Necessity of Human Learning for a Gospel Preacher, Chapter 1

Necessity of Human Learning for a Gospel Preacher · Chapter 1

p. 1CHAP. I. That the Knowledge of the Languages is of great Uſe to a Miniſter of the Goſpel.

SECT. I. Of the Languages in general.

THe Tongues or Languages are the Boxes or Cabinets, wherein all Sciences or ſorts of knowledge, the Jewels of all Truths both Divine and Humane, Theological, Moral and Natural, are laid up.

Skill in the Languages is a Key that unlocks and opens all theſe, and lets a man into the knowledge of them all. It is (as one ſaith) that to a Miniſter, which the Sea is to an Haven-town, to bring in all p. 2ſorts of Proviſion from foreign parts to repleniſh and enrich the ſame.

Every Tongue hath a peculiar Idiome, or form of Speech, or innate Emphaſis, Elegancy, and Perſpicuity, which cannot be ſo fitly and fully expreſſed in a Tranſlation, without ſome Circumlocution, Diminution, or Alteration.

Hence it is, that every Book is beſt in its own Tongue, wherein it was originally written by the Author thereof; that is, the ſoundeſt, and the cleareſt.

The Knowledge of Hebrew, Greek, and Latine, is requiſite, becauſe the Superſcription of our Saviors Title on the Croſs was in theſe three Languages, Luk. 23.38. for three Reaſons:

1. That Chriſt's Death, and the Cauſe of it, which concerned all Nations, might be divulged to all the Nations,

to the Eaſt by the Hebrew,

to the South by the Greek,

to the Weſt by the Latine,

in regard of the preſent Confluence of People to the Feaſt at Jeruſalem from all Nations, Joh. 12.20.

2. To ſhew, That the Knowledge of theſe three Principal Languages conduceth much to the clear and full underſtanding of the Myſtery of Chriſt crucified.

p. 33. And that the Holy Ghoſt would have the Dignity and Study of them ever preſerved, or kept on foot in the Church.

SECT. II. Of the Hebrew and Greek in common.

THe Knowledge of the Hebrew and Greek is needful for a Miniſter eſpecially, for ſix Reaſons;

Reaſ. 1. Becauſe the Hebrew and Greek are the Original Tongues, in which the Old and New Teſtaments were written. A competent knowledge of theſe Tongues gives a man great light to the right and clear underſtanding of the Original Text; and much ſatisfaction and delight to his minde: without ſome inſight into the ſame, a man cannot underſtand the proper Signification and Emphaſis of Words, Phraſes, and Proverbs; nor the Idiomes or peculiar forms of ſpeaking, which the Originals (eſpecially the Hebrew) have in them; but he muſt ſee onelyonly with other mens eyes; and take both the Tranſlation and Interpretation of the Scripture upon truſt from others.

Reaſ. 2. Great Skill in the Original Languages is neceſſary to the true Tranſlation p. 4of the Bible into other Tongues; and to the ſerene, ſound, and proper explanation thereof. For the Minde of God (as Divines obſerve) is primarily in the Original, and but ſecondarily in the Tranſlation; which no farther contains the Word of God in it, then it agrees with the Original, out of which it is tranſlated.

This Difference muſt be put between the Hebrew and Greek Text of the Old and New Teſtament, and the Latine and all other Verſions, that in the Original Text, & Res & Verba, both the Matter and the Words proceed immediately from the Holy Ghoſt, who ſuggeſted to the Prophets, Apoſtles, and Evangeliſts, & quae ſcriberent, & quomodo ſcriberent; both what and how they ſhould write. In Verſions (that are faithful) the Doctrine is from the Holy Ghoſt, the Words are from Men: who although they uſe the help of the Holy Ghoſt, yet not in that maner nor meaſure with the Prophets and Apoſtles. See Iſ. Caſaub. Exercit. 13. ad Annales Baronii, pag. 273. Polan. Syntag. Theolog. lib. 1. cap. 40. Beza, Tractat. Theolog. vol. 1. ad defenſ. Caſtell. pag. 432.

Reaſ. 3. There is more need yet of Skill in the Originals to reform and refine former Tranſlations; to amend the faults p. 5and miſtakes, and ſupply the defects that ſtill remain in them.

Divines obſerve, that much Divinity depends on ſmal Particles, upon ſuch a Mood, Tenſe, Caſe, or Number; ſometimes upon one letter, upon pricks and points. Many errors have been bred and fed by falſe Tranſlations, and miſtakes of Words and Letters, and by corrupt Gloſſes thereupon.

The holy Scriptures are vindicated, and many Truths are reſtored and confirmed by a rectified Tranſlation, and ſound interpretation of them according to the Original.

Critical learning, and Scholia's, are of excellent uſe hereunto. Many learned Authors in theſe later times have performed the ſame exquiſitely beyond the exactneſs of the ancient Fathers; as Eraſmus, Beza, Piſcator, Druſius, Salmaſius, Caſaubon, Grotius, Scaliger, Fuller, Ludovick de Dieu, Heinſius.

No Tranſlation expreſſeth all places exactly, but ſometimes gives either not the right, or not the full ſenſe.

I. Not the right and proper ſenſe. For thoſe, who have uſed the greateſt diligence and accurateneſs in tranſlating the Bible, have not been exempted from being liable to miſtake, (nimis auguſta res eſt non errare) p. 6and probably, if they had afterwards ſet themſelves to a more diſtinct ſearch about ſome particular places, or ſeen thoſe obſervations which others have made on them, they might have found reaſon to alter their former apprehenſions, and tranſlate ſome places otherwiſe then they did. Amam. Paraenoſ.For it is no new thing for Learned men, upon a review, to have eſpied faults in, and amended their own Verſions, as Luther, Junius, Beza, &c.

Yea there are inſtances given out of ſeveral places in our laſt Engliſh Tranſlation, wherein there appears ſome diſcrepancy from the minde of the Text.

Beſides that thoſe ſlips, and miſtakes, which are to be charged on the Preſs (which differ according to the diverſity of Impreſſions) pervert the ſence, and ſhew the uſe of the Original to direct to the true reading. Some Errata in our Engliſh Bibles may be a means of deceiving thoſe that look no further; as well as the faults, which have crept into the Copies of the Latine and Greek Verſion, have deceived others who relyed thereon. Many inſtances might be given hereof. In the Vulgar Latine, evertit domum was put for everrit, Luke 15. Aſia for Achaia, Rom. 16. vidua for Judaea, Act. 16, &c. See p. 7the like in the Greek Verſion; where through the careleſneſs, or unskilfulneſs of ſome hand, foreign was turned into foreign, Pſal. 132.15. foreign into foreign, Pſal. 89.46. foreign into foreign, Pſal. 31.16. foreign into foreign, Iſa. 45.1. Which miſtakes, and many more, were derived into the Latine Tranſlation, and have not wanted followers; Amam. Antib. Bibl. & Paraen. de excit. …ng. ſtud.amongſt whom was Auſtin, who was often out as to the ſenſe of Scripture, becauſe he wanted skill to correct the Tranſlation he uſed, by the Hebrew. This made him raiſe many doubts, and ſpend much time in ſolving them; and when all is done, look but in the Original, and you will ſee no ground for them, but all is plain and clear. Nor was he inſenſible of what fruſtrations happened to him through his ignorance: When he was pretty ancient, he learn'd the Greek Tongue; he bewailed his want of Hebrew, and commended the ſtudy of both.

II. The exacteſt Tranſlation may ſometimes not give the full ſenſe of the Original, either

1. Becauſe a word or ſentence in the Original may be more comprehenſive, and admit of more ſenſes, and thoſe good and convenient, (For as words have different acceptions, ſo they may alſo have an ambiguous p. 8reference) then the word or phraſe doth, which anſwers thereto in the Tranſlation. In which caſe the Tranſlation cannot draw out all that is contained in the Text, and perhaps ſometimes not hint the greateſt part of it.

2. Becauſe the Tranſlation expreſſeth but one of the readings in the Hebrew, in thoſe places where there are two, viz. the Keri and Chetib, one in the Margin, the other in the Text or line: which are requiſite to be known, that when there is any difference in the ſenſe, we may judge which is to be preferr'd.

Tremellius and Junius in their firſt Verſion rendered 2 King. 8.10. (after the Marginal reading foreign) thus, Abi, dic ei, &c. Go, ſay to him, Thou mayſt certainly recover. But Junius in his latter work chooſeth rather the Textual foreign, and turns it, Dic, Non omnino revaleſces; Go, ſay, Thou ſhalt certainly not recover.

So in Ezra 4.2. their firſt Verſion hath Et eidem ſacrificamus, And we ſacrifice to him; the latter, Non enim (alteri) ſacrificamus; That according to the Margin, this to the line. Of the Keri and Chetib, the Marginal and Textual readings, ſee more in Ainſworth's Advertiſement, next after his Annotations on the Pentateuch.

p. 9Reaſ. 4. Without the help of the Tongues we cannot underſtand thoſe words of the Hebrew and Greek Text, which are retained in the Tranſlation, as Jehovah, Mesſiah, Shiloh, Hoſanna, Alleluja, Nehuſhtan, 2 Kin. 18.4. Ephod, Urim, Thummim, Higgaion, Selah, Belial, Beelzebub, Abaddon, Apollyon, Rabbi, Raka, Mammon, Amen, Anathema Maranatha, &c. to which I may add Chriſt and Jeſus. To ſay nothing of the Titles of Pſalms, and thoſe proper Names which are Prophetical, and deſcribe future events.

Nor can we, without the help of thoſe Languages, know the meaning of ſuch phraſes retained in the Tranſlation, as ſuit not with the genius of that Tongue, into which it is made, but are proper and peculiar to thoſe, in which the Text was firſt penned. Thus, if not informed from the Hebrew Idiome, we ſhould not know that the children of the Bride-chamber, Mat. 9.15. ſignifies the Bridegroom's friends; and the fire of God, Job 1.16. a great fire; and the voice of God, Pſal. 29.3. thunder: with many other forms of ſpeech of an Hebrew extraction.

Reaſ. 5. Inſight into the Original is needful, ſometimes for determining which ſenſe of any ambiguous word or Phraſe in p. 10the Tranſlation is agreeable to the Text; For words or expreſſions in a Verſion, may be capable of thoſe ſenſes, which the Original will by no means admit of; and ſo thoſe who are not able to con… it, may run into great miſtakes: As it fared with many of the Fathers, who uſed the Greek Verſion of the LXX. and wanted skill in the Hebrew. For inſtance hereof, ſee Amama's Antibarb. Biblicus. Though we be furniſhed with the Verſions and Commentaries of learned men on the Scriptures, (as Beza, Piſcator, Mercer, Druſius, &c.) yet we cannot read, or at leaſt fully underſtand them without skill in Hebrew and Greek, (of which we ſhall find ſome ſcattered up and down there) much leſs can we defend them againſt Oppoſers; nor be capable of judging which is the fitteſt of thoſe Expoſitions we meet with, when we are perplexed with variety. That ſure is the beſt, which agrees beſt with the Original; and ſo, without inſight into it, we ſhall be uncertain which to follow.

Reaſ. 6. The knowledge of the Hebrew and Greek Text is neceſſary for the deciding of Controverſies, and defending of truth, and refuting of errors, and it contributes much to reconcile many differences that are among Interpreters. Men p. 11generally appeal to it, as being the only authentick rule of Faith, (given by divine inſpiration, and dictated by God himſelf, which cannot be ſaid of any Tranſlation, ſince no Interpreter had the ſame priviledge with the ſacred Pen-men, to be infallibly inſpired) when they will not ſtand to the determination of any Verſion. And it is reaſonable, that the Original Text ſhould have the definitive ſentence in all doubtful Caſes; for it is the only Judge or Rule of Controverſies, from which we have no appeal: It is the touchſtone of all Tranſlations, by which they are to be tried, and from which they derive all their Authority. The Papiſts prove divers of their opinions from thoſe places in the Vulgar Latin, which agree not with the Original. How then ſhall they be diſproved but from the Original? Ignoratio Hebraiſmorum multa abſurda & impia dogmata invexit in Eccleſiam, In Gen. 48.16.Gen 48:16ſaith Pareus, Ignorance of the Hebrew Idiome hath brought many abſurd and impious opinions into the Church: and therefore the knowledge thereof is the way to caſt them out.

For the Invocation of Saints the Papiſts bring Gen. 48.16. Invocetur ſuper eos nomen meum, nomina quoque patrum meorum, p. 12the ſenſe of the Hebrew is, Let them be called by my name. For the worſhipping of Chriſt's Sepulchre, they alledge Iſaiah 11.10. Et erit Sepulchrum ejus glorioſum, but according to the Hebrew, His reſt ſhall be glory. For merit, Heb. 13.16. Talibus hoſtiis promeretur Deus, in the Greek it is foreign, With ſuch ſacrifice God is well pleaſed. More inſtances might be given in the Old and New Teſtament.

The knowledge of the Tongues (as ſome obſerve) hath always been an individual companion of the Orthodox faith in the Church; Bowls Falt. Evang. pag. 72.73. Amam. paraen.the neglect and contempt of the Scriptures always accompanied the neglect and contempt of them. Luther ſaw that there was no other compendious way to reduce old Barbariſm, then if the ſtudies of the Tongues ſhould periſh. When the knowledge of them revived, (which was about the year 1470) forthwith the clearneſs of the Goſpel ſhined forth. Good skill in the Tongues makes men good Textmen, or Expoſitors; and Bonus Textuarius, bonus Theologus. Hence thoſe, that have ſearched moſt into the Text by the light of the Tongues, if Proteſtants, they are the moſt pithy Divines; if Papiſts, they are ſounder then the reſt, as Arias Montanus, Maſius, Vatablus. They that p. 13have wanted the knowledge of the Tongues have erred greatly in Expounding the Scriptures, as the Commentaries of ſome of the Ancients abundantly teſtifie.

It is Muſculus his counſel, Loc. Com. de facr. Script. p. 184.Sunt admonendi, imo vehementer urgendi Adoleſcentes ſacrae Scripturae candidati, ut ſacrarum Linguarum Ebraeae & Graecae cognitionem ſtudiis ſuis non quaſi parergon adjiciant, ſed inſtar fundamenti in ipſum fundum mentium ſuarum ſubmittant. Young men that ſtudy the holy Scripture ſhould be vehemently preſſed to lay the knowledge of the Greek and Hebrew as a foundation in the bottom of their minde; and not to adde it to their Studies as a by-work.

See what Muſcu… ſaith in that place, of the need of Profeſſors of the Greek and Hebrew Tongues in the Churches of Chriſt, and in the Schools of the faithful.

So much of the General uſe of Hebrew and Greek conſidered joyntly. Now I will ſhew the Particular uſe of them ſeverally, and of the Latine, to which I will adde the Chaldee and Syriac.

p. 14SECT. III. Of the Hebrew.

THe knowledge of the Hebrew is uſeful in four reſpects;

I. To underſtand the Greek of the New Teſtament, becauſe

1. There are many Hebrew words, both Proper Names, and Appellatives, in the New Teſtament. See Paſor's Lexicon in fine.

2. The New Teſtament is full of Hebraiſms. Of which ſee Gataker againſt Pfochenius: and Beza on Act. 10.46. The Apoſtles uſed Hebraiſms (ſaith he) not only becauſe they were Hebrews, but becauſe when they diſcourſed of thoſe things, which were written in Hebrew, it was needful to retain many, leſt they ſhould ſeem to bring in ſome new Doctrine. And I do not wonder they kept ſo many Hebraiſms, when many of them are ſuch as cannot be ſo happily expreſſed in any other Idiom: that, except they had retained thoſe forms of Speech, they ſhould have deviſed ſometimes new words, and new kinds of Speech, which no man had underſtood. See alſo Beza's Theol. Tract. p. 15vol. 1. ad defenſionem Caſtellionis de Hebraiſmis pag. 431, &c.

The New Teſtament was written in a ſtyle, that hath the Tincture, and relliſh of the Hebrew: by reaſon of which it differs much from the pure and genuine ſtrain of the Greek. Hence learned men call the Language of the New Teſtament rather foreign then foreign, that is, Jewiſh Greek, ſuch as was peculiar to Graeciſing Jews; The words generally Greek, but the Phraſe often Hebrew. Many Inſtances may be given hereof: Ex. gr.

— foreign, for foreign, Luc. 16.8. a ſteward of unrighteouſneſs for an unrighteous ſteward.

— Moſes was foreign, Act. 7.20. fair to God, for exceeding fair: for the Hebrews expreſs a Superlative oft by the Name of God. Niniveh is ſaid to be a City, foreign great to God, that is, exceeding great, Jonah 3.3.

—The inward man is renewed foreign (foreign Hebr.) daily. So Mar. 6.40. they ſate down foreign in ranks, in ranks. For the Hebrews double a word to expreſs a diſtribution. See Mar. 6.7, 39.

—2 Corinth. 2.14. Thanks be to God, foreign, qui facit ut ſemper triumphemus, ſo Beza: who makes us to p. 16triumph alway. Here foreign is uſed by Paul in the form of the Conjugation of Hiphil, to expreſs the Emphaſis of the Participle of Hiphil.

So the Greek Interpreters of the Old Teſtament, being Jews, put foreign (which properly is onelyonly to reign) in Eſay 7.6. and elſwhere for to make a King, or to cauſe to reign, that it might anſwer foreign in Hiphil, which ſignifies regnare fecit, regem praefecit.

Thus foreign is uſed in the New Teſtament for to juſtifie, or abſolve, which anſwers to foreign of the Hebrews, in which ſenſe Maſter Gataker de ſtylo novi Teſt. contends, Contra Pſochen. p. 80. &c.that it no where occurs in antient Greek Authors.

Nor is this unuſual for the Pen-men of the New Teſtament (following herein the Greek Interpreters of the Old) to put new ſignifications upon words (which before they were unacquainted with) to make them ſuit better, or be of the ſame latitude with ſome Hebrew words, that ſignifie the ſame thing with them, but have other acceptions beſides.

So foreign is put for a thing, Luk. 1.37. becauſe foreign which anſwers to it in Hebrew, ſignifies both a word, and a thing.

foreign, foreignproperly a Law, ſtands for Doctrine, p. 17Rom. 3.27. becauſe foreign denotes both.

foreign gratis in Gal. 2.21. ſignifies in vain, becauſe foreign hath both theſe ſenſes.

foreign, commonly power, is put for wealth in Rev. 18.3. becauſe foreign is indifferent to both.

foreign, Hell is put for the Grave, 1 Cor. 15.55. becauſe foreign ſtands for both.

foreign ſignifies victory, and denotes eternity, 1 Cor. 15.54. becauſe foreign is capable of both ſenſes: and foreign in aeternum, or for ever, is rendred by the Seventy foreign, Amos 8.7. Lam. 5.20. Jerem. 3.5.

And that foreign in 1 Cor. 15.54. ſhould be rendred for ever, Amama, and Heinſius (on that place) determine.

foreign, which is to confeſs, is uſed for to thank, or praiſe, Matth. 11.25. hecauſe foreign expreſſeth both. So Beza.

foreign, with the Helleniſts, imports both ſpeaking, and anſwering; becauſe foreign hath the notion of both: and it is often uſed in the New Teſtament of one that ſpeaks, when he is asked nothing. See Beza in Matth. 11.25. and 28.5. Rev. 7.13. or who beginneth a Speech, when no Queſtion went before.

I will conclude this particular with this p. 18Obſervation, that becauſe with the Hebrews there is no diſtinction of Caſes, but the Nominative (which uſeth to be the ſource and root of the reſt) ſtands for all; therefore it is diverſe times in the New Teſtament put for other Caſes; as foreign for foreign Epheſ. 3.18. ſo 2 Cor. 8.23. foreign, for foreign. See alſo Rev. 1.5. Joh. 1.14. Luke 22.20.

II. This knowledge of the Hebrew is uſeful to underſtand ſome Prophetical viſions, which are of that nature, that their Explication is made by a Paronomaſia, or Verbal alluſion in the Hebrew; as Jerem. 1.11, 12. I ſaid, I ſee a rod of an Almond-tree foreign Then ſaid the Lord, Thou haſt well ſeen, for I am foreign haſtening my word to perform it. So Amos 8.2. —Amos, what ſeeſt thou, I ſaid, A baſket of ſummer-fruit foreign Then ſaid the Lord to me, foreign The end is come upon my people.

III. To underſtand the different writings of the ſame proper Name ſometime in Scripture: as in the Old Teſtament Jehoiachin, 2 King. 24.6. is called Jeconiah in 1 Chron. 3.16. And Eliam 2 Sam. 11.3. is called Ammiel 1 Chron. 3.5. where the difference lies onelyonly in tranſpoſing the p. 19words, Silas and Silvanus may be the ſame name, and ſo Epaphras and Epaphroditus. For it's not unuſual for names ending in foreign to be the Contracts of longer ones Se… Grot. in Luk. 1. and in Col. 1.7. and in 1 Theſ. 1.1. Simon the Canaanite (Matth. 10.4.) Is theſame with Simon Zelotes, Luk. 6.15. onelyonly one ſurname is expreſt in two Languages, Hebrew and Greek.Luke 1Col 1:71 Thess 1:1Matt 10:4Luke 6:15of which the Name is compounded; and putting the Name of God (Jehovah, Jah, or El) firſt in one place, and laſt in another.

Jehoahaz 2 Chron. 21.17. is by a Metatheſis written Ahaziah 2 Chr. 22.2.

In ſuch like differences, one that is not skilled in the Language may be troubled to reconcile ſome places of Scriptures; and will be lieable to miſtake in miſapplying of Names. So he may alſo be, when Names that differ in the Original, are written alike in the Tranſlation.

Thus Rahab, when put for the Harlot, is in Hebrew foreign with Cheth, when it ſtands for Egypt, foreign with He, Amam. Antib. B…blic. in loc.as in Pſal. 87.4. where Auſtin, and others miſtake; miſunderſtanding Rahab of the Harlot, and ſo interpreting it of the Canaanites, becauſe ſhe was a Canaanite.

IV. Hebrew is uſeful alſo to underſtand the Jewiſh writers, in whom ſuch Records may be met with, as are of excellent uſe to the Explication of many Paſſages in the New Teſtament; as Doctor Lightfoot affirms in his Preface to his Harmony, and Chronicle of the New Teſtament. p. 20There he ſhews the neceſſity of their Writings for the genuine explication of Matth. 5.22. In the Book it ſelf he hath cleared out of Jewiſh Authors that puzling place, Matth. 27.9. where the quoting of Jeremy for Zechary hath made ſome deny the purity of the Text. He ſaith, Matthew here followeth the general diviſion of the Bible into three parts, the Law, the Prophets, and the Hagiographa; and therefore alledging a Text out of the volume of the Prophets, he doth it under the name of Jeremy, becauſe he ſtood firſt in that volume as they were ranked of old. Such a maner of Speech is that of Chriſt, Luk. 24.44. All things muſt be fulfilled, which were written in the Law of Moſes, and in the Prophets, and in the Pſalms, concerning me, where he follows that general diviſion, onelyonly he calls the whole third part, or Hagiographa, by this Title the Pſalms, becauſe they ſtood firſt in that part. And in Matth. 16.14. —others ſay, Jeremias, or one of the Prophets; there is the ſame reaſon why Jeremy alone is named by name, becauſe his name ſtood firſt in the volume of the Prophets, and ſo came firſt in their way when they were ſpeaking of the Prophets.

p. 21Skill in the Hebrew conduceth much to the knowledge of the Talmud (which is a great body of Doctrine, What the Talmud is, ſee Ainſworth of the Hebrew Records.compiled by diverſe learned Rabbins) that gives great light to the illuſtration of the New Teſtament, See Grotius on Matth. 3.6. Lightfoot Horae Hebraicae in Mat….Matt 3:6as ſome that are learned therein ſhew. Talmudical learning gives light to the right underſtanding of Baptiſm; and Rabbinical learning is uſeful for clearing the Sacrament of the Lords-ſupper, as appears in Doctor Cudworths learned Piece concerning the true Notion of the Lords-ſupper.

Ainſworth in his Tract of the Hebrew-Records ſaith, That the Apoſtles alledging ſometimes the Teſtimonies of the Rabbines do teach, that their writings are not wholly to be deſpiſed. Paul nameth Jannes and Jambres, the chief Sorcerers of Egypt, 2 Tim. 3.8. out of the private Records of the Jews, as may yet be read in their Talmud. He rehearſeth the Perſecution of the Godly under Antiochus, Hebr. 11.35. &c. recorded in the Book of the Macchabees. Others ſpeak of the contention between Michael and the Devil, about the body of Moſes, Jude v. 9. of the propheſie of Enoch, Verſe 14, 15. of the marriage between Salmon and Rachab, Matth. 1.5. Yet ſome think theſe things p. 22might be received by Tradition, or divine Inſpiration, or were extant in ſome known Books, and Records then in uſe, but loſt long ſince, Joſh. 10.13. 1 King. 11.41. and 14.19, 29. See a Catalogue of them in Beza in Jude p. 74.

SECT. IV. Of the Greek Tongue.

THe Greek Tongue is of uſe in two Reſpects; Uſſerius de verſione 70 Interpretum, cap. 3.firſt, in Reference to the Greek verſion of the old Teſtament, by the Septuagint; for by underſtanding it, and how it was uſed by the Jews, throughout Egypt, Syria, and Aſia long before Chriſts time, and publiquely read in their Synagogues, ſcarce one in an hundred then underſtanding the Hebrew, a fair account may be given why ſo many places cited by Chriſt, and his Apoſtles out of the Old Teſtament, are ſet down according to that Verſion; and that too where it differs from the Hebrew, as in Luk. 3.36. where Cainan is inſerted out of the Septuagint, but is not in the Hebrew: ſo Acts 7.14. (taken out of Gen. 46.27.) ſeventy five ſouls are taken out of the Septuagint, the Hebrew hath but ſeventy: ſo Acts 13.41. taken out of Habak. 1.5. The Apoſtle following p. 23the Greek Tranſlation, ſaith—behold ye deſpiſers, for—behold ye among the Heathen, as the Hebrew hath it. So Acts 15.17. taken out of Amos 9.12. Hebr. 12.6. out of Prov. 3.12. 1 Pet. 2.6. (the laſt words) out of Iſaiah 28.16. Many more Inſtances of this nature are collected by Taylor, and Bootius in their Examen Praefationis Morini, Sect. 4.5.6. and Ludovicus Capellus in his Critica Sacra, l. 3. c. 3.

The cauſe why Sacred Writers ſo oft followed the Seventy was, becauſe, if they had wholly ſleighted their Tranſlation, it might have been a great prejudice to the Faith, both of thoſe Jews and Gentiles, who had no other in ordinary uſe, the Greek being a Language common, and intelligible to both.

Though this may be alſo obſerved, that many places are quoted by the Apoſtles out of the Old Teſtament, according to the Hebrew, and not according to the Seventy, whom they leave ſometimes, even when the ſenſe in the Verſion is the ſame, and the difference but in words: to the end, that their indulgence to the Greciſing Jews and Gentiles, in uſing the Greek Verſion received by them, might not be ſo interpreted, as if they accounted it Authentical, p. 24and not to be receded from. The places are Mat. 2.15. taken out of Hoſ. 11.1. and Matth. 8.17. out of Eſay 53.4. John 19.37. out of Zach. 12.10. Rom. 9.17. out of Exod. 9.16. with many more to be ſeen in Capel. Critic. ſacr. lib. 2. cap. 1. Uſſerius de 70. interpretibus, cap. 3. Taylor and Bootius in Examen Praefat. Morini, ſect. 7.

Alſo the Greek Tongue is neceſſary to underſtand many Latine words derived from it, and many terms of much uſe in Divinity; and the ſeveral Arts, and to underſtand the Greek Fathers, who have Commented on the Scriptures, and ſtrenuouſly defended Religion by Theological Treatiſes.

SECT. V. Of the Latine.

THe Latine Tongue is neceſſary in four reſpects:

1. For getting Knowledge in the Original Tongues by reading Grammars and Lexicons.

2. For underſtanding the Greek Teſtament, becauſe it hath many Latine words inſerted, though clothed in Greek letters, p. 25as foreign, See Paſor's Lex. in ſine.and many others. Beza in Matth. 5.26. reckons up twenty ſeven of them: theſe words cannot well be underſtood, without ſome knowledge of the Latine.

3. For making uſe of Commentaries on the Bible, Syſtemes, Tracts, Controverſies in Divinity, Caſes of Conſcience, Hiſtories, and briefly of Authors of all kinds, and of all ſubjects, who have written in that Tongue.

4. For underſtanding many Engliſh words, which are of great uſe in Divinity, and are borrowed of the Latine.

SECT. VI. Of the Chaldee and Syriac, how they differ.

THe Chaldee and Syriac are uſeful to help us to underſtand the Scriptures in the Originals: which in one ſenſe are the Names of the ſame Language, in another they differ.

I. That Tongue, which is now generally underſtood by Chaldee, and is termed the Tongue of the Chaldeans, Dan. 1.4. is uſually in Scripture ſtiled Syriac, the Aramite, or Syrian Language, Dan. 2.4. p. 262 Kings 18.26. Ezra 4.7. and that either,

1. Becauſe the Chaldeans and the Syrians had one and the ſame Language:

2. Or becauſe Chaldea was of old eſteemed a part of Syria; as appears both

1. See Pliny.From Scripture, where Meſopotamia (which is ſtiled the Land of the Chaldees in Ezek. 1.3. as Tremellius and Polanus conceive, but more plainly in Acts 7.2, 4.) is commonly (in the Original of the Old Teſtament) called Aram Naharajim, that is, Syria interamnis. See Geneſ. 24.10. 1 Chron. 19.6. and Padan-Aram, Geneſ. 28.2, 5, 6.) and once Aram (that is, Syria) without any addition, Judg. 3.10, with 8. Hence Laban, who lived in that Countrey, is called an Aramite, or Syrian, Gen. 25.20.

2. From other Authors, ſee Strabo lib. 16. and Pliny lib. 6. c. 12. who make Meſopotamia, Babylonia (or Chaldea) and Aſſyria to be anciently included in Syria; and that Aſſyria is often called Syria, and the Inhabitants Syri, you may ſee proved by many Inſtances in Selden de DIs Syris, Proleg. cap. 1. and ſo were the Babylonians too, Ibidem.as is plain from thoſe words of Strabo; Qui de Syrorum imperio ſcribunt, cum Medos a Perſis everſos dicunt, Syros p. 27autem a Medis, nullos alios Syros intelligunt, quam qui Babylonem & Ninum regni caput effecerunt. Here he calls that Monarchy, which was overthrown by the Medes (which the Scripture informs us to be the Babylonian or Chaldean) the Syrian Monarchy.

And may not that Tongue then well be called the Syrian, which was uſed by the Babylonians (with their Neighbors) Ezra 4.7, 9, 10. by the Chaldeans, Dan. 2.4. and by the Aſſyrians, Iſai. 36.11?See Wolphius in Ezra 4.7. Willet in Dan. c. 1. Qu. 25. Fuller's Miſcellan. l. 3. c. 20.Ezra 4:7Dan 1

Thus you ſee in what ſenſe the Chaldee and Syriac are Names of the ſame Tongue.

II. But that which hath commonly paſt under the Name of Syriac, ſince the Captivity in Babylon, is degenerate from the old Syriac or Chaldee, and but a corruption of it. For the Jews returning from Babylon, having there forgot their own Language, the ancient Hebrew (which, Bibl. Polyglot. Ptoleg.being diſperſed, they could not retain ſo well there, as they did in Egypt, when they lived together in Goſhen) they uſed the Tongue of the Chaldees, which they had learn'd there (as neceſſary for Commerce, and to render them capable of the Commands of thoſe whom they ſerved) but mixt ſome reliques of Hebrew with it: p. 28and altered it ſomewhat, See Freerwoods Enquiries, cap 9by framing it according to the faſhion of their own Countrey-Language: and afterwards it grew more impure, by the Addition of Arabic, Greek, Latine, and other exotic words.

The old Babylonian Syriac, thus corrupted, is that which now carries away the Name of Syriac: and it divides it ſelf principally into two Dialects:

1. Introduct. ad lect. Ling. Orient. Praefatio.The Jeruſalem, which was uſed by Chriſt.

2. The Antiochian Dialect (in which there are ancient Tranſlations of both Teſtaments) which varieth a little from the other; yet is not therefore to be thought a different tongue. For if the ſame ſtory ſhould be writ in Kentiſh, Devonſhire, and Yorkſhire Language, there would probably be greater difference, then is to be found between thoſe two Dialects.

The Syrian-Characters were brought in by the Antiochian Chriſtians, in the Infancy of the Church, that they might have nothing common with the Nazarites and Ebionites.

Now I have ſet down the Difference between Chaldee and Syriac, it remains that I ſhew the Uſe of each.

p. 29SECT. VII. The Uſefulneſs of the Chaldee.

THe knowledge of the Chaldee is requiſite,

I. For the underſtanding of thoſe places of Scripture, which were written in that Language, though Chaldee be called Syriac in the Old Teſtament, of which before, as the Syriac is ſtiled Hebrew in the New) as Ezra, from chap. 4.7. to chap. 6.19. and chap. 7. from ver. 11. to ver. 27. and Daniel 2. from ver. 4. to the 8. chapter. Jer. 10.11. Vide Piſcat. Scholias in loc.

II. For the underſtanding of Chaldee words ſcattered up and down in other places in the Original, and ſome Hebrew words, whoſe root is in the Chaldee: as alſo of many Chaldaiſms in the Hebrew Text, when Hebrew words borrow a Chaldee ſignification: thus foreign in Chaldee is to conſult, and ſo it is uſed, Neh. 5.7.

Many Hebrew Nouns and Verbs are formed, and words altered after the Chaldee manner. See many inſtances hereof in De Dieu's Oriental Grammar, and in Bythner's Introduction to the Chaldee Tongue, and his Appendix de Aramaeiſmis, both at the end of his Hebrew Grammar.

p. 30III. For underſtanding of the Chaldee Paraphraſes, which rendered the Hebrew Text for the help of the Jews, who were better acquainted with the Chaldee ſince the Captivity, then with the Hebrew.

Theſe Paraphraſes, See Prolegom. Bibl Polyglott. p. 86.eſpecially thoſe moſt ancient ones of Onkelos on the Law, and of Jonathan, Judges, Samuel, Kings, and all the Prophets, except Daniel, are repreſented as very uſeful, in two reſpects.

1. In that they illuſtrate difficult and obſcure places, and explane Old-Teſtament Rites, Cuſtomes, Hiſtories, and the genuine ſignification of words. For knowing of which the Authors thereof had a farr greater advantage then others ſince, becauſe they lived nearer thoſe times, when the Hebrew was commonly ſpoken, and thoſe Rites in uſe.

2. In that they confirm diverſe Articles of the Chriſtian Faith, and afford the ſtrongeſt arguments againſt the Jews. There are clear teſtimonies in them of the Perſon of the Meſſiah, his coming and Offices, which (as Amama in Conſilio de ſtud. Hebr. ſaith) makes them afraid of Chriſtians, who are any whit verſed in theſe Paraphraſes; becauſe they are with them of almoſt equal authority with the Text. There you may ſee thoſe Propheſies, Gen. p. 3149.10. Pſal. 45. Eſa. 9.6. and 52.13. to the end of the 53. chapter plainly applied to the Meſſiah.

IV. There are divers expreſſions in the New Teſtament, which frequently occurr in the Chaldee Paraphraſes; as (a)(a)See Druſius & Grotius in Joh. 1.1. & Heinſ. Ariſtarch. c. 3.John 1:1The Word, which ſeems often there to denote a perſon, is by John (c. 1. v. 1.) applied to Chriſt.

The ſecond death, and the world to come (ſee Deut. 33.6. Iſa. 65.6. Jer. 51.39, 57. in thoſe Paraphraſes) and the falſe, or deceitful Mammon, (that is, riches) for ſo ſhould foreign, or foreign, be rendred in Luke 16.9. ſince its oppoſed to the true Mammon, the true riches, ver. 11. and ſo it will be the ſame with foreign opes fallaces, which we meet with in the Chaldee, Hoſ. 5.11. Prov. 15.27. Nor is this ſenſe repugnant to the word foreign, or foreign, both which carry the Notion of falſhood and deceit, as they are divers times uſed by the Helleniſts, which you may ſee proved by Heinſius, and de Dieu on Luke 16.9.

SECT. VIII. Of the Syriac.

THe knowledge of the Syriac is of good uſe in two reſpects.

p. 321. To underſtand the New Teſtament, becauſe it was the Native Language of Chriſt and his Apoſtles, which in the New Teſtament is called Hebrew, (being the Language of the Hebrews, and in part deſcended of the ancient Hebrew) as appears from foreign, the pavement, John 19.13. and foreign, the place of a skull, ver. 17. both theſe were Syriac words, yet called by John, See Fuller's Miſcellan. l. 3. c. 20. & Dr. Hammond's Annot. in Ioh. 19.13.John 19:13Hebrew. Which manifeſtly ſheweth, (ſaith Beza in locum) that the Syriac Tongue was then Vernacula Judaeis, Native to the Jews.

There are many more Syriac words in the New Teſtament, See Paſor's Lex. in fine.as foreign.

Beſides, there are divers Phraſes there, (called Syriaſms or Syriaciſms) yea the Stile it ſelf ſavours of that Idiome: which muſt needs be ſo, if we conſider, that many ſpeeches of Chriſt, and his Apoſtles there recorded, were delivered in Syriac; and that the ſacred Pen-men themſelves conceived that in Syriac, which they expreſſed in Greek, but ſo, as that by framing it to ſet forth the emphaſis, and propriety of their own Language, they make it much different from other Greek.

Hence it is, that foreign ſtands for p. 33foreign, (b)(b)See Canin. de locis obſcur. N.T. p. 86.Matth. 6.12. & Debtors for ſinners. foreign for foreign, Mat. 25.25. Luke 15.21. foreign for foreign, Heb. 1.2. and 11.3. foreign for foreign, Rev. 6.8. (c)(c)See Druſ. Praeter, in loc. & Fuller's Miſcel. lib. 1. c. 7.becauſe the ſame Syriac word denotes both; as foreign ſignifies both ſins and debts.

foreign both Heaven and God: foreign both an age and the world: foreign both death and the peſtilence. Hence alſo, becauſe foreign in Hebrew, to be clear, in Syriac ſignifies to overcome; therefore the Apoſtle after the LXX. renders foreign Pſal. 51.4. (thou mighteſt be clear) by foreign, thou mighteſt overcome, Rom. 3.4.

There ſeems alſo to be a Syriaſm in foreign, Luke 14.18. Fuller's Miſcel. lib. 1. cap. 1.which expreſſeth that uſual Syriac Adverb foreign ilicò, continuò (and ſo that place ſhould be rendered, — And they all preſently began to make excuſe) for foreign ſignifies una and alſo prima. Therefore foreign is ſeveral times in the New Teſtament put for foreign. Rev. 9.12. Mar. 16.2. with 9. foreign, the firſt day of the week; the whole Phraſe is Syriac, for foreign ſignifies both a Sabbath and a week, as Luke 18.12.

It is alſo obſervable, that foreign (d)(d)See de Dieu on Mar. 4.22. & Druſ. Praeter. in Gal. 2.16.Mark 4:22Gal 2:16and foreign, niſi, are ſometimes put for foreign, ſed, becauſe the Syriac foreign denotes both. See Mat. 12.4. and 24.36. Gal. 2.16. upon p. 34(e)(e)See De Dieu, on Mar. 4.22. & Druſ. Praeter. in Gal. 2.15.Mark 4:22Gal 2:15the ſame account foreign (f)(f)See Heinſ. Exer. in 2 Cor. 2.5.2 Cor 2:5is put for foreign Mar. 9.8. Joh. 17.12. Matth. 20.23. which our Tranſlators, and others, not conſidering, have feigned a defect, and created a difficulty in that place, which ſhould be rendred thus—is not mine to give, foreign, except to whom it is prepared of my father. See Grotius on that place, and De Dieu on Mar. 10.40.

Laſtly, (g)(g)See De Dien on Joh. 7.4. and Heinſ. Ariſtar. cap. 22.John 7:4foreign ſtands for foreign openly, Joh. 7.4. and 11.54. Col. 1.15. according to the uſe of the Syriac foreign.

II. The knowledge of the Syriac is uſeful for the underſtanding of that very ancient Tranſlation, made out of the Hebrew of the Old, and Greek of the New Teſtament, into Syriac: which for the moſt part keeps cloſe to the Original (whoſe Idiotiſms, by reaſon of its Aſſinity thereto, it can excellently expreſs) and repreſents it the moſt exactly of all others, as Dr. Walton, in his Prolegom. to the Oriental Bible, pag. 92. And in the judgement of Tremellius, (as he delivers it in his Epiſtle before the Syriac Teſtament, ſet forth, and Tranſlated by him) there is ſcarce greater difference between the Greek and the Syriac, then there is between ſeveral Copies of the New Teſtament.

This Verſion helps much to vindicate p. 35thoſe places of the Original; which diverſe cry out againſt, as if they were corrupted, and would thence infer the Scripture unfit to be a Rule of Faith. See Inſtances hereof in Glaſsius's Philol. Sacr. lib. 1. and Hottinger's The ſaurus Philologicus, pag. 147. &c.

SECT. IX. Of Grammar.

IF there be uſe of the Tongues, then there is need of Grammar, for acquiring the knowledge thereof; which are not now attainable by an immediate miraculous Gift, for that was proper and peculiar to the Apoſtles, and others, at the firſt publiſhing of the Goſpel, Act. 2.4, 5, 6. Scriptura non poteſt intelligi Theologice, Melancthorniſi prius intelligatur Grammatice. For Grammar delivers the firſt Principles of a Language, ſhews the Formations, and Significations, Connexions, and Dependencies of words, and how they are put together to frame a diſcourſe, of which no ſenſe can be made without it.

p. 36AN APPENDIX Concerning the ƲSEFƲLNESS OF THE ARABIC, ADDED By another hand.

SKill in the Arabic Language is by the unanimous conſent of Learned men, of greateſt note for Oriental Learning, repreſented as a conſiderable attendant of Divinity; being able to do much ſervice in unfolding the ſence of Sacred writ; becauſe a perfect knowledge of the Hebrew is not to be attained without it: which we may the rather be induced to believe, if we conſider, that we have but a part of that Language in the Bible; the onelyonly Monument and Record p. 37of it, that hath eſcaped the injuries of Time. For it can not be thought, that this Mother-tongue ſhould be ſo barren of words, as not to contain, in its whole extent, a far greater number, then are at preſent in the Old Teſtament. Whence it comes to paſs, the reſt being loſt, that we are to ſeek for the genealogies of many words we meet with there; of whoſe deſcent whileſt we are ignorant, we cannot certainly rate and value them: nor know what eminency and riches of ſence are entailed upon them. In which caſe, that Language muſt needs be acknowledged to do a ſingular good office, which is ready to miniſter relief, and in a great meaſure to ſupply the defect. And this the Arabic performs, enabled thereto, partly, becauſe it is of great affinity with the Hebrew; as deſcended of it, and differing from it rather in accidents, then in the eſſence and ſubſtance of the Language, as Ravis proves in his Diſcourſe and Grammar of the Eaſtern Languages, and may be diſcerned from Schindler's Lexicon Pentaglotton. Partly, becauſe it is an exceeding copious Tongue, abounding with words, and preſerved intire and complete. Hence, to ſpeak more particularly,

I. The Arabic may help us to the roots, p. 38(and ſo clear the meaning) of many Hebrew words, which are not to be found in the preſent remains of the Hebrew Tongue.

Hottinger for proof hereof hath given a little Lexicon of Inſtances in his Smegma Orientale, l. x. c. 7. where he ſhews that from the Arabic we may underſtand that foreign contortum comes from foreign funem torquere: foreign ſtatua from foreign poſuit, erectum conſtituit; both which roots, antiently (without doubt) Hebrew, are ſtill retained in the Arabic. foreign palatium, templum is derived from foreign in Arabic magnus, procerus fuit. foreign, from foreign in Arabic. palatum; foreign being compenſated by Dageſch in foreign as in foreign and foreign Magnas, from foreign multi famulitii furit. foreign legatus, from foreign, or foreign ivit, profectus eſt. foreign gluma, from foreign fuſte percutere. And from foreign carnoſos clunes habuit, foreign cauda ovis, vel arietis, magna, & adipoſa: which word, uſed Exod. 29.22. and Lev. 7.3. is appropriated to the Eaſtern ſheep, in which that part is ſo very large and fat, Yn Lex. Ara… p. 146.that it ever weighs at leaſt ten or twelve pound (as Golius atteſts) and ſometimes above forty; whence we may diſcover ſome reaſon why that part was appointed to be burnt in ſacrifice, as in the formentioned places we finde it was. To p. 39theſe may be added foreign deſcending from foreign donavit. foreign Elohim, See Pocock. Not. Miſcell, pag. 34, 35.from foreign coluit, ſervivit foreign coeli, from foreign excelſum eſſe. foreign crudus from foreign ſemicocta, cruda fuit caro. And, to name no more, foreign found onelyonly Habak. 1.9. from foreign copioſum, multum eſſe, whence foreign multitudo, copia, which derivation of De Dieu's is better ſuited both to the forms of the word, and the ſenſe of the place, then the uncertain conjectures of others. For which of them is ſo clear, and well grounded, as this, A multitude of their faces [ſhall be] towards the Eaſt?

II. The Arabic, ſince it received not onelyonly words from the Hebrew, but ſignifications too, may give us a more certain aim at the ſenſe of many Hebrew words (uſed alſo in the Arabic) which have been uncertainly, and ſometimes unhappily explicated. Being ſuch as occur more rarely, and perhaps but once: or, if frequently, yet in ſuch acceptions as are not agreeable to ſome peculiar places of Scripture, though well fitting the reſt. Hence it is, that theſe following words are explained from the Arabic: foreign Job 16.15. sutis. foreign chap. 30.17. vena, arteria, See Hotting. Theſaur. Philol. pag. 507. & his Smegma Orientale. li. 1. cap. 7.foreign chap. 33.20. faſtidivit. And ſo may foreign chap. 40.12. (with us 17.) be from p. 40thence rendred femur, as it there ſignifies, where the Verb foreign is taken as well for femur laeſit, as for pavit. foreign chap. 37.11. may be more conveniently expreſſed by projicit, disjicit. foreign chap. 32.6. by tardavi. foreign chap. 21.32. properly by terra inculta. All which ſignifications the Arabic furniſheth us with: as alſo that of the Verb foreign abſcondere, recondere; whence foreign in Jer. 2.22. which, according to Bochartus, In Phaleg, lib. 3. cap. 5.ſhould be rendred recondita; Thine iniquity is laid up before me. See the like Phraſe, Deu. 32.34. Hoſ. 13.12.

foreign or foreign, commonly a, ab, in the Arabic frequently denotes ad, verſus, and ſo it muſt needs do in Geneſis, ch. 13.11. where Lot going from Beth-el to the plain of Jordan (which lay Eaſt of Beth-el) is ſaid to journey foreign Eaſt-ward. And in like maner foreign 2 Sam. 6.2. ſhould be rendred to (not, from) Baale, as may appear from 1 Chron. 13.6. See Fullers Miſcell. l. 1. c. 4. and Amama's Antibarb. Bibl. ad Gen. 13.11.

The moſt learned of the Jewiſh writers are obſerved to have recourſe to this Language for the meaning of diverſe words in the Hebrew Text: as, of foreign everri, and foreign everriculum in Iſa. 14.23. of foreign Hoſ. 13.5. terra ſiticuloſa: p. 41foreign being in Arab. See Pocock. not. Miſcell. pag. 36, 37. Ad Hebraeae linguae perlectam cognitionem mult… plus confert (Arabica) quam creditum eſt hactenus. Quod Hebr…orum in Scriptutam commentaria docent, qui, quoties haret calculus, ad hanc linguam confugiunt tanquam ad ſacram anchoram. Q…amvis longe plura obſervaſſent ex Ara…ſmo ad ſacri Textus ill utrationem, ſi …us linguae fuiſlent peritiores. Bochar…. Phaleg lib. 1. cap 15.locus aridus & ſiticuloſus, from foreign ſitivit. Of foreign Num. 11.5. melones from foreign Arab. melo. Of foreign Ezek. 27.24. veſtes pretioſae, which Hottinger deduceth from foreign Arab. contorquere, quaſi contortis filis contextae.

The ſame learned Author hath alſo proved, That the Greek Interpreters had a reſpect to the Arabic uſage of words in many places of their Verſion, as in Mich. 7.3. where foreign uſually turned aerumna (or, pravitas) animae ſuae, is expreſſed by foreign, acceptum animae ſuae, from foreign Arab. cupido, res cupita. So in Ezek. 21.14. in tranſlating foreign by foreign, in ſtuporem conjicies eos, they ſeem to look at that ſenſe of foreign whereby it ſounds torpuit, ſtupuit: though it alſo denote poſt velamentum latuit, whence foreign Hebr. conclave. To theſe inſtances ſcattered by that induſtrious writer, well verſed in the Eaſtern Languages, in his Smegma Orientale, Lib. 1. cap. 7. p. 144. 150.a whole heap might be added out of his Theſaurus Philol. p. 368. But there is the leſs need thereof, becauſe this matter will be further evinced in the fifth particular. I ſhall rather obſerve, that our Tranſlators have given ſuch a ſenſe of ſeveral Hebrew words, as the Arabic miniſters, and warrants, and doth in it ſelf p. 42carry the greateſt conveniency to thoſe places, in which they are found. So they have rendred foreign Deut. 33.3. they ſate down, which is the uſual notion of the Arabic Theme foreign accubuit, See De Dien in locum.and well expreſſeth the poſture of learners. foreign, Ezra 5.8. they make to ſignifie great, [foreign great ſtones] which import muſt be acknowledged to the Arabic foreign magnus, craſſus fuit. And ſo muſt that ſignification of foreign he commanded, Eſt. 1.10. and that of foreign a friend, expreſſed very fitly in Prov. 16.28. and 17.9. and derived from foreign which with the Arabians is copulare, conjungere: as De Dieu obſerves in Pſal. 55.14.

In fine, that diverſe of the Hebrew Themes had antiently, as, more Conjugations, ſo more ſignifications, then now they have, appears from their Derivatives, ſome of which are uſed in ſuch acceptions, as have no affinity with any one, which their Theme ſtill retains, but flow from ſome other which is loſt; to the reſtoring of which the Arabic is moſt likely to contribute. Thus it helps foreign to that ſenſe, pauper, miſer fuit; the print of which remains in foreign, Eccleſ. 4.13. indigus: foreign to ſtudium rei alicui impendit, of which ſome footſtep is to be ſeen in foreign occupatio, negotium. p. 43And laſtly, foreign to remunerare, donare; a memorial of which is preſerved in foreign portio, found Gen. 48.22. By which means the particular ſignifications of theſe Derivatives are cleared and confirmed.

III. The Arabic Tongue muſt explain to us thoſe Arabic words which occur in the Scripture. Such are foreign Amos 5.26. Saturnus: foreign Gad, and foreign Meni, Iſai. 65.11. of which ſee Mr. Selden de Diis Syris, Syntag. 1. c. 1. and Mr. Pocock in Not is ad Specimen Hiſt. Arab. p. 89, 92. who in pag. 203. makes foreign alſo in Prov. 30.31. to be borrowed from the Arabians, with whom it is as much as populus; and ſo the ſenſe there will be, foreign, a King with whom is his People, reckoned as one of the things which are comely in going.

IV. By the help of this Language thoſe many Arabiſms which are in Scripture may be diſcerned, and divers words cleared, which are reputed anomalous, from the tranſpoſition of letters, the quieſcence of the foreign, their redundance, defect, or promiſcuous uſe; which yet are regular and uſual in the Arabic; and were, it may be, of old in uſe in the Hebrew too; which, no doubt, as well as other Tongues, permitted p. 44different ways of writing and ſpeaking the ſame words in various places and ages. In Not. Miſcel. cap. 4.Whence Mr. Pocock hath offered an excellent Conjecture, that many of the various Lections in the Hebrew (textual and marginal) grew hence, That where the words in the Text ſeemed to be of a courſer Dialect, or of a form then leſs in uſe, the Scribes, who were to ſee to the correct writing of the Copies, ſet down in the margin, over againſt thoſe words, a more pure and uſual form, or ſuch as was more eſtabliſhed by Grammar Rules, whereby they would have them pronounced. Which yet is not to be accounted the indication of any Error, or Corruption, or the bringing in of any thing new. For if a Prophet, who was an Ephraimitc, had written foreign Sibboleth, and a Scribe of Jeruſalem would have it be read Shibboleth with Shin, he had not corrupted the Text. The matter would come all to one, and the ſenſe remain inviolate. Therefore, though ſome words comply not with the Precepts given by Grammarians, which are conformed onelyonly to the examples of the Bible, and not to the whole extent of the Hebrew Tongue, of which ſince we have no more monuments, we may well be ignorant of much of the ancient Hebraiſm: yet ſuch words p. 45are not preſently to be rejected as faults and miſtakes. Of this ſort are foreign 2 Kings 11.2. and foreign v. 4, and 9. foreign chap. 13.6. and foreign v. 17. foreign chap. 14.6. Of all which the excellent Author, laſt mentioned, hath given a Reaſon from the Analogy of the Arabic; and further ſhewn, ſince foreign there, in the middle of Quieſcents, is turned into foreign, how we come to finde foreign Hoſ. 10.14. foreign Zechary 14.10. foreign Ezek. 28.24. foreign Pſa. 27.17. from foreign.

Other Arabiſms are obſerved by Hottinger, as foreign 1 Kings 21.21. In Grammatioa Haemonica, pag. 155.foreign Jer. 15.10. foreign Iſai. 28.12. foreign Numb. 1.47.

V. Hence a fair account may be given of the conſonancy of divers quotations in the New Teſtament to the Hebrew of the Old, though they be cited out of the Greek Verſion, which is commonly thought in thoſe places to diſagree from the Hebrew Text, as we have received it: which Text may herewithall be vindicated from any ſuch Alterations, or various Lections, as ſome fancy to have happened to it in thoſe inſtances. Thus foreign Jer. 31.32. See Pocock, no: Miſcel. cap. 1, 2, 3.which we tranſlate, I was an Husband to them, the Seventy (and after them the Apoſtle in Heb. 8.9.) render foreign. p. 46And to the ſame ſenſe the Syriac Interpreter: theſe following the Arabic uſe of foreign faſtidire, nauſeare, though in that Tongue it alſo ſignifie dominum eſſe, & maritari.

So foreign Iſaiah 28.16. [in our Tranſlation, Shall not make haſte] is turned by the LXX. foreign, and ſo expreſſed by Peter, 1 Pet. 2.6. and by Paul, Rom. 9.33. and 10.11. foreign, Shall not be aſhamed, becauſe foreign (as the Arabic informs us) ſignifies as well to be aſhamed, as to make haſte; and likewiſe to fear: which laſt ſenſe both the Chaldee and Syriac expreſs in that place.

Again, foreign in Hab. 1.5. of which later Interpreters have given this ſenſe, Behold ye among the heathen, and wonder marvellouſly; according to the LXX, and the Apoſtle in Acts 13.41. have a different import: viz. foreign Behold, ye deſpiſers, and wonder, and periſh. And that becauſe they took not foreign for a compound word, as others ſince have done, but for a ſimple one, deſcended from foreign injurius fuit, ſuperbe vel inſolenter ſe geſsit, which is retained in the Arabic: in which Language foreign alſo ſignifies to be corrupted, and altered for the worſe, whence p. 47it is rendred by foreign, periſh.

Further, in Hab. 2.4. foreign commonly rendred is lifted up, by the LXX, and the Apoſtle in Heb. 10.38. is expreſſed by foreign, which imports a drawing back, or being remiſs, a ſenſe well agreeing to the Verb foreign, as may appear from the Arabic.

He, that deſires to ſee theſe Obſervations more largely proſecuted, may conſult the accurate Author of the Notae Miſcellaneae before cited; and learn moreover from him, how foreign Pſal. 19.5. may ſignifie foreign, as the Apoſtle (after the LXX.) repreſents it Rom. 10.18.

VI. Skill in this Language is requiſite to the underſtanding of the Arabic Verſions of the Old and New Teſtament, which conduce to the clearing of the genuine ſenſe of Scripture; as Hottinger ſhews at large in his Analecta, Diſſert. 2, and 6. What uſe Beza and De Dieu make thereof, may be ſeen in their Annotations.

VII. An Inſight into the Arabic may contribute much to Hiſtorical purpoſes. As,

1. To explicate thoſe Rites and Cuſtoms of the ancient Arabians, which Scripture hath frequent reſpect to; as may appear from many Inſtances, mentioned in the p. 48ſixth Chapter of this Treatiſe, concerning the uſefulneſs of Hiſtory. And particularly from Ezek. 21.21. To which place Mr. In Notis Specim. Hiſt. Arab. p. 327.Pocock hath given light, by acquainting us with the Arabian manner of Divination, uſed by them when they were to take a journey, marry, or perform ſome other buſineſs of great moment. They had three arrows in a little veſſel, upon one of which was written to this effect, My Lord hath bidden me; upon another, My Lord hath forbidden; the third had no mark. He, that went to conſult, pulled out one of theſe; if it happened to be the firſt, then he went forward chearfully, as if he had been admoniſhed by God; but if the ſecond, he deſiſted; if the laſt, which was without any writing, he put it in again, till he ſhould be directed by the coming forth of one of the other. And here it may be noted, that foreign commonly rendred by terſit, Hierom explains by commiſcuit, which comes near the Arabic notion of the ſame word, commovit, agitavit; which ſenſe it ſeems to have here in the place mentioned, from their agitation and confuſed mingling of their lots or arrows. He ſhaked together the arrows: not, he made them bright.

2. To underſtand thoſe Arabic writings, which illuſtrate the Eccleſiaſtical p. 49Hiſtory, both of Jews and Chriſtians. Plurimi Orientis Chriſtiani ſermone hoc, ipſis vernaculo, multa condiderunt, quae ad varias Eccleſiae vices caſusque dignoſcendos, & ſacram Hiſtoriam, ſplendidam univerſis facem accendant. Mr. Greaves in Orat. de Ling. Arab. p. 17.See Hotting. Analect. Diſſert. 6. p. 257. 292. and his Hiſtor. Orient. l. 2. c. 2. and others, which declare the riſe and ſucceſs of Mahometiſm, its Principles and Conſtitutions; acquaintance with which may have no ſmall influence upon the right explication of Daniel's Prophecy, and of the Revelation: and give this further advantage (as the ſame Author (a)(a)Smegm. Orient. l. 1. c. 3. p. 54.takes notice) of diſcerning what Doctrines and Rites crept into the Church, after the obtaining of that Religion in the world; as, the worſhipping of Angels, the Invocation of Saints, the ſuperſtitious Conſecration of creatures, the Maſs, with many others diligently obſerved from the Mahometans.

So much may ſuffice to evince the Utility of this Tongue, which doth not more urge, then its facility invites to the ſtudy of it. For Erpenius (b)(b)Cited in Proleg. Bibl. Polygl. See M. Greave's Orat. de Ling. Arab. p. 19.(who well knew it, as being the great reſtorer of it in theſe Weſtern parts) commends it as much eaſier then Greek or Latine, yea, or Hebrew, being almoſt unacquainted with its difficulties, anomalies, and mutations of points. So that there are ſcarce ſo many irregular words in all this Language, as are in one only book of the Old Teſtament.

I ſhall conclude the whole matter with p. 50the words of that excellent Profeſſor of the Arabic Tongue at Oxford, Not. Miſ. p. 12.whoſe great skill therein renders his teſtimony of no ſmall weight, where he ſpeaks thus concerning its uſefulneſs. Ego vero, ſi quid cenſeam, Theologo adeo utilem exiſtimo, ut ſi Textum Hebraicum aliquando penitius excutere neceſſarium ducat, ea ſine manifeſto veritatis praejudicio, ne dicam diſpendio, carere non poſſit.