind with a wonderful Force and Efficacy, it representing Matters to us

in their livelie••t Colours and mo••t natural Shapes, and applying them to the particular Circumstances we are in▪ so that it seemeth to say in the final Close of it, as that Parabolical Prophet to David, T••ou art the Man. It comes up close to us, and with great Plainness and Freedom tells us our Case, and affects us proportionably. To have Dominion or Authority, and to speak in a Parabolical way, are expressed by the* 1.32 same word in the Hebrew. This is most certain, that our Saviour reduced this Cri∣ticism into Practice, and by this moving way of Preaching let the World see, that† 1.33 he taught as one that had Authority. Thus I have briefly shewed you the Nature of Parables, and given some Ac∣count of our Saviour's so frequently using them. I shall only add that useful Rule of St. Chrysostom, which is to be observed by us if we would rightly under••tand the Nature of the Stile of Scripture in this mystical way of expressing it self:‖ 1.34

We must not, saith he, over-curiously fift every Word and Passage that we meet with in Para∣bles, but our main Business must be to under∣stand the Scope and Design at which they aim, and for which this sort of Discourse was com∣posed; and having gathered this out, we ought to enquire no further, it is in vain to busy our selves any longer.

And that of Maldonate is a very good Rule; For the right interpreting of Pa∣rables we m••st know this,* 1.35 that it is in vain to observe any Accuracy in comparing Persons with Persons, and to be curious in suting particular things to things: but we are to look at the grand Matter, and as it lies before us in gross. So he.

For this is to be remembred, that there are several Circumstances inserted into Parables, meerly to adorn and set off the Matter, and to make the Re∣presentation and Similitude more graceful. There∣fore we must not insist on every Particular, and think that an Argument may be drawn from all the Circumstances which we meet with in such Di••∣courses. No; the main thing, which is the De∣sign, is to be attended to in a Parable. If we ob∣serve this Rule, we shall gain a sufficient Knowledg of our Saviour's Meaning in his Parables: but otherwise we shall busy our Heads to little Purpose, and mistake the true Design and Intention of our Lord in this kind of Instructions.

There are other Pa••sages in the New Testament, wherein a secondary or mystical Sense is to be ob∣served, as the 24th Chapter of St. Matthew; one part of which, according to most Expositors, speaks of the Forerunners of Ierusalem's Destruction; and the other Part of the Signs of Christ's Coming to Judgment. But if you look narrowly into the whole Chapter, you will observe that these Fore∣runners and Signs of both Sorts are intermixed, and so promiscuously placed, that it is difficult to tell precisely which precede the Destruction of Ie∣rusalem, and which the Day of Judgment. Which gave me this Hint first of all, that this whole Chap∣ter, or the greatest part of it is to be understood (as those other Places of Scripture before-menti∣oned) in a double Sense, viz. a primary and a se∣condary. In the former you must understand our Saviour speaking of those Prodigies and Calamities which should befal the Jews before the final Over∣throw of their City and Temple. In the latter you must conceive him foretelling the dreadful Signs and Concomitants of the last Day, wherein

not only Jews, but all the World are concerned. Here is a twofold Meaning of Chri••t's Words, here is a double litera•• or historical Sense: and the latter of them being not so obvious and evident as the other, (and that is the Reason why it hath not been found out) may be called the mystical Sense, for it is so indeed in comparison of the other. Whereas then Expositors are divided in interpreting this Chap∣ter, some referring some Passages in it to the De∣vastation of Ierusalem, and others interpreting other Parts wholly of the Day of Judgment, we may compromise the Matter, and reconcile the dif∣ferent Interpreters, by asserting, that both the De∣struction of Ierusalem, and the Calamities of the Last Day, are understood by both Parts of the Chapter, excepting only one or two particular Expressions, which may seem to refer altogether to one of these. In short, the Forerunners and Harbingers of the Ruine of the Jews, and of the last Coming of our Saviour are the same. So that while he speaks of one, he also foretels the other. This shews that there is a double meaning, a sim∣ple and a compound one, in the very same Words of this Chapter.

When the Apostle in Eph. 5. had spoken of the married State, and of the Duties of Husband and Wife, and particularly of the Love of the one, and the Submission of the other, he tells us, in the Close, that this Part of his Epistle hath a higher Meaning than every ordinary Reader of it would find out: for besides the literal Import of the Words, there ••s a more sublime and spiritual one. This is a great Mystery, saith he, and I speak concerning Christ and the Church, v. 32. Those Words in Gen. 2. 24. mentioned immediately before, have a mystical as well as a literal Meaning: they are to be under∣stood

of the sacred Union of Chri•••• and his Church, as well as of the conjugal Union of Man and Wife. For Marriage is an Emblem of the sacred and in∣violable Tie between Christ and Bel••evers; and accordingly whilst the Apostle discours'd in that Part of the Chapter concerning the Love and Sub∣mission of Husband and Wife, he lets us know, that it is to be understood in a secondary Sense of Christ's Love to his Church, and of the Church's Subjection unto Christ. And divers other Passages in St. Paul's Epistles have, besides their literal, a spiritual, inward and mysterious Acception. Even as to this the Apostle's Words are true, viz. that he speaks the Wisdom of God in a Mystery, I Cor. 2. 7.

Thus I have abundantly proved the double Sense, which is to be found in many Places of the Sacred Writings; and it were easy to evin••e it from many more Instances, if it were requisite. I will only here in the Close produce the Words of a very profound and judicious Man, a worthy Light of our Church, that I may not be thought to be ••in∣gular in what I have asserted under this Head.

* 1.36 Many Passages, saith he, as well in the Pro∣phets as other Sacred Oracles, admit of Amphi∣bologies and ambiguous Senses: and the same Prophecies are oftentimes ful••illed according to both Senses.

And he instances in several. A∣gain, a little after he hath these admirable Words:

† 1.37 Seeing our sacred Oracles were given many hundreds of Years before the Events foretold by them, and since exhibited, had any seminal Cause or observable Original out of which they were to grow; the greater the Variety of their Senses or Constructions is, the more admirable Proof

doth their Accomplishment exhibit of that infi∣nite Wisdom which did dictate them ••nto the Prophets.

And he instances in such Prophecies as were fulfilled in a double Sense, and at two dif∣ferent times, as Isa. 9. 23. Ier. I. 6, 8. and others which had a first and second Accomplishment. This is the very thing which I have been asserting, and which I hope I have made sufficiently evident. The historical Books of the Old Testament are not bare Narratives and naked Stories of what is past, but in the largest and most comprehensive Constructi∣on of them they refer even to the Affairs of future Times. So that what Thucydides called his History, * 1.38 a Possession, or Treasure that was to last for ever, a Monument to instruct all the Ages to come, we may most truly and justly apply to the historical Part of the Old Testament. It is of never-failing Use to the World: Whatever is recorded here con∣cerning the Transactions of Divine Providence to∣wards the Jews and other People, is typical and re∣presentative of what God now doth, and will al∣ways do to the End of the World. In the several Particulars of the sacred Story we may read the Condition and Lot of the Church in all succeeding Ages; for what is to come is but a Transcript of what we find here. And as for the Doctrinal Part, it is mysterious and allegorical in many Places: there is a hidden and invisible Treasure lies under the visible and outward Letter. Many of the Pre∣cepts, Prohibitions, Threatnings and Promises reach a great deal farther than the Words simply and absolutely denote: and spiritual and heavenly Matters are couched in those Texts which primari∣ly speak of earthly and temporal ones. Lastly,

when you read a prophetick Passage in the Bible, the bare thing there literally expressed is not all that is intended, but there is oftentimes much more im∣plied. As Ezekiel tells us of a Wheel within a Wheel; so 'tis as true there is a Prophecy within a Prophe∣cy in the Holy Scriptures. One and the same Pre∣diction there is to be fulfilled more than once. In short, the Bible is not like other Books: In the History, Doctrines and Prophecies, both of the Old and New Testament, there are secret and hidden Meanings besides those which are plain and obvi∣ous, and which lie uppermost in the bare Letter. This is the peculiar and transcendent Excellency of the inspired Writings: This one thing alone may invite us to study this sacred Volume, and with in∣cessant Labour penetrate into the inmost Sense of it, and acquaint our selves not only with the literal Meaning which first comes to our View, but with that which is more remote and mysterious.

Here then we must carefully avoid these two Ex∣treams, viz. of laying the Letter of Scripture aside, and of resting altogether in the Letter. First, some despise the Letter of Scripture, and mind no∣thing in it but the Mystery. Of this sort were the Cabalistick Iews, who depraved the most substantial Parts of the Old Testament, by interpreting them in a mystical Sense only. Some of the Christian Fa∣thers were too guilty of this, especially Origen, the Prince of the Allegorists. St. Hilary in his Com∣mentaries on St. Matthew, and on the Psalms, ex∣plains several Places in this mystical way, whereby he fastens on them a Sense very different from that which they naturally have. Indeed his Comments are generally taken from Origen. St. Ambrose, in his Exposition of the Scripture, is generally alle∣gorical. Optatus, Bishop of Milevi, is too often

faulty, as to this, in his Books against the Dona∣tists. But it is to be observed, that none of these Fathers do utterly exclude the literal and historical Meaning. And as there have been Cabalists and Allegorists of Old, so some high-flown Men of late have run all the Bible into moral and mystical In∣terpretations; and in the mean time have either disbelieved or slighted the historical and literal Sense. I cannot wholly condemn those who have indeavoured to present us with Mysteries in all the several Steps of the Creation, in the whole six Days Works, and in every particular Instance of the Mosaick Philosophy. For this, without doubt, is not wholly external, material and sensible, and to be interpreted only according to the most obvi∣ous Signification of the Words: it is most true even here, that Moses hath a Vail over his Face; and there are certain Mysteries and Allegories contained under the very History. But though we are not to be mere Sons of the Letter, yet we have no Reason to think that the Mosaick Philosophy or Hi••••ory are made up of Allusions and Metaphors, and are altogether mysterious. This were to soar aloft with our modern Chymists, to dote after the rate of a Rosy-crucian, whose Brains are so in∣chanted, that they turn all into Spectres, Dreams and Phantasims.

But especially that Part of the Beginning of the Book of Genesis which gives an Account of the Fall of our first Parents, must not be turned into mere Mystery and Allegory: for it is sufficiently evident that Moses speaks of Matter of Fact. Wherefore a* 1.39 late Writer cannot be enough r••••uked for his Attempt of turning all the Mosaick History con∣cerning

Adam and Eve, the Serpent, Paradise, eat∣ing the forbidden Fruit, and all the Passages relating to them, into Parable, yea into Ridicule; for he makes himself hugely merry with the several Parti∣culars recorded by Moses. Yea, his Fancy was so low and groveling, that he picks up any vulgar Stuff to present the Reader with. Upon those Words, They sewed Fig-leaves, and made themselves Aprons, he triflingly cries out, Behold the first Rise of the Tailors Trade! And then that trite and po∣pular Cavil is fetch'd in to embelish his Book, Where had Adam and Eve Needle and Thread? And again, this he saith exceedingly troubles and puz∣zles his Brain, How the Woman's Body could be made of one single Rib. Such is the profound Wit and Philosophy of this Allegorical Gentleman! who, because the Scripture sometimes speaks (as I shall have occasion to shew afterwards) after the man∣ner of Men, and in compliance with their com∣mon (though mistaken) Apprehensions, he here stretches this too far, and extravagantly tells us,

That all the Account given by Moses, not only of the Origine and Creation of the World, but of Adam, and the first Transgression, and the Ser∣pent, and the cursing of the Earth, and other Mat∣ters relating to the Fall, is not true in it self, but only spoken popularly, to comply with the dull Israelites, lately ••lavish Brickmakers, and ••••el∣ling strong of the Garlick and Onions of Egypt. To humour these ignorant Blockheads that were newly broke loose from the Egyptian Task∣masters, and had no Sense nor Reason in their thick Sculls, Moses talks after this rate; but not a Syllable of Truth is in all that he saith.

This is very strange Language from a Reverend Divine, who thereby destroys the whole System of

Theology, and of Christianity it self: for if there were none of those things before mentioned; if in a literal and historical Sense there was no such thing as that first Diso••edience of Adam; if there be no∣thing true concerning the Temptation and the Apo∣stacy of our first Parents, and the Evils and Misery that ensued upon it, then it will follow thence that Mankind had no need of a Saviour and Redeemer; then Christ's Coming in the Flesh was in vain; then all Christianity falls to the Ground; then when the Writings of the New Testament speak of* 1.40 Eve's being deceived, and being in the Transgression; when they acquaint us that† 1.41 the Serpent beguiled Eve through his Subtility; and that‖ 1.42 by one Man's Disobe∣dience many were made Sinners; and that in* 1.43 A∣dam all died: all is mere Romance and Fiction; there was nothing of these in Reality. And then likewise we have as good Reason to believe that the other Parts of the New Testament which speak of our Saviour and all his Undertakings, are to be un∣derstood in the same manner, that is, they are but a cunningly devised Parable; they may have some moral meaning, as Esop's Fables have, but they con∣tain nothing of real Fact. This is the natural Re∣sult of allegorizing the 3d Chapter of Genesis. By dealing thus with this Part of the Bible he hath baffled all the rest, he hath wretchedly subverted the whole Scheme of our Religion; he hath spoil'd the whole Fabrick of Christianity; and he hath made the Scripture useless and insignificant. So that by this one Attempt of his he hath shaken, not to say overturn'd, the Foundations of Religion, he hath taken part with the known Despisers of all revealed Theology; he hath encouraged and pa∣tronized

the wild Conceits of Scepticks; he hath strengthned the Hands of the Profane; he hath abundantly gratified the whole Tribe of Atheists and Deists; he hath won their Hearts for ever. And indeed we cannot but observe what fort of Men they are that applaud his Undertaking, viz. the Wits of the Town (as they are call'd) Men disposed to very ill Thoughts of Religion and the Scriptures, yea Men generally indulging themselves in Immorality and Debauchery. These are the Persons that promote his Notions, and cry up his Writings. This Theorist is become much more pleasing to them than Mr. Hobbs. This new Ar∣chaeologist is far more taking than the Leviathan, because he nips the Bible more closely, and also because he is not (as the other) a Layman, but a professed Divine, and that of the Church of Eng∣land. This makes his Enterprize so acceptable to these Men; for now they have a Clergyman to vouch them; they have the Warranty of a Church∣man. I will not question, or so much as suspect the Prudence of our Ecclesiastical Governors: but in my Judgment, if there be no publick Censure pass'd upon such a daring Attempt as this, by a Member of our Church, Atheists will have just Ground to laugh at our Discipline, as well as they do at our Doctrine.

To excuse himself, he saith, this way of speak∣ing is used in the Writings of the New Testament, and confessed to be Metaphorical and Symbolical; and why not then in Genesis? I answer; Because though there are some Expressions of that Nature, as the Trumpet sounding, and the Books opened at the Day of Judgment, which are but metaphorical, it is like∣ly; yet it is easy to discern it: And in other Places it is intimated, and sometimes plainly declared,

that the Passages are metaphorical and my••••ical, as in the Parables of the Prophets and of our Savi∣our. But it is quite anoth••r thing which we are speaking of, viz. not an Expression or two, but a whole entire History delivered in plain Words, and with all its Circumstances as Matter of Fact; and there is not the least Intimation of any other Sense: yea many of the Particulars are mentioned in other Places of the Old and New Testament, as direct Matter of Fact. Wherefore when he attempts to solve his Undertaking by alledging some Passages in the New Testament of Christ and his Apostles, he cannot but see that it is very foreign to his Busi∣ness. Again, in a short Appendix to his Book (where he seems to retract in a manner what he ••ad said, having been informed (he ••aith) that it was displeasing to pious and wife Men) he excuses himself by alledging the Fathers; who, 'tis true, present us with several allegorical Interpretations and Descants on some Places of Scripture, and par∣ticularly on the 3d Chapter of Genesis: but this is ••othing to his purpose, because those antient Wri∣ters do not deny the literal Sense, which he doth. He is not content to allegorize that Chapter, but he wholly rejects the literal Meaning, and confi∣dently avers that Moses all along tells a Story that ••ath nothing of Truth in it, and is not spoken ac∣cording to the Nature of the things. So I grant, that some of the old Iewish Do••t••rs moralized M••∣ses's History, but they did not slight, much less ••u∣persede and lay▪ aside the historical Sense. And moreover, he hath neither the Fathers nor the Rab∣bies as an Example of ridiouling the Mosaick Histo∣ry, which yet he doth throughout his whole Dis∣course on that Chapter, shewing his little Talent of Jesting and Dro••ling. So that in brief, it might

become Hudibras better than a Doctor of Divinity. I appeal to any that are acquainted with the anti∣ent Monuments of the Church, whether he doth not perfectly tread in the Steps of the old Adver∣saries and Blasphemers of Christianity, Iulian, Celsus, &c. The former of these speaking of, and deriding what is said in Genesis concerning Adam and Paradise, and eating the forbidden Fruit, &c. positively declares that* 1.44 these are altogether fabulous. And again afterwards,† 1.45 What Difference is there, saith he, between these and the Fables of the Greeks? What Dr. Burnet saith amounts to the same; for when he expresly saith, Moses delivered nothing of the Physical Truth concerning the Creation of the World, &c. but wisely dissembles to accommodate himself to the People: and when he tells us, that Moses said these things only to conciliate Force and Authority to his Laws, (which are his own Words) he doth as good as say, that what he delivers is a Fable. He might in plain Terms have stiled the Mosaick History a Fabu∣lous Tradition, as‖ 1.46 Simplicius calls the Account which Moses gives of the Creation. Yea, he might as well have spoken the Language of his Friend Cel∣sus, who call'd the Mosaick Relation concerning Adam and Eve,* 1.47 an old Wife's Fable. Thus we see what Examples he follows; some of the crafti∣est and subtilest (but yet the most malicious) Ene∣mies of the Christians, who laugh'd at their Reli∣gion whilst others persecuted it, and did more harm by that d••riding it, than others by violent op∣pressing it. But lo a remarkable Example of the Divine Justice! viz. on the bold Gentleman who lately englished that part of the Doctor's Book

which derides the 3d Chapter of Genesis, and who committed it to the Press for the sake of some of the witty Folks of the Town, and to please the Atheistical Rabble. This signal Act of avenging Providence is well known to the World, and I wish the ingenious Theorist would seriously reflect upon it, and learn thence to make Sport with the Bible no more: And I request him not to be offend∣ed at my plain Dealing with him; for I assure him that I have said nothing out of any disrespect or ill Will to his Person, but wholly from a deep Sense of the great Mischief which is like to ensue upon this late Attempt of his. I abhor the treating of any learned Man's Writings with Contempt: yea, on the contrary I have always paid a due Respect and Deference to them, though they are not ad∣justed to the Notions which I have of things. But when I see the Holy Scriptures struck at, and Re∣ligion it self shock'd and extremely hazarded, I cannot forbear from uttering my Sentiments, and ••hewing my just Indignation on such an Occasion. Christian Charity, which beareth all things, endureth all things, cannot by any Means brook this. And I must freely tell this learned Writer, that let his Character otherwise be never so fair, (and 'tis not my Design to ••isown it or blemi•••• it in the least) it is certain that the better this is, the worse is his Enterprize; for he seems to come sober and de∣mure to undermine the Bible, and destroy Christi∣anity, as many a Cracovian Reasoner hath done be∣fore him. But truly there is little Sobriety in jest∣ing and buffooning, in jeering and drolling away our Religion, and that under the Pretence of Phi∣losophick Antiquity. Nay, let me tell him, (and I hope by this time his own Thoughts do so too) that to trifle and droll after the Rate that he doth on

the inspired History concerning Adam and Eve, is a near Approach to Blasphemy. I heartily wish he may be apprehensive of his Delinquency in this kind, and that for the future he may guide himself by that wholsome Rule, viz. that we are not to quit the literal Interpretation in any Place of Scrip∣ture, unless there be a necessity of doing so. And 'tis certain there is none in the present Case; nay, there is an absolute Necessity of acknowledging the literal and historical Meaning, unless we will sub∣vert the very Foundations of our Religion. He that makes this first Book of the Bible to be wholly mystical, doth not observe the Distance between Genesis and some Part of the Revelation. We must be careful that we follow not the Masters of ab∣struse Divinity so far, that we exclude the literal Sense of Scripture: for this will prove fatal to the Scriptures themselves, and to all Religion, especi∣ally Christianity. If we dote upon Allegories, and defy the Letter and History of the Bible, we quite null these Sacred Writings, because we there∣by render them ambiguous and precarious, we au∣thorize any wild Interpretations that can be made of them. If we may leave the literal Sense of Scripture when we please, and fly to metaphorical and mystical ones, then the Certainty of the Word of God will soon vanish: for then we cannot tell what is true or what is false; or if we know it, we can never confute any Error, or maintain any Truth from the Holy Writ. For by this Means the••••will be innumerable Explications of Scripture, and who can possibly determine which of them is to be made choice of? If you offer any Text to prove ••uch or such a Doctrine, it will easily be evaded if the Letter may not be our Guide; for it is but say∣ing, The Place is not meant as the Words sound,

but must be taken figuratively and mystically. Thus Scripture it self is▪ destroyed by cashiering the lite∣ral Acception of the Words. Yea, we destroy the whole Gospel, and pluck up the Foundations of Christianity; we deny Christ and all his blessed Un∣dertakings for our Redemption and Salvation: for these being Matter of Fact, are founded upon the literal Account we have of them, upon the histo∣rical Relation of them, which we have in the Wri∣tings of the Evangelists and Apostles. Thus dan∣gerous and fatal it is to let go the literal Sense of Scripture, and to catch at a mystical one only. By this wild Practice Men attempt to thrust Religion out of the World; or, which is the same thing, to present us with a metaphorical and allegorical Religion, inst••ad of a true and real one. There∣fore there is good Reason why we should not quit the literal Construction of Scripture.

Secondly; The other Extream which is to be a∣voided by us, is the* 1.48 resting altogether in the out∣side, the looking no farther than the literal Mean∣ing of Scripture. There is such a thing as mystical or symbolical Divinity; however some have mista∣ken and abused it: and this, if it be rightly used, is exceeding profitable, yea necessary; for it is no other than the Re••ult of the mystical Sense of Scrip∣ture, which I have been speaking of. He is truly a Divine, he may deservedly be said to have Skill in Christian Theology, who contents not himself with the primary or literal Import of the Sacred Wri∣tings, but dives into the secondary but more ab∣struse Meaning of them, who penetrates into the hidden Mind of the Word of God. If there be a

〈◊〉〈◊〉 Sense in Scripture, as I have proved in se∣veral Instances, it must be reckoned a great Over∣sight (to say no worse) in the Expositors of this Holy Book, not to take notice of this Interpreta∣tion, but to acquiesce wholly in the literal Mean∣ing. This is observable in the Expositions which some of the Rabbins give of the Bible: for as the Jewish Ca••alists are too allegorical, (as we took no∣tice before) so another Set of their Doctors is too much devoted to a literal Interpretation. This they stick to when there is no Reason for it, yea when the Words are plainly figurative, and must needs be taken so. Yet even then they interpret them according to the Letter, and thence are pro∣duced some of those foolish Propositions and chil∣dish Assertions, those groundless Fables and Le∣gends; yea those gross Lies and Forgeries which are found in the Books of the Rabbins. Erasmus was faulty in this kind: his Readers may observe that he neglected the mystical Sense of Scripture, and resolutely adhered to the bare Letter. In which he is followed by Calvin, who generally leaves out the secondary and more sublime Sense of many Texts of Scripture, and satisfies himself with the literal one only. This he doth in his Comment on Gen. 3. 15. I will put Enmity between, &c. which he interprets simply of the Antipathy between Men and Serpents, (which is the poor and lank Inter∣pretation which Iosephus the Jew gives of it, as you have heard:) whereas those Words in the highest Meaning of them (as the antientest and learnedest Fathers•• have suggested) are the first and grand Promise of the Messias made to our first Parents, and in them to all their Posterity. Those Places, Psal. 22. 16. They pierced my Hands and my Feet; And ver. 18. They part my Garments among them,

and cast Lots upon my Vesture; Calvin is enclined to interpret simply, and not concerning Christ: he would have them to be only metaphorical Expressi∣ons of David's Calamities and Sufferings, notwith∣standing it is expresly said by the Evangelist St. Matthew, that those things were done to Christ, that it might be fulfilled which was spoken by the Pro∣phet, Matth. 27. 35. And by the Evangelist St. Iohn, This was done that the Scripture should be fulfilled, ch. 19. 36, 37. And so as to that Text, Ier. 31. 22. The Lord hath created a new thing in the Earth, a Woman shall compass a Man. The same Author will not have this Prophecy, (for such it is, though it seems to speak of a thing past, it being the Cu∣stom of prophetick Writers to signify the future Time by the past, as you shall hear afterwards) he will not, I say, have this Prediction refer in the least to Christ and the Virgin Mary: It is ridicu∣lous, he saith, to understand it so. And some other Prophecies which are meant of Christ, he under∣stands otherwise, confining himself to the bare Letter of the Words. Thus this excellent Person, out of an Affectation of Novelty, perverts those Scriptures which the antient Fathers quoted as spo∣ken of Christ; and he plainly tells us, that the Fa∣thers abused those Places. But (which is far worse) he refuseth to expound some of those Texts of the Old Testament concerning Christ, notwithstand∣ing the Evangelical Writers in the New Testa∣ment alledg them as punctually fulfilled in him, and in what he suffered. For this Reason that re∣nowned Man may be thought to incline to Iu∣daism or Arianism as much as Erasmus is thought by some; for you shall find the one as well as the other interpreting Places of Scripture, which speak of Christ, quite to another Sense.

* 1.49 One of the Worthies of our Church excuseth the former of these Persons after this manner, (and why may not the same Excuse serve for the latter?)

It was, saith he, rather fear lest he should give Offence unto the Jews, than any Desire or Incli∣nation to comply with them, which makes him sometimes give the same Interpretations of Scriptures which they do, without Search after farther Mysteries than the Letter it self doth ad∣minister.

It was the Candour of this excellent Divine to apologize thus for that great Man; and the same Apology may serve for the other; yet certainly we ought to supply the Defect of their Expositions on those Places, by adding the secon∣dary and mystical Sense to them; else we leave those Texts maimed and imperfect; yea we rob them of that which is most considerable and preci∣ous in them, that which is the Dabar Gadol, as the Jewish Masters call the mystical Sense, this being great in comparison of the literal one, which is call'd by them Dabar Katon, little and inconsidera∣ble, viz. in respect of the other. This was the Fault of another great Man, great in Name as well as Worth: Herein he disdains not to tread in the Steps of Mr. Calvin, though in many other things he is very averse to his Expositions. We shall find that when he treats of the Texts in the Old Testa∣ment which speak concerning Christ, he generally interprets them in the first and literal Sense, con∣trary to the Practice of all Apostolical and Antient Expositors, who constantly search into the mystical Sense of Scripture, as the choicest Treasure that is to be found in it. Gold and Diamonds, and the richest Gems, lie hid in the Bowels of the Earth.

The richest and most precious Truths of Heaven are treasured up in the Entrails of this Holy Book, they are hid in the most inward Recesses of it. De∣mo••ritus could say, Truth lies hid in a deep Pit. This is most certain of Divine Truth contained in the Ho∣ly Scripture; besides what we meet with in the Letter and Surface of it, there is yet a more choice Discovery to be made by searching into the Depths of it, and by Discerning the spiritual Meaning, those deep things of God which lie covered under the Letter and History. It is a Rule that holds good concerning the Divine as well as Humane Laws▪ * 1.50 He that con••ines himself to the Letter, sticks in the mere Bark and Outside, and can go no further: he reacheth not to the inward Sense, Pith and Mind of those Laws. We must needs fall short of the Truth of Scripture, that sacred Law given us by God, unless we indeavour to acquaint our selves with both these, not only the historical, but the more sublime and mystical Sense of it. Both these jointly make up Divine Truth. Therefore that is a good Rule in interpreting Scripture, which was practised by Athanasius,† 1.51 We (saith he) do not take away the Literal Sense to bring in the Spiritu∣al one, but we maintain the more powerful Mean∣ing of the Spirit by keeping up the literal Sense. These two must go together. If we lay aside the former, the Scripture is no longer Scripture, i. e. a written Law, made up of Letters: and if we lay aside the latter, we do Despite to the Spirit of Grace, who hath lodged a farther Meaning in the Holy Scriptures, (which were inspired by him) than that which is contained in the Letter. Where∣fore

to understand the Scriptures as we should do, we must be careful to find out the secondary or my∣stical Interpretation of the Words, as well as the primary or literal.

And that we may know when the Sense is of the former, and not of the latter sort, it will be need∣ful to observe these following Rules. The first is given us by* 1.52 R. Ben-Ezra, thus; If any Precept in Scripture be not consonant to Reason, it must not be taken in the simple or literal Sense, as that Place, Circumcise the Foreskin of your Hearts, Deut. 10. 16. We cannot suppose this to be understood literally, because (saith he) it is so unreasonable and absurd a thing; yea indeed it is utterly impossible, for there is no such thing as the Praeputium of the Heart. In these and the like Places a spiritual Sense must be searched for, otherwise we must assert that the Scripture enjoins us the doing of those things which cannot be done. Besides, if we understand it lite∣rally, i. e. of the circumcising or paring off any Part of the Heart, this is an inhumane and bloody thing: to do this is to be cruel to our selves; yea, 'tis Self-murder: Therefore according to a second Rule, which I am to propound, this cannot be the Sense of the Place, and consequently the literal Meaning is not intended here. The Rule is this, That all Precepts or Prohibitions, which, as to their Sound, are wholly repugnant to the Moral Law, and the express Command of God there, contain in them some mystical or spiritual Sense. By this you may judg of the Meaning of those Places of Scripture, Prov. 23. 2. Put a Knife to thy Throat, if thou be a Man given to Appetite: And that of our Sa∣viour▪ Matth. 5. 29, 30. If the right Eye offend thee,

pluck it out: and if the right Hand offend thee, cut it off. To which I may add, Prov. 25. 21. Rom. 12. 20. Heap up Coles on your Enemies Heads. When a Person is thus commanded in Scripture, to do some thing contrary to the express Law of God, we may conclude that Command is to be understood in a se∣condary or mystical Sense, and not according to the Letter. So when God bids Hosea take a Wife of Whoredoms, and Children of Whoredoms, ch. 1. 2. And when it is added that he went and took such an one, ver. 3. we must look upon it as a Parable, a mystical Saying. It was a Vision, saith St.* 1.53 Ierom. So saith Ionathan the Chaldee Paraphrast; and † 1.54 Maimonides agrees with him. It is certain that this was done only in Shew and Representation, but not actually and really, because it was contra∣ry to that direct Prohibition in the Law, Lev. 21. 7. Thou shalt not take a Wife that is a Whore. The Mean∣ing then of the foregoing Words is this, that see∣ing this People brag that they are my People, my Spouse, my Children; go and represent the true State they are in by a Parable, and let them know that they are as much my Wife and my Children, and no more, than if you should take a professed Whore with her spurious Brats, and say, that she is your lawful Wife, and they are your lawful Children, which is absolutely false. This I con∣ceive is the plain Meaning of the Words. But that Command of God to Abraham, Gen. 22. 2. Take thy Son, the only Son Isaac, and offer him for a Burnt-offering, is of another kind; for that this is not to be understood mystically but literally, we can prove from the History it self, which is so re∣lated, that we may plainly see it was a Matter of

Fact: and it is inserted among other Historical Passa∣ges concerning that Patriarch; whereas the Pro∣phetical Books, such as that of Hosea, contain in them Visions and Representations of things spoken of as really done, although they are not. Besides, we are certain that Abraham's offering his Son I∣saac, i. e. his binding him, and laying him upon the Altar, and undertaking to kill him, were real things, and actually performed, because we are ••old by the infallible Penmen of the New Testa∣ment, that they were so; for they alledg this Mat∣ter of Fact, to prove and demonstrate the Doctrine which they deliver, Heb. 11. 17. Iam. 2. 21. Wherefore we are sure it was a Reality, and con∣sequently the Words in Genesis are to be understood in a plain Literal Sense. A third Rule, and the most useful, is this; See what Texts of Scripture are already interpreted in a Mystical Sense by the Evangelists and Apostles, and observe the Nature, Occasion and Circumstances of those Places, and thereby you will be able to Discern what other Places of Scripture are to be understood in the same manner: And accordingly you must inter∣pret them not after the Bare Letter or History, but in a Spiritual Sense. And so much for the first thing which is to be taken notice of, in order to our ha∣ving a right Understanding of the Stile of Scrip∣ture, viz. that there are many Places in it that have a Double Sense.

Notes

• * 1.1

  A d••rash inquirere.
• † 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.3

  Antiqu. l. 1. c. 2.
• * 1.4

  Gal. 4. 2••.
• † 1.5

  Chap. 13. v. 21. ch. 14. 22. ch. 16. 15. ch. 17. 6.
• * 1.6

  Heb. 4. 9.
• ‖ 1.7

  Ver. 1.
• * 1.8

  Chap. 7, 8, 9.
• * 1.9

  Praefat. in Cantic.
• † 1.10

  Antiqu. l. 10. c. 6.
• * 1.11

  Hieronym. Prol. in Ezek.
• † 1.12

  Isa. 8. 8.
• ‖ 1.13

  1▪ Macc. 1. 54.
• * 1.14

  Matth. 24. 15.
• † 1.15

  Matth. 13. 35. John 15. 25, &c.
• ‖ 1.16

  Dr. Iac••son, Vol. 2. Book 7. Sect. 2.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conferre, comparare. 〈◊〉〈◊〉 Clce••o and other R••etoricians a Parable is called Collatio, 〈◊〉〈◊〉 differen••ium inter se Colloca••io.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  In Pro••••m.
• † 1.22

  De ••na••. Deor. cap. slt.
• ‖ 1.23

  Strom. 5.
• * 1.24

  Pier. Hieroglyph. Aegypt.
• † 1.25

  Clem▪ Alexand. Strom. l. 5.
• * 1.26

  Plaut. in Casinâ.
• ‖ 1.27

  De Nupt. Honor.
• † 1.28

  Virgil. Eclog. 8.
• * 1.29

  Psal. 19. 5.
• * 1.30

  Quast. Rom.
• † 1.31

  Coll••q. Mens.
• * 1.32

  Mashal.
• † 1.33

  Mark I. 22.
• ‖ 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.35

  In Matth. 11. 16.
• * 1.36

  Dr. Iackson, Vol. 2. Book 7. Sect. I.
• † 1.37

  Sect. 2.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  Dr. ••u••net. Archaeolog. P••••••osoph. 1. 2. c. 7, 8, 9.
• * 1.40

  1 Tim. 2. 14.
• † 1.41

  2 Cor. 11. 3.
• ‖ 1.42

  Rom. 5. 19.
• * 1.43

  I Cor. 15. 22.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyril. con••. Julian. lib. 3.
• † 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ‖ 1.46

  De Phys. Aud. 1. 8.
• * 1.47

  Origen. cont. Cels.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A••hanas. in Matth. 12. 31.
• * 1.49

  Dr. Iackson on the Creed.
• * 1.50

  Qui haeret in literâ, haeret in cortice.
• † 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.52

  Comment. in D••calog.
• * 1.53

  Prooem. in Hos.
• † 1.54

  Mor. Nev. l. 2. c. 46.