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E L I H U 
 
 O R A N 
 
 E N U.IRY 
 
 INTO THE 
 
 Principal Scope and Design 
 
 OF THE 
 
 BOOK of J B. 
 
 ByWALTER HODGES,D.D. 
 
 Provofi of Oriel College, Oxford. 
 
 This is bis Name whereby be (hall be called, The Lord OUR RIG HTE US. 
 NESS. Jer. XXIII. 6. 
 
 And unto the Church of the Laodiceans "write, Tbefe Things faith THE AME N, 
 
 THE FAITHFUL and TRUE WITNESS Becaufe thou fayejl, I 
 
 am rich, and increafed with Goods, and ba-ve Need of Nothing, and knaweft not 
 that thou art "wretched, and miferable, and poor, and blind, and naked 5 I coun- 
 sel thee to buy of me Gold tried in the Fire, that thou mayejl be neb, and ivbite 
 Raiment, that thou mayejl be chaihed, and that the Shame of thy Nakednefs 
 do not appear, and anoint thine Eyes -with Eye-Salve, that thou mayejl Jee. 
 
 Rev. III. 14 17. 
 
 The Prophets and the Apoftles, thofe darker and more dear Evangelilb, do fo, 
 tinanimoufly and afliduoufly celebrate the MeiTiah, that when I read and confer 
 them, I fometimes fancy myfelf prefent at our Saviour's triumphant Entrance 
 into Hierufalem, where both thofe, that ivent before him, and thofe, that fol- 
 lowed after him, Jung Hofannah to the Son of David. 
 
 The truly honourable and learned Mr. Boyle upon the 
 Style of the Holy Scriptures. 
 
 The Second Edition. 
 
 LONDON: 
 
 Printed for James Hodges, over-againft St. Magnus's 
 
 Church, London-Bridie. M.DCC.LI. 
 

 
 — 
 
 Preliminary Difcourfe. 
 
 [VINES have iifually confidered 
 the Church of God under three prin- 
 cipal Divifions, which may be termed 
 its different States or Modes of Exi- 
 ftance. The fi-Ji is defcribed under the Title of 
 the Patriarchal Difpenfation, reaching from Adam 
 to the Publication of the Laws at Mount Sinai. 
 The fecond commences at the Delivery and Pro- 
 mulgation of thofe various Ordinances which 
 were given to the Jews or Israelites by the Mini- 
 firy of MoJeS) and is therefore called the Mofaic 
 Difpenfation ; which continued in force till our 
 Lord declared upon the Crofs — It is finijhed. 
 Under the laft Period is comprehended all that 
 Space of Time which hath, already paffed, and 
 is to come between the two Advents of Chrift, 
 diftinguifned in the Scriptures by the Phrafe of 
 the laft or latter Days. 
 
 As the following Sheets treat principally of 
 Events and Tranfactions which are fuppofed to 
 have happened under the Jirft Stage of the three 
 juft mentioned, and what may be called the 
 original Condition and Government of the Chri- 
 ftian Church, it is proper, I think, to remind' 
 the Reader of fome Particulars concerning it. 
 
 During this State, the Church had a Rule of 
 
 Faith and Practice, according to which Be- 
 
 A lievers 
 
li Preliminary Difcourfe. 
 
 lievers, then called the Sons of God, were to Form 
 their Conduct, and upon the Obfervation of it 
 to apply the Promife, and to truft in God for 
 what was afterwards called The fure Mercies of 
 David. Abraham, we are exprefsly told, made 
 this Application, and looked for a City, whofe 
 Builder and Maker was God — that he faw the 
 Day of Chrijt, and from that View was filled 
 with the higheft Joy. There are indeed fo many 
 plain Proofs of a revealed Religion, of an in- 
 ftituted public Worfhip and Ritual upon the 
 Mediatorial Scheme being then in ufe, as leave 
 no Room for any reafonable Doubt, though many 
 Doubts and Objections have been raifed by un- 
 reafonable Men. The Sacrifices of Cain and 
 Abel were offered very foon after the Fall ; and 
 from God's accepting one and rejecting the other, 
 may be fairly inferred that there were fome given 
 Laws concerning fuch Offerings, the due Obfer- 
 vation of which rendered the Service of Abel ac- 
 ceptable, as the Neglect and Contempt of them 
 was the Reafon of God's rejecting the Offering 
 " of Cain. Upon the Birth of Enos, the Son of 
 Seth, we are told that Men called upon the * Name 
 
 Jehovah s 
 
 * Mr. Smith, in his EJJay upon the Sttnday-Sabbatb> 
 printed in the Year 1 694, and dedicated to £hteen Mary, 
 cites great and approved Authorities for rendring thefe 
 Words as they occur in Gen. XII. &. being the very fame 
 as herein Gen. V. 26. to call or preach IN or OF the 
 Name Jehovah. " The Hebrew and LXX, fays he, 
 '** lead to that Scnfe — Vocavit in Nomine Domini, He 
 « called, or PREACHED IN the Name of tfo 
 « Lord — that is, he profefled the true Worfhip of 
 3 « God." 
 
Prelimifiary Difcourje, iil 
 
 Jehovah, in which Name the Doctrine of the 
 Redemption might perhaps be farther opened ; 
 fo that when the People were affembled to in- 
 voke this Name in their public Worfhip, they 
 could not be left to their own Imagination as to 
 the Form and Rites of this Worfhip or Invoca- 
 tion, much lefs be ignorant of their Object of 
 Adoration. I (hall not prefume to affert what 
 might be intimated in the Communication of this 
 Name ; but the Jews feem to have been under 
 fearful Apprehenfions of a Difcovery here, by 
 the great Pains they have taken to prevent any, 
 the Rabbies teaching their Difciples that the 
 Word is not to be pronounced, though the Scrip- 
 tures feem to fix an honourable Mark upon the 
 Perfons and Time when this bleffed Name was in- 
 voked as the true Object of Worfhip. Whether 
 we are to obey God, rather than fuch as have made 
 ufe of all Artifices to obfeure and hide the Chri- 
 itian Senfe of the holy Books* let Chriftian Be- 
 lievers judge. By the Text faying, that Men 
 began at that Time to call upon the Name Je~ 
 A 2 hovab, 
 
 <c God." So Malvenda — Prczdicavit D E Nomine 
 Jehovae, He preach' d O F the Name of God. So Pif- 
 cotot and Ainfworth, <4 Char ah, clamare — To call to 
 <£ God is to pray, to call to Men is to preach ; and 
 * { from Charah feems to be derived xvovo-at*, to preach 
 <c or proclaim." Hence one would think that the 
 Myftery of Chriftianity, or Scheme of Redemption, wa3 
 wrapped up in the Name Jehovah, as the unfolding, or 
 expounding it feems to have been the Subject Matter 
 of what may be called the Patriarchal Sermons, which 
 were probably delivered every Sabbath-day for the Edifi- 
 cation and Confutation of the Church of God, 
 
iv Preliminary Difconrfe. 
 
 hovah, fome fuppofe that there was an Inter- 
 ruption of the regular Service upon the Death of 
 Abel till Seth was qualified for, and appointed to 
 die fucerdotal Function. An Objection has been 
 made to what is here faid. in the Text concerning. 
 Men's calling upon the Name Jehovah at this 
 Time from another PafTuge, Exod. VI. 3. where 
 we read — And I appeared unto Abraham, unto 
 Ifaac, and unto Jacobs by the Name of God 
 almighty 1 but by my Name Jehovah was I not 
 known unto them. But the latter Claufe of this 
 Verfe requires,, I prefume, an interrogative Con- 
 ftruction, and fo to be rendered — And by my 
 Name * Jehovah was not I known to them ? 
 
 The 
 
 * It is faid of Abraham exprefsly Gen. XII. 8. That 
 he builded an Altar unto Jehovah, and called upon the 
 Name Jehovah, in the very Words which are ufed in' 
 the laft Verfe of Gen. IV. We read in Gen. XXVI. 25. 
 That Ifaac builded an Altar at Beer-Sheba, and called 
 upon the Name Jehovah, the very fame Words ufed here 
 as in Gen. IV. and Xllth above cited. The Lord made 
 himfelf known to Jacob in the Vifion of the Ladder by 
 the Name Jehovah, and faid Gen. XXVIII. 13. / am 
 the Lord [Jehovah in the Original) God [Elahi, Fcede- 
 rator, Covenanter) of thy Father. The Reader may 
 judge now whether the Lord was known or no to Abra- 
 ham, Ifaac, and Jacob by his Name Jehovah, and muft, 
 I think, approve of what is above fuggefted concerning 
 the Expediency or Neceflity of rendring the Claufe in 
 Excdus above produced interrogatively. Bef:dcs, there 
 is no Word in the Original to juftify this exceptive but in 
 the Englijh Tranflation : £<7T is the Hebreiv, which 
 ought to be rendered — nonne, vel am;on, etlam — See 
 Afafclejf's Obfervation upon the Conftruciion of this 
 Adverb, and the Original of Malachi II. 15. See like- 
 wife the Phrafe of invoking in the Name Jehovah,, Ze- 
 phaniah III. 9. 3 
 
Preliminary Difcourfe. 
 
 The Diftinition of clean and unclean Beads 
 before the flood is a Demon ft ration that a Body 
 of Laws had been given, and was then in Force, 
 touching the Particulars of an appointed public 
 Worfhip •, and the Account of Ncab's Sacrifice 
 immediately after his Deliverance, without any 
 new Direction, is an unanfwerable Confirmation 
 of this great Truth. Though this Text of Scrip- 
 ture ftands out fo full to Obfervation, yet it has 
 been taken fo little Notice of by a certain Set of 
 Writers, that I mail here tranferibe it as con- 
 c'ufive Evidence in the Cafe before us. 
 
 Gen. VIII. Ver. 20. And Noah bidlded an 
 Altar unto the Lord, and took of every clean Beaji 
 and of every clean Fozvl, and offend burnt Offerings 
 upon the Altar. 
 
 God fays of Abraham, Gen XXVI. 5. Abra- 
 ham, obyed my Voice, and kept my Charge, my 
 Commandments, my Statutes, and my Laws. 
 Thefe Expreffions comprehend the various 
 Branches and Divifions, whereby that Body of 
 Laws, which was given at Sinai, was in its 
 feveral Branches defcribed and diftinguifhed. 
 Here are fpecified MiTSOTH Prxcepta, 
 *CHuKOTH Statute, and even TOROTH 
 Leges. We are told, that the firft of thefe Ex- 
 preffions fignines principally negative or pro- 
 hibitory Laws, though it is ufed in its Root for 
 A 3 giving 
 
 * " Sijnificat non fimpKciter prcscipere, fed mandate 
 " inter -dicer v." Gen. II. 16. I Kings II. 3. fee Leigh 
 noon this Root. 
 
vj Preliminary Difccurje, 
 
 giving any Commandment with Authority and 
 Power to bind. It is likewife faid in Leigh, 
 upon the Word tranflated Statutes, that the He- 
 brews called the Ceremonial Laws CHuKKI M, 
 and that the Hebrew CHoK ufually denoteth 
 the Rules, Decrees, and Ordinances about God's 
 Worjhip) as the Decree of the Pajfover, the De- 
 cree of dreffing the Lamps, of the Prieft's Office 
 and Garments, of the Sacrifices, &c. TOROTH, 
 here tranflated Laws, fignifies, I fuppofe, the 
 whole Body of pofitive Laws or the revealed 
 Will of God, commanded to be obferved for 
 the Government and Difcipline of his Church in 
 general, and to direct the Conduct of each in- 
 dividual Believer. The Word TOR is ex- 
 pounded Lifpofitio, Forma, Series, Or do, Ratio j 
 from whence, I fuppofe, the Word T O R A H is 
 derived, by which Name the Jews defcribe the 
 Pentateuch, as being an orderly Difpofition of 
 Precepts. Leigh fays likewife that TO RIM 
 (from the lingular TOR; fignifies, Gemma Or- 
 dine difpofitte et colligate, Ornamenti Genus, tran- 
 flated in our EngliJJj Bible, Cant. I. 10. Rows of 
 Jewels : Such are the divine Laws to liich as obey 
 * them, the moft precious and valuable Gems that 
 can adorn the Faithful. Here then we have 
 Evidence not to be queftioned, that the Patriar- 
 chal Church had their Ritual, affirmative and 
 negative Laws and Precepts, a regular Torah or 
 Body of Laws to direct their Obedience, to 
 which they were bound to conform their Conduct 
 
Preliminary Difcourfe. vii 
 
 m all Parts of Duty. Accordingly we find that 
 * Jacobs Gen. XLVI. i, offered Sacrifices at 
 Beer-Sbeba, that he erected and confecrated 
 Altars in many Places, and left the Memorials 
 of a fixed and well-known Manner of Worfhip 
 by building what we may call Churches, where 
 he was honoured with the divine Prefence and 
 Appearance. The Names of thefe Places, fo 
 fet apart for divine Service, fpeak the fame Thing 
 as was intended by their being given them at the 
 Time of their Dedication. Beth-EE is the Houfe 
 of God, Peni-EE the Faces of God f, fo called, 
 I think, from the Cherubic Faces placed therein— 
 So of divers others. I mall reft this Point upon 
 v/hat hath been faid, without troubling the Reader 
 or myfelf with more Citations to the fame Pur- 
 pofe. The moral Law may be prefumed to be 
 as full and compleat in its Kind, as was That 
 which related to Matters of Faith, which looked 
 altogether towards a Redeemer. Nay, fome 
 difinterefted Writers of great Authority have 
 afferted, that this Law was as clearly revealed, 
 and practifed upon as right Motives and Prin- 
 ciples among the Patriarchs, as it hath been 
 amongft Chriftians fince the Publication of the 
 A 4 Gofpel. 
 
 * It is faid Gen. XXXI. 54. Jacob offered Sacrifice 
 upon the Mount (or killed Beqfis y faith the Margin of 
 our Bible — Matlavit Viclimam, fays the Verlion of 
 Pagninus) and his Brethren were called to eat Bread with 
 him (LeCHeM) /. e. to partake of the Sacrifice, and 
 thereby join in that religious Aifembly. 
 
 f Pfalm LXXXl. 5. 
 
viii Preliminary Dlfcourfe. 
 
 Gofpel. * Eufebins brings Authorities for this 
 Opinion from the Book of Job, which may be 
 called the Patriarchal Bible. 
 
 The Reader may fee a more ample Difplay 
 and minute Deduction of the Patriarchal Tenets 
 in the learned Heidegger, and many other Au- 
 thors, who have purnofely treated of this Sub* 
 ject. But the Ignorance, or dcfigned Mifrepre- 
 fentation of the Jews muft appear to their Con- 
 fufion from the above fliort Account of this 
 Matter. Thefe Men are not alhamed to call 
 this Space of Time, from Ad&m to Mofes, by 
 
 the 
 
 * See Demonjirat. Evang. Lib. I. Chap. V, VI, VII. 
 I hope the Reader will pcrufe thefe three Chapters, as he 
 will receive fuller Satisfaction from ther.ee than can be 
 had from a few Extracts, and it is of great Importance to 
 fee this Point well Hated ana fettled. He fays, that the 
 Patriarchal Religion, and I hat which was univerfally 
 fpread by Chrifr, was plainly In Subilance one and the 
 fame ; that the Word of God, whom we call Chrijl, 
 was known to them as well as to us ; that their and 
 our Religion is one common Religion ; that this Chriit 
 was named God, Lord, and the Angel of God; that he 
 appeared to Abraham, and other Patriarchs, the Friends 
 of God ; that it is not juflc or lawful to fay or fuppofe it 
 was any other but him, who, after due Trial, anfwered 
 Job ; that on this Account Believers before Ado/a'sTime 
 were called Chrijls, applying to them what the Pfalmijl 
 fays, Touch not mine Anointed, Chri ;, &c. that 
 
 the Law or Teframent given to the Patriarchs was of a 
 more excellent Kind than what was given by Alcfes, to 
 cure the Jewifo Nation of their Love of idolatrous and 
 fuperftitious Cufroms, which they learnt in, and brought 
 from Egypt. He afterwards cites and compares feveral 
 Paflag-.s of exalted Morality in the Book of jdb with 
 thofe delivered in the Sermon on the Mount? which are 
 full in Point, but are too lonq; to be inferted here. 
 
Preliminary Difconrfe. ix 
 
 the Name * of Emptinefs and Defolation, ufing 
 the fame Word to defcribe it (ToHU) as we 
 read in Genefis to fet forth the chaotic State of 
 the material World, translated in our Bible, with- 
 out Form. Hence they would intimate and infer 
 an analogous Refemblance between the infant 
 State of Nature and Religion, and they would 
 draw this Conclufion from the Pofiticns cited in 
 the Margin — That as Nature lay in a confufed, 
 fhapelefs Mafs, like the Ariftotelian Materia 
 prima, till Light gave her Form and Comelinefs ; 
 fo Darknefs, Idolatry, and Superftition reigned, 
 till the infpired Light in the Hand of Mofes 
 difpelled and banifhed fuch Darknefs, together 
 with her Concomitants, introducing in their 
 Places Law, Order, and ajuftDifpofition of all 
 Things, according to the above given Interpre- 
 tation of the Word T O R A H. For this Reafon 
 they call Mofes THE Lawgiver, as being the 
 firft who had any juft Claim to that Title : Some- 
 times he is called THE Engraver (derived from 
 CLIoK) from the Exaration, 1 fuppofe, of the 
 two Tables. They are indeed gracioufiy pleafed 
 to allow, that Noah had fome Sort of Direction 
 in Matters of great Confequence to the Prefer- 
 vation and Peace of Mankind, under the Title 
 
 of 
 
 * " Traditio Domus Eliha — Sex mille Annos durat 
 w Mundus : Bis mille Ann is Inanitas &c Vajiitas — Eis 
 " item mille Annis Lex, TO R A H — Denique bis mille 
 Annis Dies Chrijti." IFitz. Judtzus Cbrijlianizans, 
 pag. 189. where the Original is let down. 
 
Preliminary Difcourfe. 
 
 of the * feven Precepts of Noah — Grotius and 
 Selden will give any Reader a full Account of 
 them — But thefe AfTertions muft appear, I think, 
 from the Scripture Authority here cited, to be 
 Rabbinical Fictions and lying Fables, too abfurd 
 to need a mope fpecial Refutation. 
 
 The State of Religion having been fo far con- 
 fidered, and fufficient, undeniable Evidence ha- 
 ving been produced, that a Rule of Faith and 
 Practice was revealed and given to the Church 
 throughout the Patriarchal Difpenfation, by which 
 the whole Duty of Man was taught and limited, 
 which Rule was obferved and obeyed by the 
 Bern Elabim, or Sons of God ; let us view the 
 oppofite Scheme, the Rife and Progrefs of Infi- 
 delity, how it began and grew, during this Period, 
 among the Sons of Adam, called in after Times 
 the Sons of Belial. 
 
 As true Religion was founded upon, and always 
 conlifted in an Obedience to the declared Will of 
 God, fo the Rife and Progrefs of Irreligion was, 
 and hath in ail Times been anOppofition tofuch 
 declared Will of God. The latter hath appear- 
 ed in as many Shapes as its Founder, who hath 
 upon Occafion transformed hiwf elf into an Angel of 
 Light. Accordingly an Appearance of fair Rea- 
 ioning, and an engaging, affumed Concern for 
 the Caufe of Truth, and the Happinefs of Man, 
 have been the moft fatal Inftruments made ufe of 
 to deftroy him. As this Oppofition is now beft 
 
 known 
 
 * See Heidegger, JHtz, &c. concerning thefe, 
 
Preliminary Difcourfe. xi 
 
 known by the Name of D E I S M, I fhall ufe 
 
 that Word in what I have to obferve upon this 
 Subject. Deifm was very near .coeval with Re- 
 velation. Upon the Declaration of God's Will 
 to Adam, and the Terms of his Acceptance, the 
 Founder of Deifm appeared to contradict and 
 oppofe the divine Precepts. Hath God, fays he, 
 [aid ? &c. you Jhall not furely die — inftructing 
 hereby his Children of all Ages in that Kind of 
 Sophiftry, which hath been ufed to evade and 
 pervert the plaineft Doctrines and Precepts which 
 have been written for the Government of human 
 Actions. Modern Deifts might have varied the 
 Phrafe a little as to the Letter, though the Senfe 
 and Intention would be the fame — They might 
 have faid that Death, as fuch, Jlriftly and properly 
 [peaking, would not be the Confequence of their 
 eating of this Fruit. But left a bare, flat Contra- 
 diction, or filly Diftinction mould not fucceed, he 
 promifed Wifdom, and an Equality of Under- 
 ftanding with the fupreme Powers *. The Con- 
 fequence of this, they knew, would be Indepen- 
 dency, and a Right to examine the Reafonable- 
 nefs of the Laws of God : Nay in fuch Cafe, the 
 Right of LegiQation itfelf was rendered doubtful, 
 if not entirely fubverted, as giving and receiving 
 Laws implies fuperior Authority and Subjection. 
 However, this Logic with all its Abfurdities then 
 
 pre- 
 
 * You Jkall be as Gods, &c. The Tranflators here 
 feem unawares to allow the plural Interpretation of 
 Elahim. 
 
lii Preliminary Difcourfe. 
 
 prevailed, and, notwithstanding its fatal Confe- 
 quences from that Time, hath feldom failed at 
 any Time fince under the Management of the 
 fame Sophifter. From his Succefs againft Adam, 
 his Followers were called in the fArfb Ages, from 
 Adam in his vanquifhed State, Sons of Adam -, and 
 from the Effect of Difobcdience, and as a Title 
 defcriptive of his great Victory, he feeros to have 
 affumed the Name of * KaRUM. The Text 
 
 tells 
 
 * We may now determine who founded the Temple 
 of Haram. Tour ne fort tells us, Vol. II. pag. 311. 8°. 
 Edit. " They, viz. the Mahometans, lodk upon the 
 " Temple of Haram, which is that of Mecha, as the 
 " Work of Abraham." Some learned Arabians, in Order 
 to difguife their true Founder, might pretend that H 
 by an eafy Tranfpofition of Letters was the fame Nai 
 with Abraham. But as this Solution is attended with as 
 great a Falfehood and Abfurdity as any in the Alcoran > 
 the Devil mull be allowed his Mark of Ownership and 
 Claim under his own Name Haram : For whoever will 
 compare the Ages of Abraham and Mahomet, muft 
 have the Credulity of an Infidel to believe that Abraham 
 could found the Temple of Mecha. But abfurd as this 
 Mahometan Fiction appears to be, Tourntfort is pleafed 
 to fay, Vol. II. pag. 283. — c * If Mahomet had not had 
 " the Folly to affect to pals for the Meffenger of God, 
 *< his Religion had net differed from Socimanifm-" and 
 at pag. 301, he gives Inftances of their Sentiments in 
 Favour of fome Parts of our Religion In their In- 
 vocations and Benedictions — After Mahomet follows— 
 * ( Salvation and Bleffing upon thee, Jefus Chriji, the 
 * c Breath cf God, &c. — upon thee, David, the Mo- 
 ** narch eftablifhed by God, &c. — upon thee, Adam, 
 * 4 the Purity of God." But I leave this Point to be fet- 
 tled between thefe two Allies, as well as what Degree 
 •f Relation they bear to HaRUAlznd each other. And 
 
 as 
 
Preliminary Bifccurfe. xiii 
 
 tells us that the Serpent was HaRUM, cunning 
 above, &c. and the Root of it fignifres to make 
 naked. The ancient Egyptian Theology ferves 
 greatly to illuftrate this Point •, and the Memory 
 of this Victor and Victory feems to have been 
 preferved and continued amongft the Sons of 
 Adam, or what one may call the conquered Pro- 
 vinces, for many Ages, under the pompous Title 
 of * Hermes Trifmegijlus. The former feems to 
 be derived from the juft mentioned Hebrew Root; 
 and the latter was probably affumed by the grand 
 Ufurper and Deceiver upon the Enlargement of 
 his Power and Dominion, the Title of Ter (Iris 
 or Tres) maximus ferving to perfuade his Wor- 
 shippers that he was not inferior to that Being, 
 
 to 
 
 as Bellarmln and Socinui agreed in many Particulars, his 
 Claim may be likewife ftated and determined at the fame 
 Time. 
 
 * The Reader may confult Stillingfcefs Orlg. Sacr. 
 upon this Hermes, and the Authorities cited there. Abbs 
 Banier will likewife help him to other Writers upon this 
 Subject. Dr. Sinkely fays in his Abury, pag. 98. " Many 
 " think that Mercury was no mortal Man." But he 
 was fuch a Thief, that he Hole Heradcs'% Club to make 
 a better Figure, and appear a God of Strength as well 
 as Cunning, as may be leen in the Reprefentations of 
 him exhibited by P. Montfaucon. Hercules indeed (of 
 Tyre) was even with him, by taking upon himfelf one of 
 the Attributes, which feems properly to belong to the 
 true Mercury, as Dr. Stukely fets down the Title of Me- 
 iicartus as belonging to the Tyrian Hercules : For this 
 Word plainly fignifies King of the Earth (MeLeCH 
 AReTS) or Prince of this World. 
 
 If the Reader fhould prefer Fuller's Etymology of 
 Melicerta, he mull pleafe himfelf. 
 
xitf Preliminary Difcourfe. 
 
 to whom alone that Name could properly belong, 
 who was though Three yet One, Three Perfons 
 yet One God, plural and yet lingular. This 
 fame Hermes was Deus Mercurius, Eloquenti*? 
 Fraudis, Commercii, Afiuiia; Deus, cujus Infigne ejl 
 Serpens, Caduceus — The Prince of falfe Oratory, 
 Pimps, and Projectors of all Kinds, Inventor of 
 the mod ingenious and injurious Frauds, the 
 greateft Affiftafit in all the various Acts of Lewd- 
 riefs, and the mod entertaining Harlequin in all 
 the various and fouled Scenes of Debauchery. 
 His Orators are fuch as confound the original 
 and diftinft Colours of Juftice and Truth, by the 
 Arts and bafe Mixture of falfe Logic and falfe 
 Rhetorick. Thefe are the true Children of the 
 grand Deceiver, who from the Bar, and fome- 
 times from the Pulpit, recommend themfelves, 
 and many a bad Caufe and Opinion to the Appro- 
 bation of deluded Judgments ; whereby the civil 
 Rights of Mankind are fubverted, and the 
 Foundations of'Chriftianity may be, without a 
 fpecial Providence, deftroyed. The Petafus, or 
 Wings upon his Hat, the Caduceus, or Wand 
 with the Serpents winding round it, which are 
 the Infignia or Attributes of Hermes, declare his 
 Parentage and Extract; and the Poets feem to 
 have fetched from hence their Icarus, who, in 
 attempting to foar beyond his limited Region, fell 
 from the forbidden Place he attempted to reach, 
 and lay floundering in the Waters, a contempti- 
 ble Object, and Emblem of baffled Pride and pro- 
 fane 
 
Preliminary Difcourfe. xv 
 
 fane Ambition. Mr. Hutchinfon fuppofes that 
 Hermes, or Mercury, was no other than that Power 
 in the Air, by which Motion is continued after 
 the Body is parted from the firfl impulfive Caufe 
 of its Motion, and fo fignifies in its Root to pro- 
 ject or throw forwards. This unaccountably 
 Power was worfhipped, when all Idolatry con- 
 fifled in paying divine Worfliip to the natural 
 Agents, or fecond Caufes in this Syftem, by the 
 Name of * Aram, Jof. XIII. 27. which may be 
 wrote Haram : He cites the Lexicons for the Deri- 
 vation of the Word, and the Formation of ( %fcg 
 from it. Admitting this to be true (as I would 
 not {et up my weak Judgment againft fo able a 
 Mafter in this Kind of Learning) I fee no Rea- 
 fon why the theological Account of this Matter 
 (as That above given may be called) may not be 
 received as well as the philofophical, to anfwer 
 the feveral Defcriptions of this their God. The 
 Name of the Idol in Jofuah (upon which 
 Mr. Hutchinfon founds his Reafoning) is Din * 
 That in general upon which the theological is 
 built is DTO : The initial Letters of each, though 
 not the fame, are of the fame Organ, and the " 
 latter Part of each, when the Words areanalyfed, 
 will be found to be the very fame, from R U M, 
 be was lifted up, &c. or R a M a H, he projecled. 
 The former Syllables of thefe Words wonder- 
 fully 
 
 * CI!"! HO The Temple of Haram, a City of ths 
 &mrites t fo called from this their Object of Worfhip, 
 
xvi Preliminary Difccurfs. 
 
 fully agree, by a Confent of Ideas, to defence 
 the true Mercury. One fignifies he caufed to fee, 
 i. e. opened their Eyes, likewife to conceive - t 
 and its Noun is the Word for * Mountain, a 
 proper Emblem of the Swelling and Barrennefs 
 of a proud Mind : The firft Syllable of the latter 
 is from the Verb to make naked, likewife to watch 
 to do another hurt. As the philofophical Idolatry 
 was of fo fhort-a Duration, it would be wrong 
 to exclude that Senfe and Interpretation of the 
 Heathen Theology in this Refpect, which flou- 
 riftied and prevailed through fo many Countries 
 and Ages. 
 
 Here we fee the Origin of the illuftrious Her- 
 mes, who hath filled the Books of the Ancients 
 with Accounts of his Tricks and famed Exploits. 
 His being furnifhed with Wings on his Head 
 and Feet are exprefiive Emblems of the Seat of 
 his Dominion, as they are of ufe only in the 
 Air, and are therefore properly defcriptive of, 
 and point out to us the Prince of the Fewer of the 
 Air, moving to and fro with Activity and Cele- 
 rity, like a Bird of Prey, ft eking whom he may 
 devour. It is agreed, I think, that this Mercury 
 
 was 
 
 * St. Jeromes Application of this Emblem in his Com- 
 ment upon Job XIV. 1 8. is very remarkable and ap- 
 pofite. " Montem ergo iftum, Diabolum, five Super- 
 " biae Hominem fentire debemus, qui contra Deum, uC 
 " Mom, Elatione Mentis tumefcit ; H ita fe erigendo, 
 " cadit in praeceps ut defluat, & folutus in Pulverem ad 
 " nihilum deducitur." D. Hieron. Tom. VIII. Ed. 
 Par. MDLXXIX. pag. 38. The Mountain in If XL 
 4. is to be interpreted to the fame Senfe, 
 
Preliminary Difcourfe. xvi 
 
 Vris of Egyptian Extract, and is therefore placed 
 among the Sons of Ham. Whatever Judgment 
 the Reader may pafs upon what hath now been 
 offered him, as a probable Conjecture of the old 
 Serpent and the firft Mercury's being one and 
 the fame, we may,' from the concurring De- 
 fcriptions above given, be very lure that Satan, 
 who by Subtlety deceived Ez-t, was the fame 
 Being who continued to work afterwards in the 
 Sons of Adam, and was the Father of thofe 
 Children of Difobedience, whofe high Impieties 
 and Ads of Violence brought a general Deftruc- 
 tion upon Mankind. Fratricide and Polygamy 
 foon (hewed his prevailing Power ; and if the 
 Opinion of learned Men be admitted concerning 
 the Sacrifice of Cain and Abel, he muft have 
 been very bufy in the Application of his firft 
 fuccefsful Oratory. For if Cain was rejected upon 
 his not offering an expiatory Sacrifice, and thereby 
 difclaimin'g any Need of an Atonement to be made 
 for him, he muft haveoppofed the revealed Means 
 of Grace and Pardon, and have fet up for Self-fuf- 
 ficiency, and fo be the Firft-born of Satan, or 
 the firft Deift after the Reftoration of Mankind. 
 It will be the fame, if we fupp'ofe that he might 
 charge himfelf with Sins of Ignorance and Error, 
 if he thought that a * fi'mple Repentance alone 
 
 was 
 
 * See three Sermons upofi this Subject by Mr. Hollo- 
 tuay, printed at Oxford. I wifti that learned Author 
 could be compelled to publifh many valuable Works 
 which he keeps at home ready worked off: They would 
 
 3 be 
 
xviii Preliminary Difcottrfe. 
 
 was fufBcient to intitle him to his Pardon, a?*cJ 
 wafh away all Guilt ; for this was throwing off 
 all Dependency, and faying, that God was obliged 
 to do what is never expected by any reafonable 
 Man from another. Hope and Dependence are 
 different Things — A conftant Offender cannot 
 depend upon conftant Forgivenefs, and is not fure 
 that he mail have Time or Grace to afk it. But 
 if his Prefumption fhould flatter him fo far, even 
 his Hope, which is the laft Anchor, may, as the 
 juft Punimment of Prefumption, be removed, 
 and give Place to Defpair, which we read was the 
 unhappy Cafe of Cain. But the Memory of this 
 dreadful Stroke was foon loft, and a general In- 
 fatuation brought on a general Judgment. One 
 would have thought, that fuch a Judgment — fucli 
 a Punifhment — was fufncient to fecure the fu- 
 ture Obedience of Mankind, and effectually to 
 have deftroyed the Empire of Satan : Befides, 
 Man hereby received all additional Demonftra- 
 tions of the Sovereignty of the fuprerne Being, 
 and of the forming and controlling Power of 
 Jehovah Elahim. If the Inhabitants of the old 
 "World had been made to believe that Things 
 were always in the fame Condition they then ap- 
 peared in, in an eternal Succefiion of Caufes and 
 Effects (how abfurd foever fuch a Suppofition 
 muft be to right Reafon) or that they were formed 
 and fubfifted by the Agency of certain Powers in 
 
 the 
 
 be highly ferviceable to the Chriftian World in interpret- 
 ing the Hebrew Scriptures, and in promoting and facili- 
 tating the Knowlege of the facred Language. 
 
 
Preliminary Difcourje, xix 
 
 the natural and material World ; the Deftru&ion 
 of thefe Agents, and all the Holts of them muft 
 * undeceive them, and give demonftrative Evi- 
 dence, that he who built all Things was God. The 
 Foundations of TeBeL, the very Heavens were 
 deftroyed, the Earth with its Frame diflblved, 
 and thereby Man had the Satisfaction of feeing 
 by what Power it was formed, by the gradual 
 Steps taken in its Reformation. The Airs and 
 Waters had fo changed Places, that the Inhabit- 
 ants of the Air had Nothing to fubfift by but the 
 Breath, the Word of Godi who need defire no 
 other, no better Subfiftence. Every Part of the 
 Univerle was reftored to its former Ufe and Splen- 
 dor, and by fuch a Difplay of infinite Power and 
 Goodnefs the very Foundations of Deifm or Infi- 
 delity feemed to be quite rooted up : Noah and 
 his Family, who could not look into Futurity, 
 might well fioout for Joy. But that Inftrument 
 of Satan, human Imagination, was foon fet to 
 work again, and prevailed to fuch a Degree, that 
 in about 100 Years the Affair at Babel happen- 
 ed ; where there appeared fuch a Spirit of Re- 
 bellion againft the moft High, fuch audacious 
 Pride, as required the fpecial Interpofition of 
 almighty Power to check it, and prevent the 
 ruinous Confequences of it : The Lord /aid, now 
 Nothing will be retrained from them, which they 
 B 2 have 
 
 * This Evidence and ocular Demonfrration gave the 
 holy Family in the Ark, and in them their Pofterity, an 
 additional Proof of the Creation and Creator of this 
 World. 
 
xtf Preliminary Difcottrfe, 
 
 have imagined to do. Man was again preferved 
 by a miraculous Expedient, and Order was made 
 toipring out of Confufion, when the true Re- 
 ligion began to rear its Head among the Sons of 
 God, in the Line of Stem. It is to be obferved, 
 that the Builders of Babel are exprefsly ftyled 
 in the Original the Sons of Adam, according to 
 the above-mentioned general religious Divifion 
 of Mankind in the Patriarchal Times, though in 
 our Englijh Bible they are called Ver. 5. of this 
 Chapter, Children of Men, 
 
 About 400 Years afterwards, Idolatry had fo 
 overfpread the Earth, and the Sons of Adam 
 fo far out-numbered the Sons of God, and 
 covered the light Paths of true Religion, that it 
 was deemed neceflary to call * Abraham out of 
 his Country, from amongft his idolatrous Kin- 
 dred and Neighbours, in Order to preferve in his 
 Family the true Worfhip of God, and thereby 
 point out the Way to the Redeemer in the Sa- 
 crifices and feveral Rites, which -f Abraham had 
 obferved and obeyed. The new Rite of Cir- 
 cumcifion, when performed in due Time and 
 Manner, was to diftinguifh this Family ; that 
 Men might know by fuch an Initiation where the 
 true Religion refided, and by fubmitting to it 
 become the Sons of God. The Hiftory of the 
 Church, from the Time of this Inftitution and 
 Separation to the Miniftry of Mofes at Sinai, need 
 not be repeated here, as they were probably 
 
 governed 
 
 * Gen. XII. : f Gen. XXVI. 5. 
 
Prelimi?iary Difcourfe. xxi 
 
 governed by the Laws and Inftitutrons above- 
 mentioned. But I would obferve here, that thefe 
 made the principal Part of that Body which was 
 given by Mcfes to the Israelites \ whereas many 
 have fuppofed that an entire new Set of Laws 
 were at that Time firft publifhed by Mofes. But 
 the Mofaic Difpenfarion confided in the Union 
 and Incorporation of two Bodies of Laws, viz. 
 fuch as were in Force under the Patriarchal Dif- 
 penfation, and what were fjirft given at Sinai. 
 St. Paul, I think, defcribes both, alluding to the 
 fpecific Difference of them. He calls the for- 
 mers School- Majler to bring us to Chriji, which 
 was furely as ufeful and necefTary in the Patriar- 
 chal as Jewifh State ; the l a t t e r was added 
 hecaufe of Tranfgrejfions. * Eufebius feems to 
 B 3 have 
 
 * Eufebius fays there were other Appointments and 
 Institutions before the Law: What were added, and 
 given by Mofes, were not made for the Fathers, The 
 Former, he fays, compofed the New Covenant, or what 
 was renewed upon the Abrogation of the Latter, and 
 was That wb.er.eby Abraham, fob, and all the Friends of 
 God were governed before the Mofaic Law, and makes 
 one common Religion with the Chriftian j whereas That 
 of Mofes was a Law intervening between the Patriarchal 
 and Chriftian Difpenfations, t» t-j pfix%v >aa.^<?i^w\' ro/xos, 
 as a Guardian and Governor of Infants and imperfect 
 Souls, and " ferved (adds Eufebius) as a Phyfician to 
 " cure the whole Jewijh Nation of that Egyptian Dif- 
 " eafe (viz. Idolatry) under which they laboured" — with 
 much more to this purpofe. Demotijlr. Evang. Lib. I. 
 Cap. IV, V, VI. He doth not fay in exprefs Words, 
 that the Patriarchal Covenant, or religious Inftitutions 
 given to. Enoch , Abraham^ &c. made a Part of thejewijb 
 
 Law 
 
Xxii Preliminary Difcourfe. 
 
 have had this DiftincYion in his Eye in what he 
 
 delivers upon this Subject *. What is therefore 
 
 flrietly and properly called the Law of Mofes 
 
 muft be thofe additional Precepts, which were 
 
 given to cure the idolatrous Ufages which had 
 
 been learnt in Egypt and elfewhere, and to pre- 
 
 ferve them from any the like Infection. A fhort 
 
 Specimen of my Meaning may afiiit the curious 
 
 Reader to feparate and diftinguifh. thefe different 
 
 Laws in many Places, and will juftify my Ob- 
 
 fervation. We read Deut. XIV. i. Te are the 
 
 Children of the Lord your God-, ye Jhall not cut 
 
 your/elves, nor make any Baldnefs between your Eyes 
 
 for the Dead : Which Words plainly imply, that 
 
 a State of Exiftence after Death was generally 
 
 fuppofed in thofe Days. Other Laws of this 
 
 Nature are referred to by Ezek. XLIV. 17. which 
 
 are, I think, unqueftionably new additional Laws, 
 
 added becaufe of T'ranfgreffion, to keep them from 
 
 concurring 
 
 Law, but the Bible proves that very fully. The addi- 
 tional Statutes delivered by Mofes are thofe called by 
 St. Peter ^ a Yoke which neither the then Jews, nor their 
 Fathers^ were able to hear. A£ts XV. 10. 
 
 * If it be allowed, that the Book of Job gives us a 
 full View of all the important Doctrines and Precepts of 
 the Patriarchal Religion (which feems to be very pro- 
 bable, and therefore deferving the Name of the Patriar- 
 chal Bible) it may ferve as a pretty fure Touchftone to 
 diftinguifh what may properly be called the Law of 
 Mofes^ or what ivas added by way of or for Tranfgrejjion, 
 and that other Part which was in Ufe and Force before 
 the general Promulgation of both Bodies of Laws to- 
 gether at Mount Sinai. 
 
Preliminary Difcwrfi. xxiii 
 
 concurring with the Nations in fuch idolatrous 
 Ceremonies and Ufages as -they had been tempted 
 to' practife. 
 
 I was once induced to think, that Ezek. XX. 
 25. was to be interpreted of thefe additional Laws, 
 where God fays, Wherefore I gave them alfo Sta- 
 tutes that were not good [£"01*0 t<b] and Judg- 
 ments whereby they Jhsuld not live. But upon re- 
 viewing this Text, I am perfuaded that all the 
 blafphemous, infidel Objections and Inferences, 
 built upon the prefent Engli/h Tranflation and 
 Sound of the Words, will vanifh upon a nearer In- 
 fpection of the Original, and the plain Meaning 
 of the Hebrew Words. The Word for good has 
 feveral confident Meanings, to be applyed diffe- 
 rently according to the general Senfe of the Paf- 
 fage where it is ufed. It fignified in its fi'rft 
 Ufage, when God declares that fuch cr fuch an 
 act of Creation was good, what anfwered the In- 
 tention of the Creator, and is ufed in a natural 
 not moral Senfe. It fignifies likewife what is 
 agreeable and acceptable, as may be feen in Marius 
 de Calqfio, &c. Both thefe Senfes are comprized 
 under this Exprefiion, as ufed in this PaiTage in 
 Ezekiel. God gave his People Statutes which 
 did not, through their Perverfcnefs, anfwer the 
 Intention of the LegiQator, and fuch as were not 
 agreeable or acceptable to them. The latter Part 
 of the Verfe, Judgments whereby they Jhould not 
 live, ought, I conceive, to be rendered, And 
 Judgments they will not live in, or according to 
 B 4 them, 
 
X. w* Preliminary Difcourfe, 
 
 them, as the Prefix 2 fignifies. Hereby the im- 
 pious Charge of God'? haying given his own 
 People bad Laws, to be the Means only of their 
 Deftruction, is feen to b ( e without Foundation. 
 The Words look forward by the * prefixed to 
 the Verb tranflated live (and are rendered there- 
 tore by Monlanus — non invent) predicting the 
 Apoftacy of the Jews in Times that were to 
 come. 
 
 In the following Part of Dent. XIV. the Pre- 
 cepts of the old former Law concerning Sacri- 
 fices, and the Rites cf public Worlhip, are re- 
 peated and re-enacted. Ctrcumcf/ten is exprefsly 
 referred to the Patriarchal State for its Origin by 
 «ur Lcrd him ft If. Mofes therefore gave unto you 
 Circumcifion, not becaufe it is of Mofes, but cf 
 /-^Fathers. John VII. 22. 
 
 From this fhort Riftory of Believers and Un- 
 believers in the firft Period of the Church, it is 
 plain that no Charge of Partiality, or not afford- 
 ing fufficieht Means of Inftruction to all Man- 
 kind, can lie againft God. Religion was twice 
 univerfal ; and when it was inclofed, it was out. 
 of Mercy to Man, that it might not be alto- 
 gether loft. Befides, in a Time of Darknefs and 
 Inattention to any Thing truly great or good, the 
 fpiritual as well as material Light, by being col- 
 lected into one diftinguifhed Orb, ferved more 
 for Ufe and for Beauty — It commanded a greater 
 Veneration and Efteem — and excited its diftant 
 Admirers to a nearer Contemplation of it, and 
 
 Approach 
 
Preliminary Difcourfe. XXV 
 
 Approach towards it, in Order to be Partakers of 
 its comfortable and enlivening Rays. 
 
 Many Moderns may pofilbly here demand, 
 where was natural Religion during this State of 
 Things, as no Mention is made of it, as it is now 
 commonly underftood, in what hath been here 
 faid, unlefs the Sons of Adam were guided by 
 fomething of that Kind in the Acts above related 
 of them ? But if this be not admitted, I anfwer, 
 That I have laid before the Reader fuch a State 
 of Religion as I found defcribed in my Bible, 
 and if it be not there, he muft feek it among 
 the feveral Pretenders to this Power of fetting 
 forth the Law of Nature : God, I hope, will in- 
 cline and enable me to obey his revealed Will, 
 and make me thankful for it. ft it be {till afked, 
 Is there then no natural Religion ? After what 
 hath been faid upon this Subject by many good 
 and great Men, it will not become me to anfwer 
 in the Negative, neither is this a Place to be 
 particular. If I may be allowed a Conjecture 
 (and all is fo where we have no pofitive Direction) 
 It is as follows : 
 
 In the State of Innocence, there was proba- 
 bly in Adam a fpiritual Inftinct, analogous to the 
 animal, whereby he was directed to embrace 
 every Thing that was offered for the Improve- 
 ment and Support of the fpiritual Life, and 
 to reject every Thing that tended to its Diminu- 
 tion and Extinction. This innate Principle and 
 friendly Biafs I would call (p?ov*px mfvpxrot ; as 
 
 the 
 
Xtvi- Preliminary Difcourfe. 
 
 the other which ufurped the Place of this upon 
 the Fall of Man was what our Article ftylcs 
 (ppwpoc. (ragxos : But this Faculty, I prefume, 
 was in itfelf quite paffive, till it received from 
 without Materials of different Kinds, com- 
 monly called Ideas, to work upon. When- 
 ever this happened, it became active, and had. 
 Powers, correfponding to thofe in the animal 
 Frame, of apprehending, digefting, and con- 
 verting into its proper Nourifhment whatever 
 was received into it. There was indeed a wide Dif- 
 ference between their Operations, neceffarily flow- 
 ing from the elfential Properties and Conftitution 
 of each. The principal Offices of the animal Frame 
 were involuntary and neceffary Workings ; where- 
 as thofe of the ruling Principle were the Refult 
 of a well-informed Underftanding and uncor- 
 rupted Judgment : The Food of the former was 
 theFruit of the Garden ; That of the latter every 
 Word that proceeded out of the Mouth of God, 
 whether it opened the Ufes and Beauties of the 
 firft or the fecond Paradifiacal State. Thefe were 
 the Data whereupon it was to reafon, from 
 whence it was to gather all its choice and re- 
 frefhing Supplies. When external Ideas were 
 offered to this pure Principle, and received with 
 Approbation, after they were examined by proper 
 Data, a Kind of Law was hereby eftablifhed, and 
 Man was obliged to ait by this Authority, this 
 Conjunction being that Co-fcience or Confeience 
 which claimed an Obedience. The Report of thefe 
 3 when 
 
Preliminary Difcourfe. xxvii 
 
 syhen joined, or the Dictate of Confcience, hath 
 been called Synterejis, Confervation, as it is, when 
 properly ccnfulted and attended to, the Prefer- 
 vation of that Being wherein it rules. But as 
 this pure Principle and clear Table of the Mind 
 was loon ftained and obfcured, this original Law 
 of Nature, which fubfifted during the State of In- 
 nocence, feems to be loft in the Law of the Mem- 
 bers, or changed for one of a fpurious Kind which 
 retained little more than the Name. But it 
 muft be faid even of this firft Law of Nature, 
 and thofe Powers of which it conflfted, that it 
 was not of Man, but of God, from whom its 
 Data and active Faculty were immediately de- 
 rived •, fo that it might be faid to Man in his 
 beft Eftate, If thou didfl receive it, why dofi thou 
 glory as if thou hadft not received it ? But in this 
 happy State Man was not naturally difpofed to 
 glory or boaft, or to throw off his Dependency upon 
 the Author of his Being and of all the Advan- 
 tages of it. But the Adverfary of Mankind, by 
 fubtle Infinuations, and a falfe State of the Law 
 of Nature, fo far prevailed over him, as to feduce 
 him to a Condition of Slavery and Infamy. By 
 fetting up a Distinction and Difference between 
 that Law which we have juft taken a View of, 
 and what hath been fince called pofitive Institu- 
 tions, he effected the Purpofe of his' Envy and 
 Malice : He was probably very witty upon the 
 Pccafion, about a Man's forfeiting Happinefs by 
 
 eating 
 
yxviii Preliminary Difcourfe. 
 
 eating a little Fruit. Whereupon he had a fair 
 Opportunity of appealing to that Law of Rea- 
 son and Confcience, which by being in Man 
 teemed to be more his own, and thereby of flat- 
 tering him into his own Deftruction. From the 
 Time of this Perverfion of the true and original 
 Law of Nature, we muft look for it as it was 
 changed in its Separation, and after it afiumed its 
 Independency, and a Right of fitting in Judgment 
 over the pofitive, fince written Laws of God. 
 From the Time of their Separation, or fetting 
 up different Claims of Obedience, we muft date 
 the Rife of Dsifm y which we have called, an Op- 
 pofition to the revealed Will of God, and mud 
 therefore look for it among the Sons of Adam 5 
 k where it will be found in the JHhftory of its 
 Effects, above fet forth, and may be farther feen 
 in the Inventions of Men in the Service of God, 
 either by taking Place of, or mixing with the 
 inftituted Rites, or by fetting up a new Object of 
 Worfhip. Had there been any infallible Rule of 
 Action placed in the human Breaft, it muft have 
 appeared during this Period, and been as well 
 known as a Tree by its Fruits. But the Firft- 
 fruits of this Law in its beft Erlate a when it 
 was perfuaded to leave Revelation, and fet up 
 by and for itfelf, were, inftead of the promifed 
 Effects of God-like Powers and Capacities, 
 Shame and Death : And if it was fo dangerous 
 and deftructive a Guide when it was in its higheft 
 Perfection, what can be expected from it when 
 
 impaired 
 
Preliminary Difcourfe. xxix 
 
 impaired and covered by Guilt ? In Mercy to 
 Mankind, this Table, or fuppofed inherent Law 
 of Nature, was not indeed quite darkened, or fo 
 loft to all Senfation as not to apprehend, or at- 
 tend to fome ftrong Notices and Applications 
 that might be made to it ; and even now, when 
 Acts of the greateft Inhumanity, Impiety, and 
 Ingratitude are propofed to it, it will often 
 flirink back with Abhorrence and Deteftation : 
 But even in thefe Cafes, prudent Men are not 
 willing to rely wholly upon the fole Security of 
 the Law of Nature, without the Affiftance of hu- 
 man Laws. And God, who knows us better than 
 we do ourfelves, and has a greater Regard for his 
 ungrateful Creatures than they have, or can have 
 for themfelves, has been pleafed to add the Sanc- 
 tion of his revealed Will for our Prefer vation. 
 What then are we to think of fuch Chriftians as 
 are willing to prefer this blinded Guide to the 
 perfect Law of Liberty, to the only infallible 
 Li°;ht of Revelation ? Inftead of the clear and 
 beautiful Simplicity, and authorized Sufficiency 
 of the Holy Scriptures, Chriftian Men, I wifh I 
 could not fay, Chriftian * Minifters are recom- 
 mending 
 
 * In the Book intitled, Chrijlian'ity as old as the 
 Creation, which is efteemed as one of the mod able De- 
 fences of Deifm, it muft be obferved, that the Author 
 received his beft Support, and ftrongeft Evidence from 
 many Paflages extracted from our moft eminent Divines, 
 in wnat they have injudicioufly afferted concerning the 
 3uaw of Nature, folfetyfi called. Sir Thomas Ridley tells 
 
 us. 
 
XXX Preliminary Difccurfe. 
 
 mending a more fure Word or Law of Natures- 
 formed to puzzle, inftead of informing the Un- 
 derftanding, leading its deluded Followers into' 
 fuch a Maze of Error, as they can never find the 
 Way out of without the Hand of Grace and Pro- 
 vidence to conduct them. They are to reafon 
 • without Data, and form Demonftrations without 
 Evidence : Their talk is harder than what was 
 impofed upon the Children of Ifrael in Egypt, as 
 they are to find out the deep Things of God by 
 the Sufficiency and Powers of a fhallow Under- 
 ftanding, without Materials or proper Ideas to 
 work upon. Inftead of the eafy, engaging Drefs 
 of Chriftianity, a frightful Figure is recom- 
 mended, fet off" with enigmatical Emblems, Pro- 
 blems, Corollaries, and various mathematical De- 
 lineations, to defcribe and recommend an un-< 
 beaten, intricate Path to Virtue and true Reli- 
 gion. Certain immutable Relations and Fitneffes- 
 of Things are to be proved in the firft Place,- 
 and to compofe the Catechifm and firft Inftruc- 
 tions of a Chriftian Man. Upon this Plan, fuch 
 only can be admitted into the true Church as are 
 able to form or comprehend the laboured Demon- 
 ftrations of the fupreme Being, and the incom- 
 
 prehenfibfe- 
 
 us, in his View of the Civil and Ecclefiajlical Latu, firft 
 printed 1607, that " The Law of Nature is that 
 <c which Nature hath taught every living Creature, as 
 " the Care and Defence of every Creature's Life, De- 
 •* fire of Liberty, the Conjunction of Male and Female 
 " for Procreation fake." More extenfive Definitions 
 •f the Law of Nature cannot be eafjly defended. 
 
Preliminary Difcourfe, xxxi 
 
 prehenfible Perfection of the Deity •, fo that it 
 muft be as hard for a Man to enter this Way into 
 the Kingdom of Heaven, as for a Cable to pafs 
 through the Eye of a Needle : Sojlrait have fuch 
 Men made the Way leading to life, that few in- 
 deed can find it ! 
 
 This Way ofraifing and enlarging the Chriftian 
 Edifice by metaphyfical Reveries, and attempt- 
 ing to explain the Nature of the firft and univer- 
 fal Cauie (which is quite out of our Reach) in Or- 
 der to learn the Powers and relative Duties of 
 fuch fecond Caufes as are placed within our Reach> 
 and upon which we may build fecurely, puts 
 me in mind of a * certain Projector in the Aca- 
 demy of Lagado, mentioned by Capt. Gulliver. 
 This wonderful Architect had contrived a new 
 Method of building Houfes, by beginning at the 
 Roof, and working downwards to the Founda- 
 tion : He juftified this Practice, it feems, by the 
 Workings of two ingenious Infects, the Bee and 
 the Spider, Our theological Projectors who form 
 airy Caftles upon fublime, unfupported Abftrac- 
 tions, thus beginning at the Roof, have but lit- 
 tle Relation to the ufeful Bee ; the Spider may 
 be their Pattern and Reprefentative, 
 
 Who fpins aflimfy Web, its Jlender Store, 
 And labours till it clouds it f elf all o'er. 
 
 Englim Poet. 
 Such 
 
 * Gulliver's Travels, Part III. 
 
atxxir Preliminary Difcour/e. 
 
 Such a fet of metaphyfico-mathematico-theologf- 
 cal Spinners, and their Works, are divinely de~ 
 fcribed and marked out by the Prophet Ifaiab for 
 our Derifion and Avoidance, as an ufelefs Tribe* 
 employed in Vain Purfuits, bufily working in fe- 
 veral dark Corners, and at laft producing from 
 their own Brains fome poor, thin ftuff, fit only 
 to entangle fuch weak, volatile Animals as 
 take a Pleafufe in buzzing about this Snare 
 till they are caught arid deftroyed in it : 
 They weave the Spider's Web, &c. Their Webs 
 Jhatt not beconie Garments, neither Jball they 
 cover them/elves with their Works. Ifaiah 
 LIX. 5, 6. Their Productions cannot co- 
 ver Iniquity, or put on Right eoufnefs, though 
 that is the only Cloathing tliat can be our 
 Comfort and Ornament, both a Robe and a 
 Diadem. 
 
 Happy had it been for the Church of ChfifT, 
 could Captain Gulliver have tfanflated thefe la- 
 borious Operators to Laputa, and fettled them 
 there with proper Flappers to attend them. Be- 
 lievers might have made farther Advances in 
 folid, ufeful Reafoning upon, and in illuftra- 
 ting the great Truths of Chriftianity, had they 
 kept clofe to that invariable, as well as intelligi- 
 ble Rule of Faith and Practice, which is exhibited 
 to us in the Holy Writings. Whereas this rival 
 Law, which fets up itfelf as an univerfal Law, 
 the fame in all Places and Times, will be found to 
 2 he 
 
Preliminary Difiourfi, xxxiii 
 
 be as * uncertain as it is abftrufe : So that if, 
 after all our Pains, we are not fure of its Direc- 
 tion, what a Vexation muft ;t be to have been 
 long occupied in a ridiculous, fruitlefs Purfuit? 
 And truly this Law feems to change with the 
 Climate— Leibnitz fays one Thing — Clarke ano- 
 ther y fo that a Religion of Nature delineated here 
 may be of no farther Ufe than the Delineation of 
 Mr. Benj. Wilhes\ Englijb Moths and Butterflies. 
 This Image and Allufion eafiiy occurs^ inafmuch 
 
 as 
 
 * An Extract from Mr. iVbifan's Memoirs, Page 
 277, relating to Mr. Chubb, who was revered as one 
 bf the chief Patrons of natural Religion, as it is con- 
 tradiitinguifhed to Revelation, may ierve to fhew how 
 far the Law of Nature may be depended upon as a fixed, 
 invariable, and immutable Rule of Action, fpeaking at 
 all Times confidently, and teaching the fame Thing. 
 
 After Mr. Wbijhns acquainting the Reader, •« That 
 cc upon Mr. Chubb's becoming a Socinian, he had wrote 
 " him a friendly Letter? containing a Caution, and a 
 *' Prediction, that he would turn a Sceptick ;" He adds, 
 if It was not, I think, very long after, that I was in- 
 * c formed, that what I foreboded proved true, and that 
 * 4 Mr, Chubb was become a great Sceptick, not only in 
 K revealed, but in natural Religion alfo ; and had writ- 
 " ten againft Men's Obligations to pray to God, as 
 " what could not be juftified by Reafon ; though he did 
 ** not then difown the Obligation to Thank/giving for 
 l< Mercies received ; though, I imagine, a very little Al- 
 " teration in a Train of Thoughts might as well have 
 <c determined for Prayer and againji Thankfgiving." 
 It appears from this Account, that the Author of the 
 excellent Anfwer to Mr. Chubb's four Difiertations, 
 publifhed in the Year 174&, would probably have beeri 
 greatly difappointed, had Mr. Chubb complied with his 
 concluding Exhortation, which was, M to employ his 
 
 C " Thoughts 
 
xxxlv Preliminary Difcourfe. 
 
 as this Law of Nature may be aptly termed a 
 Moth and a Butterfly, from its daily confuming, 
 by infenfible Degrees, the Vitals of revealed Reli- 
 gion, though it owes all the Life it has to it, and 
 borrows its moll: beautiful Colours from it. 
 
 But when natural Religion means that Senfe of 
 a fuperintending Providence, which arifes from 
 juft Obfervations * of the Conftitimon and Courfe 
 
 of 
 
 " Thoughts and Pen in explaining and defending our 
 " common Religion, the Religion of Nature." Had 
 thefe two Antagonifts exhibited each his Plan of the 
 Law of Nature, the Difference, perhaps, would have 
 been as wide and remarkable in their Sentiments con- 
 cerning natural, here called common y as it was in their 
 Comments upon revealed Religion. 
 
 * Bifhop Butler's, elaborate Treatife upon Analogy, 
 &c. may be of great Sendee to fuch as have Capacities 
 and Abilities to make a right Ule of, and improve the 
 Confiderations therein fuggefted for making the natural 
 World a School of Inftruction, to qualify us for the bet- 
 ter underftanding of, and for facilitating our Aflent to 
 revealed Truths. Dr. Denne has likewife publifhed 
 fome ingenious Sermons, preached at Mr. Faircbild's 
 Lecture, wherein the Wifdom, Goodnefs, &e. of the 
 divine Being are inferred from the Contemplation of the 
 vegetable Creation. Mr. Ray, and other Writers in the 
 fame Way, will occur to the Reader upon a little Re- 
 collection : But k would be inexcufable to omit upon 
 this Occafion a particular Mention of Dr. Derham's 
 Pbyfiso-Tbeology and AJlro-Theohgy. But as the Word* 
 Natural Religion are generally underftood, they feem to 
 be very near what we call a Contradiction in Terms, 
 like a fovereign Subject, independent Creature, corpo- 
 real Spirit, b?c. — Man being herein fuppofed to be the 
 Legiflator and Subject of Legiflation — the Power who 
 exacts Obedience, and the Subject who is to pay it— • 
 
 fuperior 
 
Preliminary Difcourfei xxxv 
 
 cf Things in the vifible Creation, it is one of the 
 nobleft Helps and ferviceable Affiftants, which the 
 Mind of Man can makeufe of inks religious Pro- 
 grefs and Enquiries. By comparing the Book of 
 Nature with the Book of God, we fhall find abun- 
 dant Evidence of the great Truths of our Reli- 
 gion* and fuch as are very fufficient for rational 
 Creatures in a State of Probation, who ought 
 not to expect what is called Demonftratiom The 
 Inftructions, given for the Information of Man, 
 are adapted to the Nature of a Creature com- 
 pounded of Spirit and Matter. Such Ideas there- 
 fore as are fuggefted to him for the Exercife of 
 his Understanding have generally a theological 
 or fpiritual, and a phyfical Senfe, in Order to 
 furnifii him with fufficient, though not perfect or 
 adequate Conceptions of Things divine *, and 
 this feems to be the general Scheme of Providence 
 with Regard to the gradual Improvement and 
 Advancement of human Nature. As every 
 thing in the Tabernacle was formed after an hea- 
 venly Pattern, fo the whole material World was 
 probably intended to give us proper, analogous 
 Reprefentations of That which we are preparing 
 for: And I doubt not but the Wifdom and 
 Goodnefs of God will more amply excite our 
 Wonder and Love, when we fhall be able to 
 view diftindlly the Method he has taken in mak- 
 C 2 ing 
 
 fupcrior and inferior to himfelf in the fame Refpeft and 
 Kind, 
 
xxxvi Preliminary Difcourfe* 
 
 ins; the vifible Creation as ferviceable towards the 
 Pleafure and Increafe of the Soul, as the Preferva- 
 tion and Delight of the Body of Mart. From 
 St. Paul we may learn* that fuch were culpable 
 who did not make a right Application of this 
 Evidence, without being particularly told the 
 myftical or fpiritual Meaning of each natural 
 Production : The invifibk 'Things of God from the 
 Creation of the World are clearly feen, being under- 
 fiood by the Things that are made, even his eternal 
 Power and Godhead. But thofe alone, I conceive, 
 were without Excufe for this Neglect, who had 
 fumcient Data to reafon upon. Without fuch, 
 Men can only gaze with a ftupid Admiration upon 
 the Ufes and Beauties of Nature, as many Na- 
 tions in India and Africk feem now to do, with- 
 out drawing any ufeful, or however truly religious 
 Conclufions from a bare View of them. This 
 Obfervation feems to be warranted by the Word 
 made ufe of by St. Paul in his Introduction of 
 the Declaration juft cited ; where he does not 
 mention the Nations in general or univerfally, 
 but the Greek, i. e. fuch as lived in Luce Afi<z, 
 and muft therefore probably have had fufficient 
 Data by Tradition, and Communication with the 
 Jews, who muft have been known to the Greeks 
 in all thofe Parts, as well as the Religion of the 
 Hebrews was after the Scriptures were tranflated 
 into the Greek Tongue. Thefe Men are there- 
 fore faid, in the laft Verfe of this Chapter, to know 
 the Judgment of God : And I humbly apprehend, 
 
 that 
 
Preliminary Difconrfe.. xxxvi* 
 
 that by the Gentiles mentioned in the 14th Verfe 
 of the next Chapter,, fuch of them only, are to 
 be underftood as lived in thefe Parts where Learn- 
 ing was cultivated, and where fcattered Rays of 
 the infpired Light pointed out fome of the grand 
 Truths of true Religion ; many Gentiles being fed 
 by thefe Crumbs which fell from the plentiful 
 Table of the Lord, or the inexhauftible Stores 
 of the holy Books j the Word Gentiles being 
 here ufed in, Conti-adiftin&ion only to that of 
 Jews, as the Word Greek was in the former 
 Chapter *.. For the fame Reafon, I. mean the 
 
 fupe-- 
 
 * But two other Scriptures put this Matter out of ail 
 Poubt, and fully prove what I have laid down with Cau- 
 tion. We read Jcls VIII. that the Eunuch, who was 
 a great Officer under Candace, Queen of Ethiopia, came 
 to Jerujalem to worfhip : And it was fo ufual for fome 
 Gentiles fo to do, that the outward Court was called the 
 Court of the Gentiles, where they brought their Sacrifices 
 to the Lord ; and many of them were fo addicted to the 
 Service of God, that Haggai called our Saviour Deji- 
 derium Gentium : It will not be faid, I prefume, that 
 the Law of Nature, as called fo in cpntradiftinclion 
 to Revelation, prompted this Deftre. 
 
 St. John tells us, XII. 20. And there were certain 
 Greeks among them that came up to worjhip at the Feaji. 
 The Reader may find fomething more upon this Subject 
 in Bifhop Overall's Convocation Book, p. 99. 
 
 From thefe cited Scriptures I think, that the Greeks 
 and Gentiles, mentioned by St. Paul, Rom. Ift and lid 
 Chap, were amongft thofe Gentiles who were acquainted 
 with the Religion of the Jews. When thefe are faid by 
 Nature to do the Things contained in the Law, may, I 
 conceive, be meant, That by their natural Situation, or 
 being uncircurncifed, and as fuch in a State of Nature* 
 C 3 they 
 
jcxxviii Preliminary Difccurfe. 
 
 fuperior Advantages which the Heathens en- 
 joyed in this Part of the World above others, 
 the Corinthians were ib feverely rebuked by 
 St. Paul for not making a right Ufe of natu- 
 ral Knowlege. They are called * Fools, for 
 not applying an obvious Inftance of a Re- 
 furrection and Revival in natural Bodies to ex- 
 plain and reconcile the Refurrection of the hu- 
 man Body, which was one of the great Myfteries 
 of Religion. The Holy Ghoft leaves a free, 
 moral Agent, after laying before him proper Ma- 
 terials, and giving fufficient Inftructions and Af- 
 fiftance, to the Workings of a Mind fo furnifhed ; 
 and does not always fpecify the feveral religious 
 Ufes, which the various Parts and Operations of 
 Nature are defigned to ferve. If Man takes care 
 to act within Bounds, and not contradict what is 
 
 fully 
 
 they could not be faid to have the Law, that is, to be 
 intitled to the Benefits of it, as the Beni Berith, or 
 Sons of the Covenant ; but as they did the Things con- 
 tained in the Law, andfnewedthe Work of the Law writ- 
 ten in their Hearts, by frequently hearing and meditating 
 upon it, fhould be juftified by the Merits of the com- 
 mon Saviour, as well as the Sons of Circumcifion. Na- 
 ture in this Place is, I am firmly perfuaded, only ufed 
 in contradiftinclion to Covenant, there being few or no 
 Heathens who did Things contained in the Law, who 
 had no direct or indirect Inflruction from it : Thefe lat- 
 ter indeed were farther diftinguifhed by the Appellation 
 of Barbarians, fuch as the Hottentots, &c. are repre- 
 fented to be by modern Travellers, without any Notion 
 of a God ; which fhews the Neceffity of fixing a limited 
 Senfe to the Apoftle's Exoreffion — bv Nature. 
 * i Cor. XV. 06. 
 
Preliminary Difcoicrft, xxxix 
 
 fu'lly, explicitely written or revealed, he may be 
 allowed, nay he ought to make the natural World 
 fubfervient to the better Knowlege of the fpiri- 
 tual *. True Philoibphy will be a fafe Foundation, 
 C 4 whereupon 
 
 * A learned Phyfician of the laft Century hath finely 
 illuftrated this Point. «< Solomon $ Wifdom, faith this 
 " excellent Writer, ftayed not in the Creatures, though 
 " he perfectly knew lb great a Variety ; but did 
 ** from them only (as it were) take its Rife, and mount 
 " higher than the Cedars, even into Heaven itfelf, and 
 " there only could find its Reft, from whence it had its 
 " firft Beginning, like the Spirit of Man, returning to 
 " God that gave it. Let no Man think he hath fuffi- 
 " cient Knowlege in natural Things, who hath not by 
 " them been directed to divine, or that he hath viewed 
 <c the Creatures enough, who hath not been led through 
 cc them to the Creator. Nor fhall ever any one have 
 M my Confent to pafs for a Philofopher, who keeps 
 '< himfelf fo ignorant of the Scripture, as with Devo- 
 " tion to admire that Academical Infcription, uywru &tu. 
 11 Knowlege natural and fpiritual are not fo contrary 
 i( one to another but that they may very well agree to- 
 " gether and cohabit in the fame Manfion ; nay, they 
 " are greatly conductive to the Growth and Promotion 
 " of each other." And a little lower — " As Hiram 
 " was eminent in Tyre for his Wifdom, Understanding, 
 " and Cunning in all Manner of Workmanfhip, yet 
 " that which crowned all his Excellencies, and re» 
 u nowned him to this very Day, was, that he came to 
 M the Adornjng of the Temple of God at ferujalem ; 
 " So thofe learned Men who exercife themfelves in na- 
 " tural Philofophy alone, produce only News-books for 
 " the prefent Generation, and fo a little Time doth 
 " confume all together : Whereas the Labour that is 
 " taken in the Word of God (in the Search and dppli- 
 11 cation of true Philofophy) is of a far more durable 
 " Nature, and is like to run parallel with everlafting 
 " Truth." Portrait of old Age — in a Paraphrafe of the 
 firft fix Verfes of the Xllth Chapter of Ecdeftaflts. By 
 John Smith, M. D. Printed MDCLX VI. 
 
%l Preliminary Difcourfi. 
 
 whereupon may be built much true Divinity, 
 A Religion fo eftahUfhed, and fupported by 
 what we may call the two Books of God, will 
 belike the Patriarch's Ladder ; its Foot may be 
 upon Earth, but it rifes gradually through the 
 feveral Stages of the elementary and celeftia! 
 Worlds, through the moral and ecclefiaftical 
 States, till its Head be triumphantly loft in the 
 higheft Heaven. As this Method of Building; 
 is recommended upon Apoftolical Authority, it 
 mud, I conceive, be fafer than That which 
 teaches to begin at the Roof. Thus have I given 
 the Reader my Opinion concerning the Law of 
 Nature, which he is at Liberty to admit or reject.. 
 But I cannot difmifs the Subject without a few 
 more Obfervations, as they ieem to preis upon 
 me, and demand a particular Notice. We have 
 feen, that the Law of Nature, as above defcribed^ 
 (fmce falfely called the Law of Reajon) was the 
 Medium, or connecting Tie, which united Satan. 
 and the Sons of Adam in a firm Confederacy by 
 the Cement of the Doctrine of Independency, 
 which prompted them to withdraw their Alle- 
 giance and due Homage from the fupreme Being. 
 The Doctrine of an infallible Oracle refiding with- 
 in the Bread of Man placed the human Nature 
 in a moll exalted Point of View, commanding 
 a greater Honour, and fctting it off with a more 
 high and extenfive Privilege, than the external 
 Ornament of any impoled Urim or tfhummim 
 could do by being fixed only in one Place, or 
 4 upon 
 
Preliminary Difccurfe. xli 
 
 upon the Breaft of one Man, and that Man a 
 Prieft. The watchful Adverfary of human Hap- 
 pinefs mod certainly made ufe of this Occafion 
 and Argument to introduce that Confufion which 
 was neceflary for the effectuating his Scheme, 
 and overturning that Order, which was eftablifhed 
 for the Government of the Church of God. He ♦ 
 might plaufibly urge, as his Children have fince 
 done, that all Men feem to be born to the fame 
 Privileges and Honours, whatever exclufive 
 Bight might be pretended to by Prieftcraft, or 
 any particular Defignation of a Melchizedekian 
 or Aaronical Prieithood. Men poffeifed with 
 fuch Opinions became deaf to all true Eloquence 
 apd right Reafoning •, neither were the moft 
 alarming Punifhments of any Ufe towards re- 
 covering them from fo bewitching a Frenzy. 
 The general Deluge, the Deitru&ion of Sodom y 
 the Confufion at Bahel r the Egyptian Slavery 
 could not cure this inveterate and pleafmg Di- 
 ilemper of the Mind. It continued to be the 
 ruling Principle and epidemic Difeafe, which con- 
 ftantjy infefttd Mankind, endeavouring to cor* 
 rupt and deftroy the Sons of God. So long in- 
 deed as the Belief of God's creating the World 
 and redeeming Man fubfifted, Satan could not 
 make fuch Advances towards eitablifhing an 
 univerfal Monarchy as the Prince of this World 
 de fired. 
 
 New Objects of Worfhip were therefore fct 
 up a to efface the Memory and Senfe of thele 
 
 BlefTings 
 
xlii Preliminary Difcourfe. 
 
 Blefllngs and the Giver of them. For this Pur- 
 pofe, external and internal Idolatry were recom- 
 mended by the fubtle Arch-Rebel ; the former 
 confiding in paying a divine Adoration to the 
 Powers and Hod of Heaven, without afcending 
 to the Maker of them, and thereby taking away 
 •the Honour due only to the Creator ; the latter, 
 by puffing Man up with Notions of inherent 
 Holinefs, and I know not what felf-fufficient 
 Opinions of his own Excellencies and Abilities, 
 tending to perfuade him to reject the proffered 
 Terms of Grace and Salvation. Upon this 
 Scheme, Man thinks himfelf too wife to ask 
 Affiftance, too perfect to need a Redeemer. The 
 former Idolatry captivated the lower and more 
 grofs Part of the human Species, who were to 
 be caught with vifible and fplendid Objects of 
 Adoration ; the latter was adapted to the more 
 refined and wife Part, who extravagantly ad- 
 mired, and fell down before the Image of their 
 own Excellency, as reflected from the falfe mag- 
 nifying Glafs of a vain Imagination- The molt 
 eminent and diflinguifhed Part of Mankind have 
 fallen by this very Delufion, as the Son of the 
 Morning did. It has acted indeed, like its Au- 
 thor, under various Shapes, but is always to be 
 known by the fure Mark of its oppofing the 
 revealed Will of God in fome Refpect or other. 
 Its Followers have likewife gone under various 
 Titles and Denominations, though agreeing in 
 one capital Defign, That of fetting up human 
 
 Wifdom, 
 
Preliminary Difcourfe. xliii 
 
 Wifdom, and its Dictates, above all that is called 
 God, or the declared Will of God. In different 
 Ages thefe Operators have been called Magians, 
 Pharifees, Stoicks, Gnojlicks, Puritans, Hermits, 
 Socinians, Drifts, and of late the growing Seft of 
 whom PhileleutberusLipfienfis has given a good Ac- 
 count. One Line will fet forth the high Impiety 
 of thefe Sons of Adam ; 
 
 * Viftrix Caufa Deis placuit % fed ViRa CatonT. 
 
 Lucan. 
 
 Where the Superiority of an obftinate, opiniona- 
 tive, fowered Suicide over the righteous Judge 
 of all the Earth is afferted -, and the World hath 
 been driven to Ruin and Mifery by fuch flatu- 
 lent Puffs as this. What is more fhameful and 
 aftonifliing is, that fuch Principles have fpread 
 and increafed to fuch a Degree, as even to in- 
 tercept the Rays of the Gofpel Light, gaining 
 more Followers to this Idol of Self, than the in- 
 fallible Guide and Voice of Revelation can attract. 
 Spartan and Roman Virtue have hereupon met 
 with lb venerable a Reception among Men, that 
 it feems to the Generality to be of a nobler Kind, 
 and more exalted Character, than that which is 
 taught and commanded in the holy Books ; nay, 
 
 I 
 
 * What Paterculus fays of this fame Cato is almoft 
 as hyperbolical — * c Homo Virtuti fimillimus, omnibus 
 « humanis Vitiis immunis, Temper Fortunam in fua Po- 
 <e tcftate habuit." Lib. II. C. XXXV. 
 
xliV Preliminary Difcourfe. 
 
 I may appeal, I fear, to the Judgment of the 
 prefent Generation, whether the Name of a vir- 
 tuous old Roman doth not command an higher 
 Efteem and Reverence than that of a primitive 
 Chriftian, and mud therefore be highly preferable 
 to any modern ProfefTor of Chriftianity, om wv 
 (ZpoToi sum. The necefTary Confequence of this, 
 falfe Tafte muft be an Emulation of the Heathen 
 and a depreciating Idea of the Chriftian Inftitu- 
 tion •, the Books of the former, where their 
 Heroes are immortalized, and the Rules are 
 contained whereupon they were fuppofed to be 
 formed, will of courfe be molt admired and 
 itudied •, and as thefe rife in Credit, the infpired 
 Writings will be neglected, and gradually lofe 
 their Ufe and Authority. This Inference may 
 be trufted to common Obfervation, and is too 
 well proved by unhappy Experience and do-^ 
 medic Evidence. But both Kinds of Idolatry 
 r came down to the Age of Job Hand in Hand 
 with united Force, as will be feen in the following 
 Sheets, which muft, I think, mew the Reader 
 the Propriety of my laying before him the above 
 introductory Hiftory of Deifm. Both of them 
 likewife (till fubfift too vifibly and powerfully in 
 the * neighbouring Countries, and the latter has 
 committed ftrange Havock in this our clean and 
 
 well- 
 
 * As I was writing this Part of the Preliminary Dif~ 
 courfe^ a Friend brought me a News-paper, containing a 
 remarkable Article, not unworthy public Notice : It runs 
 in thefe Words— 
 
 « A 
 
Preliminary Difcourfe,. xIt 
 
 weli-dreffed Vineyard, threatning not only the 
 Fences, but the very Roots and Productions of 
 it. An Attempt to preferve it in this Refpedt 
 will, I hope, apologize for the prefent Under- 
 taking. Before S take leave of this Subject, it 
 
 may 
 
 " A Piece*, irititled Manncrs y has lately been burnt at 
 * c Paris by the Hands of the common- Hangman, irt 
 *' virtue of an Arret of Parliament. The Tendency of 
 *' this Work was — To eftablifh. natural Religion on the 
 ** Ruin of all externalJVorfinp, and fo free Mankind from 
 «' all Laws human and divine, that he might attend only 
 " to the Light of his own Mind. With this View, the 
 *' Author begins by endeavouring to make the Laws pafs 
 <* for arbitrary Inftitutions, which are fometimes contrary 
 ** to Virtue, or, at leaft, of which the Obfervation is of no 
 *' Account in the Conftituticn of what he calls Good Man- 
 ** ners. In the fame Idea he openly attacks all that is mofr. 
 *' facred, cenfures, without Referve, the Precepts andCV- 
 *' remonies of the ancient Law, and the Rites and Sacra- 
 *' ments of the New." 
 
 London Evening P oft, Thurfday. May 19. 1748. 
 
 This is an excellent Picture of Deifm in Miniature, 
 The Publication of this Scheme was, it feems, pre- 
 mature, to fpeak in the Style of a News-paper, and the 
 Growth of the growing Set! was thereby checked. The 
 Sower of thefe Tares miftook a little his Meridian, and 
 was too hafty in committing his Seeds to a Soil which 
 was not quite, though nearly perhaps prepared for their 
 Reception. In general he fhewed his Sagacity in the 
 Choice of his Ground and Climate, Superftition and 
 Irreligion being generally obferved to be the reciprocal 
 Caufes and Effects of each other. 
 
 As there have been different Accounts of this Per- 
 formance, I (hall give the Reader, in a Poftfcript, fuch 
 an Extract from the Original, printed at Paris, procured 
 from thence by M. Vaillant, as may enable him to judge 
 whether the Author be a Chriftian or a Deift, whether 
 he be a Friend to any Denomination of Chriftians, or 
 an Enemy to all revealed Religion* 
 
xlvi Preliminary Difcourfe. 
 
 may be proper to fay fomething concerning thefc 
 two Sorts of high Treafon againft the Majefty or 
 Heaven here mentioned, with Regard to the 
 Danger of each, and that Degree of Punilhment 
 which will follow the Com million of either * 
 efpecially as the latter feems to be the prevailing 
 Crime of this Age and Country. 
 
 The proportionable Guilt of Idol or Image 
 Worfhip, and the Worfhip of Self, may be un- 
 queftionably eftimated and determined by what 
 happened to Nebuchadnezzar, King of Babylon, 
 who was a notorious Offender in both Inftances. 
 He let up a golden Image in the Plains of Dura, 
 and commanded an univerfal Homage to be paid 
 to it. A ready Obedience was paid to this Com- 
 mand, a few inflexible Perfons only excepted. 
 What fuch an Image and Temptation might do> 
 even at this Time, in Europe (South Britain ex- 
 cepted) is more fafe perhaps to imagine than ex- 
 perience. But great as this Crime and High 
 Treafon againft the King of Heaven was, it 
 was not punifhed with immediate Excifion. But 
 when the vain, boafting Monarch came to declare 
 for himfelf, by fetting up his own Glory and 
 Independency in thefe remarkable Expreflions— 
 Is not this great Babylon that I have built for the 
 Houfe of the Kingdom, by the Might of my Power, 
 and for the Honour of my Majejly ? JVhile the 
 Word was in the King's Mouth, there fell a Voice 
 from Heaven, faying, O King Nebuchadnezzar, 
 to thee it is fpoken, The Kingdom is departed 
 o from 
 
Preliminary Difcourfe. xlvii 
 
 From thee, &V. And the fame Hour was the 
 Thing fulfilled upon Nebuchadnezzar, &c *. 
 
 Befides the two general Divifions of Idolatry 
 juft mentioned, each Species hath its feveral Sub- 
 divifions, with different Degrees of Guilt, and 
 confequently liable to different Degrees of Punifti- 
 ment. Nebuchadnezzar's Self-Idolatry was punifh- 
 ed in the Manner above related, and a terrible 
 one it was : But what is that Self- Idolater to ex- 
 pect, who will vaunt, That this perfect Syftem 
 of Religion I have built, for the Pattern and 
 Direction of all Kingdoms, by the Might or 
 Strength of my intellectual Powers, and for the 
 Honour of the fupreme Majefty of Reafon ? 
 The Deift goes much farther than the idolatrous 
 King, as the Work he boafts of, as his own, is 
 of a more exalted Nature, and peculiarly the 
 Work of God alone ; fo that he muft expect to 
 be diftinguifhed in his Punifhment. The King 
 was taken from amongft Men, and placed, with 
 the Heart of a Beaft, amongft Beafts for feven 
 Years : But the others, who are not contented with 
 magnifying themfelves or Arts merely human, 
 are conftantly reviling the Works or Books of 
 the Moft High, muft expect a more fevere 
 Judgment. Inftead of having the Heart of Beafts, 
 and dwelling with them for feven Years, they 
 will be perpetually excluded from the divine Pre- 
 fence, and be condemned to a diabolical Heart 
 in order to converfe with the infernal, blasphem- 
 ing 
 
 * Dtp. IV, 30, 31—33. 
 
xlviit Prelimhiary Difcourfe-. 
 
 ing Crew to all Eternity. By thefe Terrors sf the 
 Lord would I willingly perfuade Men, and pre- 
 vent a dreadful Cataftrophe, which will unavoid- 
 ably attend Infidelity unrepented of, where it is 
 aggravated with the high Guilt of Apoftacy : 
 For it is impoflible for thofe who were once en- 
 lightened^ and have tafled of the heavenly Gift, and 
 "were made Partakers of the Holy Gkcjl, And have 
 tafled the good Word of God i and the Powers of 
 the World to come 5 If they Jloall fall away, to 
 renew them again unto Repentance : feeing they 
 crucify to themfelves the Son of God afre/h, and 
 put him to an open Shame, Heb. VI. 4, &c. 
 
 But HE, to whom All Things are pofjible, 
 will, I hope, give thefe Wretches, vile as they 
 are, a new Heart, and Grace to join the King of 
 Babylon in his noble Acknowlegement upon the 
 Recovery of his Heart and Nature — Now I Ne- 
 buchadnezzar praife, and extol, and honour the 
 King of Heaven, all whofe Works are Truth, and 
 bis Ways Judgment, and thofe that walk in Pride 
 he is able to abafe *. The Refemblance between 
 this Conclufion, and that of Elihu, induced me 
 to be more particular upon this remarkable Story^ 
 which in one Part of it confirms likewife another 
 great Doctrine, which the following Work was 
 intended to eftablifh ; I mean the two "Natures of 
 Chrifi, which are prefigured, I think, in Daniel's 
 Hiftory of the burning fiery Furnace. By the 
 Form of the fourth (Perfon) being like the Son of 
 
 God 
 
 f Dan. IV. 27\ 
 
Preliminary Difcdurfi, xlxix 
 
 Gad, is furely intimated the divine Extract and 
 human Appearance of the promifed Redeemer. 
 If it be afked, how could an Heathen King, and 
 Idolater, be fo well acquainted with this Character 
 as to declare, upon firft Sight, that fuch a Per- 
 fon was hereby reprefented, it may be anfwered, 
 That it appears from this Hiftory* that the King 
 had taken fome Pains to be acquainted with the 
 Particulars of the Jewifb People and Religion, 
 upon their being brought Captive to Babylon^, 
 Dan. I. 19. In truth, in the Converfation which 
 palled between the inquifitive King and the 
 zealous Jews with whom he communed, the 
 Perfon of their Leader and Protector was in all 
 probability fo exactly described, as he had ex- 
 hibited himiclf to them, that the King imme- 
 diately acknowleged the Perfon who anfwered 
 that Defcription. It is reafonable likewife to fup- 
 pofe from preceding Facts, that the Appearances 
 of our Lord were more frequent under any very 
 great State of Affliction, which was then their 
 Cafe, to fupport their Faith and Conftancy, and 
 that he always appeared in the fame Form, to be 
 the better known and diftinguifhed. 
 
 The Reader mull indulge me in one pleafing 
 Inference and Reflection, fuggefted by the Con- 
 fideration of this amazir.g Hiftory. As the 
 Prefence of that wonderful Perfon did fo vifibly 
 and effectually protect his three fteady Servants 
 who firmly trailed in him, that, walking in the 
 midft of the Fire, they had no Hurt j So will he 
 D as 
 
Preliminary Difcourfe. 
 
 as furely preferve his faithful People from the 
 Flames of a burning World, when he mall ap- 
 pear among them at the lalt and general fiery 
 Trial •, their Bodies, though for fome time bound 
 and fettered in the Grave, fhall be Feleafed, and 
 afife afrefh and entire ; they fhall have no Hurt, 
 neither fhall the Fire have Power over them. 
 
 If theie Sheets mould be peeped into, and this 
 Book chance to be opened in this Place by any 
 polite Readers, who would rather be directed by 
 a fine Poet and a Layman, than pay any Regard 
 to a plain Writer and a Prieft, I would refer fuch 
 to Mr. Dryden's Account of the Law of Nature: 
 in the Preface to his Religio Laid. 
 
 " Truly I am apt to think, that the revealed 
 " Religion, which was taught by Noab to all 
 " his Sons, might continue for fome Ages m the 
 " whole Pofterity. That afterwards it was in- 
 *' eluded wholly in the Family of Sbem is manifeft : 
 " But when the Progenies of Cham 2nd Jafhet 
 u fwarmed into Colonies, and thofe Colonies 
 ** were lubdivided into many others, in Procefa- 
 " of Time their Defendants loft by little and 
 ** little the primitive and purer Rites of divine 
 *' Worfhip, retaining only the Notion of one 
 * c Deity ; to which fucceeding Generations added 
 ** others : for Men took their Degrees in thofe 
 ** Ages from Conquerors to Gods. Revelation 
 " being thus eclipfed to almoft all Mankind, 
 " the Ught of Nature, as the next in Dignity, 
 ** was fubftituted ; and That is it which St. Paul 
 4 ■* concludes 
 
Preliminary Difcourfe. \\ 
 
 ft concludes to be the Rule of the Heathens, 
 " and by which they are hereafter to be judged, 
 c ' If my Suppofition be true, then the Confe- 
 " quence which I have aflumed in my Poem 
 " may be alfo true •, namely, that Deifm, or 
 4t the Principles of Natural Worfhip are only 
 " the faint Remnants or dying Flames of re- 
 " vealed Religion in the Poftcrity of Noah : 
 M And that our Modern Philofophers, nay and 
 " fome of our philoibphifing Divines, have too 
 H much'exalted the Faculties of our Souls, when 
 ** they have maintained, that by their Force 
 " Mankind has been able to find out that there 
 41 is one fupreme Agent or intellectual Being, 
 " which we call God •, that Praife and Prayer 
 " are his due Worfhip $ and the reft of thofe 
 " Deducements, which, I am confident, are the 
 " remote Effects of Revelation, and unattain- 
 " able by our Difcourfe, I mean as fimply con- 
 " fidered, • and without the Benefit of divine 
 " Illumination. So that we have not lifted up 
 M ourfelves to God by the weak Pinions of our 
 " Reafon, but he has been pleafed to defcend to 
 * s us ; and what Socrates faid of him, what Plaio 
 " writ, and the reft of the Heathen Philoibphers 
 * c of feveral Nations, is all no more than the 
 *• Twilight of Revelation, after the Sun of it 
 " was fet in the Race of Noah. That there is 
 " Something above us, fome Principle of Mo- 
 " tion, our Reafon can apprehend, though it 
 " cannot difcover what it is by its own Virtue. 
 t> i " And 
 
lii Preliminary Difcourfe. 
 
 " And indeed 'tis very improbable that we, who 
 <c by the Strength of our Faculties cannot enter 
 " into the Knowlege of any Being, not fo much 
 *' as of our own, mould be able to find out by 
 " them that fupreme Nature, which we cannot 
 " otherwife define than by laying it is Infinite; 
 54 as if Infinite were definable, or Infinity a Sub- 
 ** ject for our narrow Underftanding. They 
 <c who would prove Religion by Reafon do but 
 iC weaken the Caufe, which they endeavour to 
 " fupport : 'Tis to take away the Pillar from our 
 c< Faith, and to prop it only with a Twig ; 'tis 
 " to defign a Tower like that of Babel, which, 
 " if it were poflible (as it is not ) to reach 
 ■ " Heaven, would come to Nothing by the Con- 
 " fufion of the Workmen. For every Man is 
 " building a feveral Way, impotently conceited 
 <e of his own Model and his own Materials : 
 " Reafon is always ftriving, and always at' a 
 *' lofs ; and of neceffity it muft fo come to pafs, 
 •"' while 'tis exercifed about That which is not its 
 ** proper Objecl. Let us be content at laft to 
 " know God by his own Methods,- at leaft fo 
 " much of him, as he is pleafed to reveal to Us 
 ' c in the facred Scriptures : To apprehend them 
 " to be the Word of God, is all our Reafon has 
 44 to do ; for all beyond it is the Work of Faith, 
 *' which is the Seal of Heaven imprefifed upon 
 " our human Underftanding." 
 
 Some Obfervations concerning the Cherubim 
 are (jet down in the following Sheets,- which- may 
 
 appear 
 
Preliminary Difcourfe. liii 
 
 appear new to many Readers ; I defire fuch to 
 confider them, and what I am now about to add 
 for the better Underftanding and Illuftration of 
 that Subject, with Serioufnefs and Impartiality : 
 When that is done, they mull be left to their 
 own Judgment. 
 
 When the firft. Symbol, or * Tree of the 
 living Ones (given during the State of Innocence) 
 was removed, a Change of Condition introduced 
 a Change of the Symbol, fuitable to the Alte- 
 ration made in Man's new Eitate. Herein was 
 reprefented the Wrath of God againft Sin, and 
 the Punifhment due to k, by a Flame and Ap- 
 D 3 pearance 
 
 * The Tree of Life, or the Tree of the living Ones, 
 in Paradife, was, I humbly think, equally die reprefen- 
 tative Symbol of the three Perfons of the Deity, as they 
 Were equally concerned in the Creation of Man ; fa 
 that eating the Fruit of this Tree was preferving a facra- 
 mental Union and Communion between God and Man : 
 Whereas after the Fall, when the Tree of Life, or the 
 living Ones, is typically mentioned, the fecond Perfon 
 or Redeemer is principally underftood thereby, as He 
 was principally the Healer of the Nations, and thereby 
 the Giver or Reftorer of Life. 
 
 I would here obferve, that the Conjecture concerning 
 the Oak's being the fymbolical Tree of Life, or the 
 living Ones, appears, I think, to be the Opinion of the 
 ancient Jewif) Church, from what is faid in the Tar gum 
 of Onkelos in the Chaldee Paraphrafe on Gen. III. 8. 
 which fays exprefsly, that our firft Parents hid themfelves 
 in the Middle of the OAK, fa$. Some Lexicogra- 
 phers indeed have made this Word an Appellative inftead 
 of Proper Name, and to hgnify Tree in general, but 
 without any Reafon, I think, or Authority ; Mofes has 
 given another, and we have abundant Proof that THIS, 
 in its true Form, is the Proper Name for the Species of 
 OAK-Trees. 
 
Preliminary Dijcourje. 
 
 pearance of Fire in continual Circulation. Herein 
 like wife were reprefented, as is fuppofed by 
 learned Men upon, I think, fufficient Authority, 
 the three Perfons of the Deity in Covenant, the 
 Trinity in Unity : The fecend of them was to 
 flop the raging Effects of the Fire by fuflfering 
 inftead of Man. Thefe Figures or Emblems of 
 the covenanting Perfons are fuppofed to be given 
 for the Support of Man, and for his Inftruction 
 in the Doctrine of Redemption. The Sacrifices 
 were offered, and the Blood fprinkled before 
 thefe Figures or Faces, and Atonement for Sin 
 could not otherwife be made according to the 
 revealed or written Reafon of their Inftitution \ 
 and the miraculous Effects attending them, and 
 proceeding from them, gave them a divine Ve- 
 neration and Authority : So that thefe Symbols 
 feemed to be necefTary for the Church, from 
 their flrft. fetting up at the Gate of Eden to the 
 Deftruction of the Jewijb State, i. e. till Sacri- 
 fices ceafed, and there was no farther Occafion 
 for fprinkling the Blood of the Sacrifices before 
 thefe Faces, when the real Perfon, who was re- 
 prefented by the Lion and Man ( joined in thefe 
 Figures) appeared, in a new Form and a flelhjy 
 Tabernacle, to put away Sin by the Sacrifice of 
 bimfelf once for all. Some have dared to doubt, 
 whether the Defcriptions in Ezekiel, hereafter re- 
 ferred to, are applicable to thefe Figures in the 
 Scriptures, &V. But when that Part relating to 
 tilt covering Cherub going from the Threfhold of 
 
 the 
 
Preliminary Difcourfe. Iv 
 
 the Houfe (or Temple, Beth) into all Lands is 
 confidered, the Doubt, I think, muft vanifrn 
 But if this was admitted, other Doubters may- 
 fay, thefe Figures were not fuch neceflary Symbols 
 as is here fuppoied, becaufe the fecond Temple 
 was without them. 
 
 Whether this Suppofition of the fecond 
 Temple's being without the Cbenibic Faces be 
 Fact, or a vulgar Error in Theology, will be 
 fubmitted, after letting down fome few Remarks 
 upon that Point. 
 
 As the Writers upon this Subject are not to be 
 numbered, it may be fufficient to ftate this 
 Matter upon the Reprefentation of the learned 
 Dr. Prideaux, who feems to have collected and 
 delivered what appeared to him to be the Truth, 
 concluding in Favour of the Jewijb Tradition, 
 that/v* Things were wanting in the fecond Tem- 
 ple which were in the Jirji. 
 
 * Of the five Particulars fuppofed to bewant^ 
 ing in the fecond Temple, and mentioned by 
 Dr. Prideaux, the frfi only is now under Con- 
 fideration, viz. The Ark of the Covenant) and 
 
 D 4 the 
 
 * Part I. Book III. The Reader will receive great 
 Satisfaction in confulting the learned Hulfius upon this 
 Subject, pag. 153, 519, (sfc. of his TheoL Judaica Par. 
 prim, de Mejfia. The fjrft Talmudical Tale upon this 
 Occafion is, that this Defect in the fecond Temple is 
 intimated in Haggai L 8- by the paragogic H being 
 omitted in the Hcbrnu Word rendered 1 'will be glorified \ 
 becaufe the Letter PI is the Numeral likewife (ox five ; 
 They that are fond of fuch Stuff may have enough of 
 & — Ex una Fabuld difce astir as. 
 
!vi Preliminary Difccurfe. 
 
 the Mercy-Seat which was upon it, to which 
 were joined * two Cherubim, one at each End, 
 but both beaten out of one Piece. Before this 
 Ark, and fo before the Cherubim, the annual 
 Atonement for Priefts and People was to be made 
 on the Day of Expiation, by fprinkling the Blood 
 of the Sacrifice upon the Mercy -Seac Eaftward, 
 and before the Mercy- Seat ; and this is called an 
 everlafting Statute, Ver. 34. i. e. I humbly con- 
 ceive, to laft as long as fuch Sacrifices mould 
 laft. I would obferve, that Nothing is faid here, 
 or in the Account of Bezaleel's making the Ark, 
 to difprove the Formation of Cherubim in a 
 former State of the Church, before the Com- 
 mencement of the Jewijh Polity •, or that can 
 difprove any fimilar Rite of fprinkling Blood 
 upon a Mercy- Seat between and before it, which 
 might, though fmaller and more portable, be 
 fully expreflfed for fuch a Purpofe, as the typical 
 Rites ufed in Sacrifices feem to be equally proper 
 and expedient under every State of Sacrifice, 
 For the fame Reafon, the Levitical Laws con- 
 cerning Beafts clean and unclean, or fuch as 
 were fit to be ufed and not ufed for thefe Pur- 
 pofes, by no Means difprove the Ufe of fuch 
 a Diftinction in the Patriarchal Times, as this 
 Diftinction is plainly fet down when Noah went 
 into the Ark. In the firft Orders given to 
 Mofes, Exod. XXV. the Ark, and the Mercy- 
 Seat with the Cherubim at each End of it, feem 
 
 to 
 
 * Exod. XXXVII. Levitic. XVI. 
 
Preliminary Difcourfe. lvH 
 
 to be two diftinct Things. The Ufe of the Ark 
 is declared at Ver. 16. And thou Jhalt put into the 
 Ark the Teftimony which I fh all give thee : So 
 that as there was no written Law or Teftimony 
 before, there was no fuch Ufe for an Ark -, and 
 this agrees with St. Paul's Account, that within 
 the Ark were the golden Pot that had Manna, and 
 Aaron's Rod, and the Tables of the Covenant. 
 After the facred Hiftorian has declared the Ufe of 
 the Ark, Mofes has frefh Orders to make a Mercy- 
 Seat with the Cherubim, which was to be above, 
 upon the A.vk : There, faith the Lord, I will meet with 
 thee, and will commune with tbee from above the 
 Mercy -Seat, from between the two Cherubim, &c. 
 whereby one mud fuppofe,thatM?/b was no Stran- 
 ger to the Form of them •, but a few Directions were 
 given with Regard to the Pofition of their Wings 
 and Faces, which might be probably neceifary 
 upon the Addition of other Types, &c. in the 
 Furniture of the Tabernacle : And the Vail is 
 ordered to be made with Cherubim, XXVI. 31, 
 as Figures fuffkiently known, without any par- 
 ticular Instruction. Nay, that thefe Figures were 
 what was called the Teftimony or Witneffes, JLxod. 
 XVI. 34. is very probable. Before the Taber- 
 nacle was made, Aaron was ordered to take a Pot, 
 and put an Omer full of Manna therein, and lay 
 it up before the Lord (or, to the Faces of Jehovah ) 
 then follows immediately in the next Verfe, As 
 the Lord commanded Mofes, fo Aaron laid it up 
 before the Teftimony (or, to the Faces of the Wit- 
 , 4 neffes) 
 
Jviii 'Preliminary Difcourfe* 
 
 nefles) the Holy Ghoft thereby plainly teaching 
 us, that before the Lord and before the Tejlimony 
 are the fame Thing. Here the Rabbins, the 
 more effectually to blind us, make a new Divi- 
 sion and Diftinction, by calling this Oracle the 
 Schecinah, or divine Prefence ; and make this the 
 fecond Thing, and therefore a diftincl: Thing, want- 
 ing in the fecond Temple. Dr. Prideaux tells us 
 from thefe Rabbins, when he had the Word of God 
 before him, " All which (/'. e. Cherubim, &c.) 
 *' was made out of the fame Mafs, without joining 
 " any of the Parts by Solder." A glorious Rab- 
 binical Comment! tC Here it was (adds the Dr.) 
 £l where the Schecinah, or divine Prefence, refted 
 " both in the Tabernacle and in the Temple, 
 *' and was vifibly i'em in the Appearance of a 
 " Cloud over it ; and from hence the divine Ora- 
 " cles were given out by an audible Voice, as 
 ** often as God was confulted in the Behalf of his 
 " People. And hence it is that God is fo often 
 «' faid in Scripture to. dwell between the Cheru- 
 4< bints on the Mercy-Seat ; becaufe there was 
 M the Seat or Throne of the vifible Appearance 
 '* of his Glory among them.*' As the learned 
 Dr. cites only what I have cited, and Numb. VII. 
 89, for the fuppofed Diftin&ion of the Schecinah 
 and the Cherubim, I leave the Reader to obferve 
 what Foundation the Rabbins had to make fuch 
 a Diftinction ; and whether it ought not to be 
 fuppofed, that God was prefent with his People 
 in the fame Manner, as long as the Cherubic Faces 
 
 were 
 
Prelimhary Difcourfe. lix 
 
 were continued, and wherever they were regular- 
 ly placed. From the Anfwers being given irom 
 between the Cherubim, the Divinity was not im- 
 properly faid to dwell there or inhabit between, as 
 the Word Schecinah fignifies he that doth inhabit \ 
 (o that the Difference of the Cloud being above or 
 below is as ridiculous as any other Rabbinical Dull. 
 The diitinguifhed Glory between the Cherubim, 
 and over the Mercy-Seat, (hewed that our Saviour, 
 called by the ancient Jews the fecond Glory (mean- 
 ing, I fuppofe, the fecond Per/on) was the prin- 
 cipal Agent in this Oeconomy : The Cloud or 
 Glory being between the Cherubim, they were 
 called by St. Paul the Cherubim of Glory. 
 
 Since therefore neither Dr. Prideaux, nor any- 
 other good Writer that has fallen in my Way, 
 cites any Authority, but that of Rabbinical Men, 
 for the Proof of the Ark of the Covenant and 
 Mercy-Seat's not being in the fecond Temple ; 
 and as he does not fay from the Jewijh Writers 
 quoted by him, that the Cherubim were exprefsly 
 faid by them not to be in the fecond Temple 
 (though they were inleparable from the Mercy- 
 Seat) thefe Men might poffibly think that their 
 Defign in removing the Cherubim, by this Omif- 
 Jion, might not be lb eafily perceived. For one 
 Confequence of admitting this Rabbinical Le- 
 gend is, that the Rites and 1'ypes of the Leviti- 
 cal Law were arbitrary, without any typical 
 Meaning or Afpect ; and fo, by this Stratagem, 
 they hoped to elude the Arguments drawn from 
 
 them 
 
Ix Preliminary Difcourfe. 
 
 them by Chriftians in Support of their Scheme of 
 Redemption, and their Notions of a Redeemer. 
 But the Scriptures will never deceive us •, and I 
 think we have enough therein to direct our Judg- 
 ment in this Matter *. As the Cherubim were 
 made and beaten out of one Piece, the Unity of 
 the Antitype was hereby reprefented ; and by the 
 Defcription of their Faces being one to another, 
 or, according to the Hebrew *, each P erf on (typi- 
 cal Perfon) towards his f Brother, the Plurality 
 and Equality of the Perfons in the divine EfTence 
 is clearly fet forth. And whereas the Text fays 
 farther that, befides this Afpect towards each 
 other, or each one towards his Brother, to the' 
 Mercy -Seat-ward (likewife) were the Faces of the 
 Cherubim ; the Reafon of there being two Che- ' 
 rubim appears, that they might look upon the 
 Mercy-Seat and the interceding High-Pried, 
 and at the fame Time be witnefling to, and for 
 each other their fulfilling their refpective, volun- 
 tary Engagements, in gracioufly effectuating the 
 Redemption of Man. It may here likewife be 
 remarked, that the Faces are exprefsly faid to be 
 Le Beth, toward the Houfe or Temple, not inward, 
 according to the Englifh Text in 2 Chron. III. 13. 
 From 1 Chron. XXVIII. 18. it appears like- 
 wife that the Cherubim had a [| Chariot, where- 
 in, 
 
 * Exod. XXXVII. 7, 9. 
 
 + Vnitt btf W& Vir ad Fratrcm fuum. Pagnin. 
 
 || No Wonder that the Ape of Chrift provided Cha* 
 riots for the Obje&s of Wcrfhip fet up him, for Jupiter, 
 
 Junoy 
 
Preliminary Difcourfe. Ixi 
 
 nn, or whereupon the emblematical Figures were 
 placed. But to proceed. 
 
 Dr. Prideaux fays, " That the Author of the 
 " Book Cozri juftly faith, that the Ark, with the 
 " Mercy-Seat and Cherubim, were the Founda- 
 " tion, Roof, Heart, and Marrow of the whole 
 " Temple and all the Levitical Worfhip therein 
 ;'* performed ; and therefore, had there Nothing 
 " elfe of the firft Temple been wanting in the 
 " fecond but the Ark only, this alone would have 
 <l been Reafon enough for the old Men to have 
 " wept, when they remembered the firft Tem- 
 *' pie in which it was, and alfo the Saying of 
 " Haggai, that the fecond Temple was as No- 
 " thing in Comparifon of the firft." Had thefe 
 Necefiaries been wanting (and the Book of Cozri 
 feems by the above Expreflions to allow them to 
 be Necefiaries) not only old, but all Men had 
 Reafon to weep, as the mod material Part of the 
 Worfhip, for the taking away Sin, could not 
 have been performed according to the original, 
 
 divine 
 
 Juno, dpolh? &c. This Chariot, or Mercabah, has 
 given infinite Trouble to the Rabbies to explain away the 
 Meaning of it by various abfurd Tales and Fictions ; 
 but the Application of Ezekiel's Defcriptions of this Mat- 
 ter is more fixed and determined by it. The ZeBI 
 likewife mentioned by Ezekiel, and taken notice of in 
 the following Work, is hereby farther explained, this 
 Chariot being probably a Currus cameratus with rich 
 Work, not unlike the Canopy of the Heavens, with 
 all the Hoft of them, defcribed forming a perfecl: celeftial 
 Sphere, with the fupreme Ruler and principal Agent in 
 this Syftem upon it, as it were upon an Horfe. 
 
&ii Preliminary Difcourfi. 
 
 divine Appointment: The Rabbi, to effect hf* 
 Purpofe of removing theie Emblems out of the 
 Way, does not feem by this Account to be aware 
 ot this fatal Confequence. But Dr. Prideaux 
 iuppofes, upon the Authority of Lightfoot 
 and the Rabbies cited by Light foot, that in 
 the fecond Temple there was an Ark made of 
 the fame Shape and Dimenfions with the firfl ; 
 but though fuch a one was fubltituted for the 
 Sake of the Service that Was annually to be per- 
 formed before it, yet it had none of the Prero- 
 gatives or Honours which were conferred upon 
 the firfl. However, if it was a true Copy, the 
 Cherubic Faces mufl have been there ; but all 
 this feems to be gratis dittum, as every thing of 
 this Nature is which is not founded upon Scrip- 
 ture Authority. But the Doctor realbns farther, to 
 eftablifh. this Opinion, and fays, " That the firit 
 " Ark being made by God's Appointment, and 
 *' the fecond being appointed and fubftituted by 
 " Man only, is the Reafon of the different Powers 
 • c and Honours belonging to each.'* That there 
 was fuch a Subflitution as above fuppofed, is, I 
 think, without Proof or folid Foundation ; that the 
 Structure of the fecond Temple and the Furni- 
 ture of it were merely the Work of Man, is 
 contrary to the Scripture Account. Zerubbabel 
 and Jojhuab had two Prophets, Haggai and Ze- 
 chariahy with them, by one of whom they were 
 particularly ordered and encouraged to the Build- 
 ing of that Temple, and doubtiefs inftructed alio, 
 
 where 
 
Preliminary Difcourfe. » lxui 
 
 where it was wanted, as to the Pattern of all 
 Jieavenly Things they were to build from. 
 
 The Weeping of the old Men could not be 
 on the Account of thefe facred Emblems being 
 wanting, as thefe Tears were fhed upon the* Foun- 
 dation's being laid, before they knew what was 
 to be put into it ; and as to what is cited from 
 the Prophet Haggai, it proves only that it was in 
 iome Refpects (not fpecifying the DeEciency fup- 
 pofed by Rabbinical Men) much inferior to Solo* 
 toon's Temple : The Workmanfhip and Materials 
 V/ere probably lefs rich and curious, as Dr. Pri- 
 deaux has accurately and particularly fhewn. 
 But it is unreafonable, not to fay impious, to fup- 
 pole that any thing was wanting that was necefifary 
 for the punctual Performance of God's inftituted 
 Worfhip, efpecially as the Work was under the 
 Care and Direction of two of his Prophets : One 
 of them particularly mentions *f~ fome fpiritual 
 Emblems of an high Nature which were in this 
 Temple ; and it is wicked to fuppofe, that the 
 *' Foundation, Root, and Marrow of the whole 
 •' Temple and all the Levitical Worfhip therein 
 " performed,*' as the Book of Cozri fpeaks, 
 
 mould 
 
 * Ezra III. 12. 
 
 f IVhat be thefe two Olive-Branches, which, through 
 the two golden Pipes, empty the golden Oyl out of them- 
 f elves? And he anfwered me and f aid, Knoweji thou not 
 what thefe be ? And Ifaid, No, my Lord. Thenfaid he, 
 Thefe are the two anointed Ones, that J} and by tht Lord 
 eft hi whole Earth. Zech. IV. ia k &i. 
 
Ixiv Trelimln'ary Difcourfe, 
 
 mould be left out *. As the Scriptures therefore* 
 have not removed, them, and have given us fuf-. 
 ficient Reafons for fuppofing them there, let us 
 keep them, and maintain their Situation, fmce 
 they were as neceffary under the fecond Temple 
 as under the firft. What the fecond Temple 
 wanted in exterior Ornaments, and Coftlinefs 
 would be abundantly made up by the Honour of 
 its receiving, and being rilled with the real Pre- 
 fence of its Lord, inftead of Emblems and typi- 
 cal Appearances. Let us hear what is faid in the 
 divine Oracles before we difmifs this Subject* fince 
 this Point feems to be ftated, and clearly fettled in 
 the IXth Chapter of the Epiitle to the Hebrews ; 
 the Subflance of which, with Regard to the Point 
 before us, I mall here give, defining the Reader 
 
 to 
 
 * i Kings VIII, 8. is to me a pofitive Proof that the 
 Ark, Mercy- Seat, Staves , &c. were in the fecond 
 Temple ; where, after the Enumeration of thefe Par- 
 ticulars, it is added, And there they are unto this Day. 
 It is agreed among Believers, that Ezra was the Perfon 
 who was divinely authorized to fettle the Jezvijh Canon 
 of the Scriptures, and that many of the explanatory 
 Additions, inferted in the Text, were added upon divine 
 Authority by him : The Reader may fee many of thefe 
 fuppofed Inftances in Dr. Prideaux; and I humbly 
 think that the Words here mentioned are fuch, as it 
 would be abfurd to fay at the very Time of thefe Things 
 being put into Solsmon's Temple, or foon afterwards, 
 That there they are unto this Day, which plainly muft 
 be underftood of fome future Day long afterwards. 
 Now if Ezra may be fuppofed to fay this by the Influ- 
 ence of the Holy Ghoft, and fo thefe Things were in 
 Being and their ufual Place in his Time, this Difpute is» 
 I think, at an End. 
 
Preliminary Difcourp. Ixy 
 
 to try my Report by the Original. The Furni- 
 ture of the Holy Place and the Holy of Holies 
 feem to be diftinguifhed in Ver. 2, 3, 4, 5. In 
 the former Place, or Tabernacle, was the Candle- 
 flick, &c. and it was called the Sancluary ; after 
 the fecond Vail was placed, between the Holy and 
 Holy of Holies, the Tabernacle, which is called the 
 Holiejl of all, which had the golden Cenfer, the 
 Ark of the Covenant, and over it the Cherubims of 
 Glory — of which we cannot now fpeak particularly ', 
 
 X.XTX jt/SpOJ. 
 
 From hence I infer (for myfelf) that by the 
 Situation of the Holy and Holy of Holies are 
 fignified the two States of the Church, Typi- 
 cal and Chriftian ; the former, when the Blood of 
 Bulls and Goats, by Faith in the Antitype, was to 
 take away Sin ; the latter, when the Antitype 
 fhould appear in the Tabernacle of human Flefh, 
 to take away Sin by the Sacrifice of himfelf, and 
 then to enter into the real Holy of Holies. Con- 
 formably hereunto, thefe different Tabernacles are 
 diftinguifhed only by That made with Hands, 
 fignified by the Holy Place, Ver. 24. which had 
 paffed under various Denominations of Tent, 
 Tabernacle, and Temple, and That wade with- 
 out Hands, Ver. 1 1 . which was God incarnate, 
 the true Melchifedek, King, Prieft, and Prophet, 
 the Maker and Ordainer of all fubftituted Kings, 
 Priefts, and Prophets. If the Reader mail judge 
 this Rabbinical Story concerning the five Parti- 
 culars, fo far as I have examined it, to be with- 
 E out 
 
lxvi Preliminary Difcourfe. 
 
 out fufncient Foundation, he muft admit my 
 Conclufion, that the Symbol of the Cherubim 
 lafted to the End of Sacrifice and the Mofaic Dif- 
 penfation. And this feems to receive a farther 
 Confirmation from the Time and Circumftances 
 of the Inftitution of the laft Symbol which fuc- 
 ceeded, and is to continue till the End of all 
 Things. This Symbol is the Bread and JVine in 
 the Lord's Supper, which was therefore ordain- 
 ed by our Bleffed Saviour the Night he was be- 
 trayed, becaufe the Church would have been 
 otherwife without fuch a Symbol, as foon as the 
 Words it is finijhed had been pronounced ; for all 
 the typical and ceremonial Laws, given by Mofes, 
 were hereby exprefsly abrogated and repealed by 
 the fame Authority which enacted them. I can- 
 not well avoid taking notice of another Jewi/b Ar- 
 tifice, which was made ufe of very early, to 
 turn aftde the Force of this plain Prophecy of 
 Haggai, concerning the Glory of the fecond 
 Temple's being to be greater than that of the 
 firft : The filly Rabbies, as cited by Hulfms, tell 
 us, that this Excellency confifted only in its Du- 
 ration, and at the fame Time own, that it lafted 
 no more than ten Years longer than the firft. But 
 the Jews in our Saviour's Time were more fubtle j 
 they plainly faw what Advantage this Prophecy, 
 and the Completion of it by the Chriftian Inter- 
 pretation, gave their Adverlaries : They therefore 
 contrived a Story of a third Temple, built from 
 tlie Foundation (not repaired only) by Herod. 
 
 Hereby 
 
Preliminary Difcourfe. Ixvii 
 
 Hereby they would have it thought, that our 
 Lord's Miniftry was during the State of the third 
 Temple, and that therefore the Prophecies, which 
 related to the fecond, could not be fulfilled in him. 
 * Jofephus gives the firft Account of this third 
 Temple, and takes care to make it quite a new 
 Temple, not an old one repaired, enlarged, and 
 ornamented : But he, unluckily for his Caufe, 
 fays, that this Temple of Herod was built in t 
 eighteen Months ; whereas we are informed 
 (John II. 20.) that the Temple to which our 
 Lord came was forty and fix Tears in buildings 
 E 2 and 
 
 * He that would be fully fatisfied in this Matter fhould 
 read Jofepbus, B. XV. Chap. 14. of the Jewifh Anti- 
 quities, without relying upon any Extracts from it ; and 
 then comparing what is therein faid with St. John II. 20. 
 and what is laid by Dr. Prideaux, &c. let him judge 
 for himfelf. I will only add, that my Sufpicion of the 
 intended Defign of this Hiftorv concerning a new third 
 Temple has a greater Authority than mine to fupport 
 the Probability of it: Hulfrus, in the Book before cited, 
 fays, " Hie ergo (fc. Jharbenel) Templo tertio tandem 
 " inftaurando hunc Gloria Exceffum tranferibit, atque 
 " ita ab omni moieftii. fe et fuos liberafie putat." pag. 
 521. 
 
 f It muft be owned, that afterwards, though in the 
 fame Book and Chapter, he makes the Priefts only to 
 take up eighteen Months in nnifhing the holy Work, and 
 fays, that Herod had been eight Years finishing the reft. 
 Let the Reader compare this Account with the Scripture 
 Account of building die firft and fecond Temple, with 
 what is laid before in this very Chapter of Jofephus, 
 and what St. John fays ; and this Chapter of Jofephus will 
 appear, I think, to be the confufed Jumble 01 an Hifto- 
 rian, who knew the Truth, but wanted to warp it to 
 ferve private Views and Applications. 
 
lxviri Preliminary Difcourfe. 
 
 and thtfecond Temple it/elf, exclufive of the ad- 
 ditional Buildings, &c. was about feven Years, 
 pretty near the fame Time with the firft, accord- 
 ing to the Scripture Account. What is faid 
 concerning the Buildings of the Temple by the 
 Evangelift amounts, I think, to a prefumptive 
 Proof that they were then in a State of Perfection. 
 And as he went out of the Temple ', one of his Dif- 
 ciples faith unto him, Majier, fee what Manner of 
 Stones, and what Buildings are here. And Jefus 
 anfwering faid unto him, feefi thou thefe great 
 Buildings ? There Jhall not he left one Stone upon 
 another, that Jhall not be thrown down. Mark. 
 XIII. 1,2. Dr. Prideaux has taken fome Pains 
 to reconcile Jofephus and St. John-, but with 
 what Succefs and Satisfaction, and how far his 
 Suppositions may be admitted, will not become 
 me to fay : And if it was in my Power to lefTen 
 the great Fame of fo venerable a Writer, it would 
 be Ingratitude fo to do in a Perfon who owes {a 
 much to his Labours and Instructions. But 
 where my Bible plainly guides me, I hope, I mall 
 never leave that facred Conductor, out of Reve- 
 rence to the Perfon or Abilities of any Man. 
 
 When the Reader is fitting in Judgment upoa 
 this Point, and weighing the Authorities which, 
 are produced on each Side, he muft allow a Place 
 for what is faid in the firft Book of Maccabees^ 
 V. i. The Nations round about heard that the 
 Altar was built, and the Santluary renewed as be- 
 fore : The Greek for renewed is mxccmSr,, Monta- 
 
 nus's 
 
Preliminary Dtjcourfe, Ixix 
 
 ms's Latin Verfion dedicatum eft. The Word 
 Sancluary here, compared with other Places in 
 this Hiftory, comprehends the whole facred Fa- 
 brick or Temple : The Words as before ihould, I 
 think, be rendered as the former ', co? to 7rpor5poy, 
 which is an Adjective, whofe Subftantive is juft 
 before fet down, viz. ro ayixa-^x, the Sancluary > 
 The plain Inference from this Conftruction is, 
 that the Temple was at this Time, in all Parts, 
 renewed, reftored, and folemnly dedicated or 
 confecrated to the Service of God, having all 
 'Things in it neceffary or expedient for the Per- 
 formance of divine Worfhip, as the former Tem- 
 ple had. Our TranQators, by rendring the w? to 
 TrpoTfpoy, as before? were probably induced fo to 
 do upon a Suppofition, that the Defign of the 
 Hiftorian, in this Place, was only to fhew that 
 all the holy Furniture of the Temple was reftored 
 and re- con fee rated, after it had been polluted and 
 defecrated by the Abominations of Antiochus 
 Epiphanes. But if the ro vpoTtpov be a Noun Ad- 
 jective, whofe Subftantive is ro xynxc-^ot, then the 
 Temple of Solomon muft necefTarily be referred 
 to 5 and the Confequence will be, that this fecond 
 Temple, after many Interruptions, facrilegious 
 Attempts, and Invafions, was compleated and 
 dedicated •, and an annual Feftival inftituted to 
 commemorate this happy Event, when the fecond 
 Temple, with Regard to its Emblems, Ufes, 
 Ornaments, &c. was renewed and made like the 
 firfl. St. John tells, us that our Lord himfelf 
 E 3 honoured 
 
ixx Preliminary Difcourfe* 
 
 honoured this Feftival with his Attendance ; fo 
 that if this Feftival was inftituted in the Time of 
 the Maccabees, about 160 Years before Chrift, 
 it cannot be fuppofed that our Saviour came to a 
 third Temple, in order to celebrate the Dedica- 
 tion of another which was then demolifhed. Our 
 Lord's being prefent at this Dedication is to me 
 full Proof, that the fame Temple was then Hand- 
 ing which was perfected, purified, and dedicated 
 in a particular Manner, by an Order for an annual 
 Commemoration of this Blefiing, in the Time of 
 the Maccabees. I now fubmit this whole Affair 
 to the Judgment of the candid Reader. 
 
 I beg leave to fubjoin here, by Way of illuftra- 
 ting what hath been noted concerning the Cheru- 
 bim, or the Cherubic Faces in the Holy of Holies, 
 that the Word * Seraphim feems to point to 
 
 Them 
 
 * Cherubim and Seraphim are therefore named in that 
 celebrated Hymn of the Catholic Church, called Te 
 Deum, Sec. as continually crying out one to another Holy, 
 Holy, Holy, Lord God of Sabaoth. The Perfon or Per- 
 sons who compofed this Hymn feem plainly to have taken 
 this Part from the Scriptures here cited, and by Cherubim 
 and Seraph'un to have meant Perfons or Beings above all 
 created Intelligences. For the former Claufe compre- 
 hends the whole celeflial Hierarchy and Chorus, how- 
 ever dignified or diftinguifhed, To thee all Angels cry 
 aloud, The j| Heavens and all the Powers therein. To 
 compleat the Praifes of the Deity, or Trinity in Unity, 
 the bleffed Three, the Cherubim and Seraphim proclaim 
 his Glory : Thefe are omniprefent Powers, no way cir- 
 cumfcribed, as the Powers therein, or of them, avrur, 
 imply. 
 
 || The Heavens are plainly fo called as contradiftinguimed 
 to the Earth, and as the Place of Refidence of immaterial, 
 
 but 
 
Preliminary Difcourfe. \xx\ 
 
 Them who had Healing in their Wings* Mai. IV. 
 2. and to One more fpecially who was to give 
 himfelf, and to be given for the Healing of the Na- 
 tions, Rev. XXII. 2. The Word Seraph being 
 ufed for the brazen healing Serpent which Mofes 
 was commanded to fet up, and the mimic Ora- 
 cle ofSerapis* feem likewiie to confirm this Con- 
 jecture. But Ifaiah* Chap. VI. 3. compared with 
 Rev. IV. 8. (and thefe Scriptures are compared 
 in the marginal References of our Englifh Bibles) 
 make it appear undeniably who thefe Perfons were. 
 * I faw alfo* fays Ifaiah* the Lord fitting upon a 
 'Throne* high and lifted up, and his Train filled the 
 Temple. Above it flood the Seraphims : each one 
 had fix Wings; with twain he covered his Face* 
 and with twain he covered his Feet* and with twain 
 he did fly. And one cryed unto another and faid* 
 Holy* Holy* Holy is the Lord of Hojls* the whole 
 Earth is full of his Glory* &c. In the compared 
 Place in the Book of Revelations we read, And 
 the four Beajls had each of them fix Wings about 
 Mm* and they were full of Eyes within* and they 
 reft not Bay and Night, faying* Holy, Holy* Holy 
 Lord God almighty* which was* and is, and 
 is to come. And when thofe Beajls give Glory, and 
 Honour, and Thanks to him that fat on the Throne* 
 who liveth for ever and ever* &c. &c. We fee 
 E 4 that 
 
 but ftill created and dependent Beings ; whereas the fupreme 
 Being is in every Place, though he is more vifible in one 
 than another with Regard to his Afts or Bleflings. 
 
 * A ferious Perufal of thefe Scriptures, one would 
 think, would make a Socinian tremble, and a Chriftian 
 fall proftrate and adore his Lord and Saviour. 
 
Ixxii Preliminary Difcourfe. 
 
 that the Seraphim in Ifaiah are the Beafis (^*, 
 living Creatures) in the Revelations, fo that there 
 is no Room for any Rabbinical Tales about 
 Angels : The 'Trinity of Perfons in the Effence, 
 and the HePI, witneffing to each, and calling 
 diftinctly upon and acknowleging each Perfon, 
 is plainly fet forth, as is the Unity by the general 
 Chorus, Lord of Hofts, Lord Gcd almighty, as well 
 as King MeJ/iah, who fat on the Throne, &c. &c. 
 
 To prevent any Miftake, and more clearly to 
 point out who the £wa (living Things or Beings) 
 were, the next Chapter repeats this Vifion, with 
 an Illuftration and Enlargement upon the principal 
 Subject and Object of it. As the four fwa joined 
 only in giving Glory, &c. though the four and 
 twenty Elders fell down and worfhipped him that 
 livethfor ever and ever, &c. fo it is faid,Chap. V. 
 1 3. Every Creature which is in Heaven (equivalent 
 to the Te Deum Exprefiions of the Heavens, and 
 all that are therein ) and on the Earth, and under the 
 Earth, and fuch as are in the Sea, and all that are in 
 them, heard I faying, Biffing, and Honour, andfilory, 
 and Power be unto him that fit teth upon the Throne, 
 end unto the Lamb for ever and ever. And the four 
 guafaid, Amen. Their Part was only a Confirma- 
 tion and Ratification of this Act of Praife and uni- 
 verfal Worfhip. If it be urged, that in Ver. 8. of 
 this Vth Chapter it is written, that the four Beafls, 
 or £u«, and four and twenty Elders fell down be- 
 fore the Lamb, and that therefore the £w* joined 
 in the fame Act of Homage, which the Repre- 
 
 fentarives 
 
Preliminary Difcourfe. lxxiii 
 
 (entatives of the Trinity, or the three Perfons in 
 Covenant, cannot be fuppofed to have done ; it 
 may be replied, that the Word metrn, rendered 
 fell dcum , does not /implicit er, abfolutely, fignify 
 fuch a Kind of Proftration as is ufed by a De- 
 pendent towards the fupreme and independent 
 Eeing, by a Creature towards the Creator ; which 
 may be well inferred from the laft Verfe of this 
 Vth Chapter, compared with trie ioth Verfe of 
 the IVth Chapter. In the laft or 14th Verfe of the 
 Vth it is faid, that the four and twenty Elders 
 (and they only) immediately after the high Ap- 
 probation or Amen of the four Beajts, C,u%, fell 
 
 down, £7re<r<zv, AND WOrfllipped, K^orexUMipw, him 
 
 that liveth for ever and ever. Had «k<ww, fell 
 down, implied an Act of Adoration, fuch a 
 Tautology as the Addition of n^oreicweow, wor~ 
 Jhippcd, would not have appeared in fuch a 
 Book, and prefTed fo clofe upon the Reader. 
 E-n-zixv fignified an honourable Form of Altera- 
 tion (fuch as became the Witneffes, HeDI) and 
 an Acknowlegement of what was juft and due to 
 the Lamb that bad beenflain^ at the fame Time 
 eftablifhing a proper, and perpetual Doxology, 
 to be ufed by the Church triumphant in its public 
 Worfhip: Bfctmanveu defcribed that very Aft 
 and Gefture of Homage and Worlhip which was, 
 and will be exprefTed, and paid by the Redeemed 
 to the great and gracious Redeemer. As both 
 thefe Words are ufed together in the LXX Ver- 
 fion of 2 Chron. XXIX. 30. an Explanation of 
 
 the 
 
Ixxiv Preliminary Difcourfe. 
 
 the original Hebrew, from whence their Senfe 
 mud have been taken, will give the beft Inter- 
 pretation of them in this Place. The former, 
 tTTEo-otv, is theTranflation of the Verb which fignifies 
 * to bend the Head, our Englijh Bible rendring it 
 
 accordingly 
 
 * Tip, incurvare Vert kern, 1 1 p^pi Vertex Capitis ; 
 fo that vmo-u* here muft have the fame Meaning with 
 
 iie(pu.ty xcClomvarop.cn in Homer, II. I. 524. Or titm^ccvcuvt 
 
 K^onuv, It. II. 419. I will give the Englijh Reader the 
 Paffage in the firft Book of the Iliad in the Tranflation 
 of the Englijh Poet, after obferving, that the Way of 
 interpreting the New Teftament Greek by the Hebrew, 
 from the Tranflation of the LXX, hath been ufed by 
 very learned Men long ago ; who thereby teach us to 
 ufe the Verfion of the LXX, as the beft Lexicon to 
 help us to explain the Greek Teftament, by tracing 
 Words to their original Roots in Hebrew, where-ever 
 the Words occur in both Teftaments. And this muft 
 be the moft fure Method, fince thus we interpret Scrip- 
 ture by Scripture, and hereby compare two divine Ori- 
 ginals, immediately and infallibly expreflive of the Senfe 
 intended to be conveyed and revealed by the Holy Spirit. 
 But the EngliJJi Homer, in the Place above cited, fpeaks 
 thus, 
 
 The NOD, that ratifies the Will divine. 
 The faithful, fx'd, irrevocable Sign. 
 
 Hefpake, and awful bends his fable Brows, 
 Shakes his ambrojial Curls, and gives the NOD, 
 ¥7?e Stamp of Fate, and Sanation of the God. 
 High Heav'n with Trembling the dread Signal took, 
 And all Olympus to the Centre Jho ok. 
 
 As the pronouncing the Amen was the peculiar Part of 
 the four {w* in the Celebration of this divine Hymn, it 
 feems to point out diftinclly how far they were concerned 
 in the trfuruv, falling down, above-mentioned. This 
 Manner of ailenting and ratifying is equivalent to the 
 ailenting, commanding NOD of Homer's Jupiter, 
 
 whofe 
 
Preliminary Difcourfe. Ixxv 
 
 accordingly in this Text of Chron. they bowed 
 their Heads, which was a well-known Form even 
 among the Heathens of expreffing the Approba- 
 tion and Sanction of their fuppofed fupreme 
 Deity : Annait likewife expreffes this fame gentle 
 Flexion of the Head in the Latin Poets, and is 
 fo applyed to Jupiter, JEneid IX. &c. But 
 worjhipping is expreffed by a Word in Hebrew, 
 which fignifies an Incurvation and Proftration of 
 the whole Body, kiffing the Ground, as it were, 
 (according to the Greek) by falling flat upon it, 
 to declare the greateft Veneration for the Object 
 of Worfhip, and the loweft Opinion of the 
 Worfhipper, comparing himfelf with fuch an 
 Object. The Eaftern People therefore, where 
 the Word was firft ufed, and therefore fuppofed 
 to be bed underftood, bowed down and in- 
 cur vat ed, liniX", not the Top of the Head 
 only, but. them/elves, every Part, before him, as 
 the Heavens are continually exercifed in this In- 
 curvation, which is expreffed by a Derivative of 
 this Verb, thereby declaring the Glory of their 
 Creator. The Reader will find in Nehem. IX. 6. 
 
 the 
 
 whofe Part herein might probably be defcribed in this, as 
 well as other Refpe£ls, from the true divine Original. The 
 four £aa, or Perfons reprefented by them, aflented and 
 ratified ; the four and twenty Elders affented and wor- 
 /nipped. How then can the Amen in the Revelations be 
 fuppofed necefTarily to imply the AfTent of created Beings ? 
 I beg leave to fuppofe, that Heaven and Earth might 
 {hake and refound upon the pronouncing this Amen, and 
 the giving this ratifying NO D of the four £f «, or living 
 Ebhim, 
 
Ixxvi Preliminary Difcourfe. 
 
 the true Ccnftruction and Senfe of this Word for 
 Worfhip, where it is faid in the Englifh Verfion, 
 the Hofl of Heaven worfhippeth thee : The juft 
 Tranflation is, I think, the Hofl of the Heavens 
 are CTnfi&'D? in a Poflure of Incurvation or con- 
 tinual Proflration of themfelves to or before thee. 
 Here is true natural Knowlege, and found Divi- 
 nity built upon it, as a fure and intended Founda- 
 tion, both uniting to refute the Idolaters of thefe 
 Powers, and referring their Worfhippers to the 
 very Object they worfhipped to teach them their 
 Duty, fince that very Object was continually 
 paying Homage to the Creator of itfelf and of all 
 Things. The Noun here is in the Form of Hith- 
 pael, and fo defcribes the heavenly Powers of 
 Fire, Light, and Air, reciprocally and mutually 
 acting in and upon themfelves in effecting this 
 peculiar Rotation and Incurvation, conftantly bow- 
 ing themfelves, and falling quite down, as it were, 
 before their Creator. Behold a Mine of Philo- 
 fophy and Theology contained in a fingle Word, 
 when it mail be fkilfully worked and laid open ! 
 But the hafty Englifb Reader may poffibly fup- 
 pofe, from what is faid in Chap. VII. 1 1. of this 
 Book, that the four Beads concurred in paying 
 religious Adoration and worshipping God : But 
 the Original makes it clear, beyond all Doubt or 
 Contradiction, that all the Angels who flood 
 round about (xjxXu) the -Throne, and round about 
 the Elders, and round about the four^u* [and 
 they only here] fell before the 'Throne on their Faces, 
 
 and 
 
Preliminary Difcourfe, lxxvii 
 
 and worfhipped God. I humbly think, that in this 
 Vifion we have a Reprefentation of the Inveftiture 
 or Inthronization of the Lamb in his fupreme 
 regal Dignity, when he fhall have put all Ene~ 
 vies under bis Feet, and is ready to diflribute 
 proper and fuitable Rewards and Punifhments. 
 All within the Circle of the Throne were the 
 Parties concerned in the great Scheme of Re- 
 demption, the Elders or Prefoyters being, we may 
 fairly fuppofe, Reprefentatives of the happy 
 Part of the human Race, the great Patriarchs, 
 Prophets, and Apoftles of the Church of Chrifl, 
 offering the Prayers, C5V. of all the Faithful, as 
 the High-Prielt did in the Sanclum Santtorum : 
 Obferve, that their Number is not here fet down. 
 Over and above thefe were the four £w«, as they 
 appeared to Ezehel, and in the Sanftum SanBorwm, 
 bearing Witnefs to the Lamb that was fain, and 
 inverting him with the covenanted Honours, ac- 
 cording to the emblematical Reprefentations in 
 the Holy of Holies. 
 
 The Angels, all the Angels, fays the Text, flood 
 about the Throne -, and it appears, upon their 
 being permitted to fee what they had fo long de- 
 fired to look into, they fell before the Throne on 
 their Faces, and zvcrjhipped God : What are Scof- 
 fers and Unbelievers to expect at this Time, and 
 upon this Appearance ? From what hath been 
 obferved concerning the Diftinction of the feve- 
 ral Parts which were performed by the four £ux 9 
 and the four and twenty Elders, in the above- 
 4 cited 
 
ixxviii Preliminary Difcourfe. 
 
 cited Places, we have Authority, I think, to 
 fuppofe the fame Distinction in any after Pafifage, 
 where that Distinction is not fpecified and ex- 
 prefled, as in the XlXth Chapter, 4th Verfe, 
 where we read, And the four and twenty Elders^ 
 and the four Beafts fell down, and worjhipped 
 God, &c. The Words for Beafts are with an 
 Article, * t» rs<r<rx^a, gwa, : Thefe may be fup- 
 pofed to be principally concerned in pronouncing 
 the Amen, as the four and twenty Elders ( wpjo-Su- 
 
 TEpOt 
 
 * Dr. Hammond was greatly puzzled and led aftray 
 by the Rabbinical Comments of Aben Ezra, &c. upon 
 the Tiaa-ac^a. |«a, as the Reader may fee upon confulting 
 his Annotations upon the IVth Chapter of the Revela- 
 tions. But the learned Doctor fays, Note (h) V. 7. 
 «< It is evident that thefe four Refemblances are the 
 " fame that are fet down, Ezek. I. 10. All the Diffe- 
 <e rence is, that here is (io<rx,°<, a Calf, which is not 
 *' there, but (as in Numbers before) an Ox is put inftead 
 ** of it. But that will be eafily falved : For in the 
 " LXX, tocv^o^, (3ovc, (aoo-x,os—BuII, Ox, Calf, fignify 
 " the fame Thing. See St. Augujline, ghicejl. Lib. 2. 
 " Qu. 25. Vitulos appellant Mgyptii grandes Boves, 
 " ut nos Bceni Pullos Gallinas cujuflibet iEtatis, &c. 
 " In that Place of Ezekiel 'tis certain that the Cherubims 
 " or Angels that attend on God are fignified." Had not 
 the Fables about Angels (invented by the fame Aben 
 Ezra or his Accomplices, for the fame wicked Purpofes 
 of effacing the Veftiges and Evidences of the three 
 Perfons of the EfTence, with the Man taken in, as pur- 
 pofely defcribed in the Cherubim) blinded the Eyes of 
 the faithful Dr. Hammond, he would probably have 
 given us a full and clear Comment upon this Point, as 
 he has made fuch fair Approaches towards it, though 
 under fuch Influences. 
 
Preliminary Difcourfe. lxxjx 
 
 Ttfot) were in faying (* xeyontq) Alleluia. Zux is 
 the Tranflation of Ezekiel's riVHil. There is no 
 more Reafon for our fuppofing, that is, I think, 
 none at all, that the Elders and Beajls joined 
 here throughout in both Parts, viz. of falling 
 down and worjhipping, than that the Elders were 
 more honourable than the Beajls, becaufe men- 
 tioned before them in this Place, or than the 
 Tranfhtors had for rend ring the Word ^W, 
 Beajls : They have been fofter in translating 
 rWHT) in Ezek. Ift and Xth, living Creatures, 
 though even that is an injurious Tranflation. The 
 Words nvnn niDI have a feminine Termina- 
 tion, to denote, I prefume, their being only 
 Subftitutes or emblematical Reprefentatives of 
 D"n!"l> the original, true, living Ones. See what 
 is faid of this generical Difference in the follow- 
 ing Book. 
 
 Should thefe Things be fo, what mud be 
 thought, or what muft become of fuch (if any 
 fuch have been) who have defignedly given us 
 fuch degrading Tranflations and Notions of the 
 Elahim H a C H 1 1 M ? Thefe might have done 
 
 well 
 
 * Dr. Hammond fays, under the Note (i) V. 8 of the 
 IV th Chapter, " In this Verfe it is evident that the 
 " Phrafe full of Eyes belongs to the living Creatures 
 «« (^«) and not to the Wings ; for fo the Greek ytpwra, 
 " full, concludes, which agreeth with &<*, Creatures, 
 " but cannot with 7r)sgi>y«s, Wings." By Parity of Rea- 
 fon and Grammar may it not be faid, that te>w7ss were 
 the 9r£=<r/3i/TEg<» only, who united both in the Amen and 
 Alleluia, or falling down and worjhipping, as the Greek 
 Word teyo»le S agreeth with v^a^vrs^oi, but not with &«. 
 
Ixxx Preliminary Difcourfe. 
 
 well to have confidered, that in Ezek. X. where 
 the Defcription of the living Creatures, as well 
 as in his Ift Chapter undoubtedly, I think, cor- 
 refpends with the to, tso-o-ocooc, gux in the Revela- 
 tions, fince they are expreffed in the LXX by the 
 fame Words, they are called in Ver. 20. lingular, 
 the living Creature, En glim, Animal, Latin, t» 
 £wov, LXX, rvnn> Hebrew •, to denote, I pre- 
 fume, the Unity of the Effence, as the plural 
 * Cherubim, in the latter Claufe of the Verfe, 
 
 fet 
 
 * A Paffage in Dr. Spencer's celebrated Work upon 
 the Lcvitical or Ritual Laws, &c. may be of more 
 Weight with fome People perhaps in determining this 
 Point, than any Thing already fet down : The Reader 
 may find it in pag. 795. Edit. Cant. 1685. " Ethnici 
 " eodem pene modo de Cherubinis, quo de Simulacris 
 " Ethnico aliquo Numine animatis, locuti videantur. 
 " Nam Ethnici Nomen C2*!"lS& Imaginibus eorum fa- 
 " cratioribus tribuerunt : Et Philijleei, audito Cherubi- 
 " norum Adventu in Hebraorum Caftra, dixifle legun- 
 " tur, Venit D'hSKj E)eus, in Cajlra. Ethnici Simu- 
 " lacris eorum Numinis alicujus Pnefentiam et Virtu- 
 " tern fingularem tribuerunt. Eos etiam eandeni de 
 M Cherubinis Opinionem concepifTe, Philijlceorum Ver- 
 « ba de Symbolis illis imprimis intelligenda, doceant, 
 " •^"■ f nos Hberabit e Manu Deorum ijlorum fortium ? 
 « 1 Sam. IV. 8." The Reader will obferve, that the 
 Tranflators were obliged to render Elakim plural in this 
 Place, becaufe the Words for ijlorum fortium in Regi- 
 men with it are plural, though they had, we fee, but 
 juft above rendered it in the fingular, Deus. A judicious 
 Writer may make a good Ufe of the Dean of Ely's 
 Collections upon this Subjecl, though the Doctor was 
 unfortunate in his Application of them. If the Cheru- 
 bim were Copies of an Egyptian Original, how came 
 they to be fet up at the Gate of Eden f The Doctor 
 could not fuppofe, that external Idolatry was prior to this 
 
 Date, 
 
Preliminary Difcourfe, lxxxi 
 
 fet forth a Plurality of Perfons : The four living 
 Ones, or t« rara-^x £w«, here and in the Reve- 
 lations, fet forth three Perfons of the Effence, 
 with the Man taken in, and made One with it 
 in the Perfon of Chrijl. When I have added, 
 that Ezekiel fays that he faw this Animal under 
 (nnn, fubftituted for, or a Reprefentative of) 
 the God of Ifrael, who will dare to afilgn him 
 an inferior Rank of Being ? I hope, I fhall be 
 always ready to fall down and worfhip, in the 
 Form prefcribed, the glorious Being reprefented 
 by it. No Doubt, I think, can now remain, 
 what Perfons were reprefented and referred to by 
 the * Cherubim in the Sanffum Sanfforum, and in 
 Ezekiel, by the Seraphim in Ifaiah i or the four 
 Beajls, £co«, in the Revelations, 
 
 Many 
 
 Date, though Deifm, or internal Self-Idolatry, was but 
 a very little older. I have the Satisfaction to find, that 
 the Compilers of our Liturgy feem to have had the 
 fame Sente of the true Interpretation of the IVth Chap- 
 ter of the Revelations as is above given, by ordering it to 
 be read for the Epifrie upon Trinity Sunday ; v/hich, I 
 prefume, was done from their Opinion of the Perfons 
 concerned in celebrating the Hymn therein fet down, as 
 well as their Senfe and Interpretation of the Hymn 
 itfelf. 
 
 * Thefe emblematical Figures were fet up, we read, 
 at the Gate of Eden, and by being called by the fame 
 Name [Cherubim) were the fame undoubtedly which 
 were placed in the Holieft Place, and for the fame Pur- 
 pofes : The ancient Jews had probably this Notion, 
 from what I have read in a Pamphlet, which gives a 
 fufficient Hint to found fuch a Conjecture upon, though 
 the Defcription be upon the Whole imperfect. This Ac- 
 
 F count 
 
Ixxxii Preliminary Difcourfe. 
 
 Many modern Interpreters of the Old Ttfta- 
 ment, having confidered the various Parts of it 
 as a bare Narrative of Things and Perfons ter- 
 minating in itfeif, without having an Afpecl to 
 future Events and Traniactions in' the Chriftian 
 Church, I was induced to obferve this injurious 
 Treatment of thefe holy Books, and point out 
 fome Particulars, wherein the inipired and pro- 
 fane Writings effentially differed, and whereby 
 they were to be carefully diftinguifhed. There 
 js a literal and a fpiritual Senfe to be attended to, 
 and the latter comprehends various Branches and 
 Sub-divifions. Profane Books are to be literally 
 unclerftood, without any fpiritual Meaning, and 
 they exhibit every Thing in the Letter that is 
 neceffary for a fufTicient Underftanding of them ; 
 but the facred Books cannot be fo under- 
 flood, the Letter being no better than the 'Shell 
 which contains the fpiritual Senfe, or inclofed 
 Kernel : This therefore muff, be the firft and the 
 
 noblefl 
 
 count however ferves to difprove the Fables and Inven- 
 tions about Angels^ &c. In this Pamphlet, publifhed 
 1689, intitled, God's Covenant Difplayed, by John 
 Alexander, a converted Jew, with the Reafons of his 
 Converjion, the Reader will find what follows, pag. 26. 
 " I will not be bold, yet it is not againft the Analogy 
 " of Faith to think, that the Cherubim likewife ftand- 
 " ing at the Entrance of Paradife, after Man's Banifli- 
 " ment, was the fecond Per/on of the Deity, by his 
 <c flaming Sword (his Word, Heb. IV. 12, 14.) to 
 " undeceive him of all he could prefume of the earthly 
 " Tree of Life, in order to his full relying upon the 
 " promifed Seed, which only was the Way, the Truth* 
 " and the Life." 
 
'Preliminary Difcourfe. lxxxiii 
 
 nobleft Scnfe which a Chriftian will endeavour to 
 find, as it is that which is chiefly, I had almoft 
 faid, folely of ufe to him. I will explain my 
 Meaning in a familiar, and, I hope, inorrenfive 
 Way. The Hiftory of the Cafars, as given by 
 Suetonius, and that or the Patriarchs, as delivered 
 by Mofes, may ferve to illuftrate this Point, and 
 note the Difference which is to be attended to 
 in this Matter. Thefe two Accounts may, or 
 fhould agree in one Particular, viz. their both 
 being literally true ; That of Mofes certainly is 
 fo, but is fo far from (topping here, that the 
 Ground- work is but juft laid : Its Perfection and 
 highelt Embellifrments are to be looked after and 
 viewed in the Glafs of Futurity. Many Ages, 
 diftant Times, and Events are neceffary to com- 
 plete this Hiftory, to (hew the Truth and beau- 
 tiful Harmony or the fevtral Parts which com- 
 pofe it. Again, the Hiftories or Alexander or 
 Charles XII. of Sweden are circumfcribed by the 
 Acts of their refpeCtive Reigns, and are deter- 
 mined with the Book which records them. But 
 the hiftorical Account of David, arid Solonion^ 
 and many others in the Scripture, muft necefla- 
 rily refer us to fomething future for a right un- 
 derftanding of them. Indeed, without admitting 
 a typical Senfe, they would not be in mmy Parts 
 literally true. What Jfaiah declares with regard 
 to himfelf is applicable, and ought to be applyed 
 to the mod eminent Perfonagcs mentioned in the 
 Old Teftament, Behold I, and the Children whom 
 F 2 the 
 
Ixxxiv Preliminary Difcourfe. 
 
 the Lord hath given me, are for * Signs and for 
 .Wonders in Ifrael. Ifaiab VIII. 1 8 -j-. 
 
 Thefe being the principal Ufes of the firft 
 facred Code, there were other Records among the 
 Jews, which are cited and referred to in this 
 Book : Thefe, I fuppofe, were purely hiftorical, 
 like the civil Records of other Nations, and 
 therefore kept diftinct ; whereas the facred Story 
 looks farther than the private perfonal Character 
 of the Perfon defcribed, and almoft every Per- 
 fon and Thing herein fet forth points out fome 
 important Part of the Chriftian Difpenfation. 
 The Characters are mixed •, but the firft and 
 principal Intention is, to point out the fpiritual 
 or figurative Meaning, which the literal Cha- 
 racters are fet down to reprefent, and ferve as 
 Instruments to convey the principal Matters to 
 
 the 
 
 * The learned Bifhop Chandler hath obferved, from 
 Zech. III. 8. that fuch Men were called Men of Won- 
 der^ or Sign, " which, faith the Bifhop, is an Hebraifm 
 " for fignifying typical Men, or Men portending future 
 " Things." The Reader will receive Plcafure and In- 
 ftrudKon in perufing what his Lordfhip hath faid con- 
 cerning perfonal Types, in his Defence of Chrijlianity. 
 
 f But as a fliort Citation from one of Mr, Hutchin- 
 fon's Books will give the Reader a more juft and elevated 
 Idea of this divine Volume, and the noble Ufes of it, 
 than twenty Pages drawn out by fuch a Pen as mine, 
 I will dare to produce it, and fet it down in this Place. 
 tc Every Paffage in the Old Teftament looks backward, 
 " and forward, and every Way, like Light from the 
 " Sun ; not only to the State before and under the Law, 
 " but under the Gofpel, and Nothing is hid from the 
 * 6 Light thereof" Effay towards a natural Hi/lory of 
 the Bible. 
 
Preliminary Difcourfe. Ixxxv 
 
 the Knowlege of Mankind. And hereby, I 
 think, the Difference between the facred and 
 civil Story muft fufficiently appear. 
 
 If thefe Things are fo, what fhall we fay of 
 thofe levelling Writers, who treat the holy and 
 unholy Books in the fame Manner ? Hereby, in 
 the Lives of particular Perfons, thefe Men make 
 the Holy Ghoft a mere Biographer, like Plu- 
 tarch or Diogenes Laertius. In the Hagiographa, 
 he is confidered as a Collector of moral Frag- 
 ments, no way fuperior to the Apothegms and 
 Placits of wife Heathens. They have fometimes 
 dared to compare thefe Writers and their Works ; 
 to draw Parallels between human Wifdom and 
 divine, that is, between Finite and Infinite, be- 
 tween Perfection and Imperfection : Notwith- 
 standing the glaring Abfurdity of fuch Attempts, 
 fome of the brighteft Pens have been engaged in 
 them, and the People love to have it fo. But 
 from the characteristic Difference between the 
 holy Writings, and all others, it muft follow, that 
 a different Rule of Criticifm muft be eftablifhed 
 and obferved, when we would explain and pafs a 
 Judgment upon their feveral Excellencies and 
 Perfections -, otherwife we (hall meafure the Scrip- 
 tures by a falfe Standard, when they have one 
 peculiar to themfelves, to which other Writings 
 cannot be applyed or meafured by. And if, at 
 any future Time, any bold Critic mould arife 
 (though refembling an Angel of Light in the 
 fuperior Excellency of his intellectual Faculties) 
 F 3 who 
 
Ixxxvi Preliminary Difaurfe. 
 
 who may give us 'a Set of Rules, by which we 
 are to judge univcrfally of a perfect Kiftorian, 
 and then take the Liberty of arraigning and 
 condemning Mofes upon thefe Laws of his own 
 making or compiling, I beg leave here, in behalf 
 of the Scriptures, to enter a timely Caveat againft 
 fo unjufr and faciilegious an Invafion. 
 
 But, befides the already noted Difference and 
 Superiority of the Scriptures over all human 
 Compositions, the Duration of them will make 
 their Excellency ftill more confpicuous, and fhew, 
 that it does not barely confift in prefcribing moral 
 Duties, or fetting forth great and good Ex- 
 amples. Thefe Books will furvive the general 
 DeftrucYion of the material World, and the Pride 
 of human Works and Abilities; 
 
 When all the wide-extended Sky, 
 
 And all th harmonious Worlds on high. 
 
 And Virgu' j facred Work Jloall die ; 
 
 This Volume fhall be opened, and appear in its 
 greateft Glory •, when the Patience of Job, or 
 the Penitence of David will be of no Service in 
 a State, where there will be no farther Gccafion 
 for the Exercife of thefe Virtues. Heaven and 
 Earth Jhall pafs away, but the Word of God 
 Jloall not pafs away. Herein are contained the 
 Counfeis of the Almighty, which cannot be 
 perfectly underltood in this State or Imperfection, 
 and will therefore be referved for our Contem- 
 plation, 
 
Preliminary Difcourfe. Ixxxvii 
 
 plation, when the Eye of the Underflanding 
 (hall be rendered quite pure and ftrong. A 
 Zeal for the Honour of thefe holy Books will, I 
 hope, excufe any Afperity of Expreffion, here- 
 after ufed, in regard to fuch of my Brethren 
 as do not feem to pay that Reverence to thefe 
 Writings, which is required in a more efpecial 
 Manner from Clerical Men upon all Occafions. 
 Woe be to them, whether Clergy or Laity, by 
 whom Offences of this Kind come ; but more 
 Woe will it be to fuch, whofe peculiar Bufinefs 
 it is to prevent or remove them, if they them- 
 felves mould be the principal Offenders this Way 
 by Encouragement and Example. " What Pu- 
 " nifhment he deferves (fays an Author jufl 
 * 4 above cited) who offends againft the infinite 
 " God in thefe Points," none but that God can 
 *' exprefs. If one do Injury to another in Tem- 
 " porals, That may be puniihed here by Man or 
 ** God : But if one do Injury to another in 
 " Things of Eternity^ I doubt That cannot be 
 " puniihed equivalently, but in Eternity' 9 I 
 was provoked (honeftly I hope) to fay fo much 
 as I have faid upon this Topick, upon being 
 allured, that many of the favourite Pulpit-Orators 
 in the chief Towns of England have generally fo 
 little of Chriftianity in their Compofitions, that 
 it cannot appear from any Thing that is faid, 
 that a Minifter of Jefus Chriffc is the Speaker : 
 And the greateft Character of a modern polite 
 Preacher is, that he entertains very well ! that is, 
 F 4 he 
 
ixxxviii Preliminary Difcourfe. 
 
 he harangues, without any Affiftance from his 
 Bible, or perhaps any other Book. As this Va- 
 nity threatens the Deftruction of this Church, as 
 it formerly did, not without Effect, That of 
 Corinth, I thought it not improper to publifh 
 fuch a cautionary Dehortation from this filly and 
 wicked Pride and Apoflacy, in hopes it may 
 check the Growth of this unbecoming, per- 
 nicious Practice. I do not expect that my En- 
 deavours in this, and other Points herein con- 
 fidered, mould fuceeed better than thofe of more 
 learned, and much better Men, from any Abili- 
 ties in the Writer ; but it may happen, that fome 
 may be affected more fenfibly with one Manner 
 of explaining and exhibiting the fame Truths 
 than they are with another : For which Reafon it 
 is right that Matters of fuch Importance mould 
 be propounded in different Ways, and by differ- 
 ent Perfons, that they may have a better Chance 
 to be clearly apprehended by, and fuited to the 
 refpective, various Capacities of Mankind. 
 
 Nothing that is advanced by me in this Work 
 will, I hope, give Offence to any good Chriftian, 
 as I write only to affift fuch in the noble Courfe 
 they are purfuing, and am myfelf an humble 
 Candidate for the fame Prize, that is equally (tt 
 before us. The Subftance of what is herein 
 afferted hath been the Doctrine of the true Church 
 in all Ages, though the Drefs it appears in here 
 may be new, but, I hope, not aukward or dif- 
 agreeable. Where any Obfervation or Illuftra- 
 3 tioi) 
 
Preliminary Difcourfe. lxxxix 
 
 tion may appear to be uncommon, or not well 
 fupported, I have taken care to ftrengthen it by- 
 proper Authorities : But I mud own, that I have 
 a great Averfion to unneceffary Quotations, 
 brought to prove Matters which are fufficiently 
 evident without them, and which ferve only to 
 fhew, that the Author has perufed many an In- 
 dex and modern Dictionary. Befides, I thought 
 it became a Writer upon the Subject of Chriftian 
 Humility, ambitiofa recidere Ornamenta ; and I 
 know none more deferving that Title, than thofe 
 oftentatious Citations wherewith many Books 
 abound. This Kind of Embroidery placed on 
 the Margin of a Book, where the Contents do 
 not feem to require or excufe it, betrays, I think, 
 a Want of Subftance or good Senfe, inftead ot 
 being a fuitable and graceful Ornament : As fuch 
 it feldom fails to excite the Ridicule and Con- 
 tempt of the fenfible Part of Mankind, how- 
 ever the great and fmall Vulgar may be dazzled 
 with it, and admire it. 
 
 I have frequently made ufe of the Comment 
 of a learned Foreigner upon Job, in explaining 
 cccafionally fome of the Paflages and Expreffions ; 
 but I enter not into the Examination of his Hy- 
 pothefis, leaving it to the Difquifition of fuch 
 as are refolved to confider Job as a dramatic 
 Writer, entertaining themfelves, and their Readers, 
 with various Reveries upon fuch a Scheme. 
 Scbuitens, by fancying himfelf in Bufkins, in 
 /order to form a better Judgment of his Author, 
 
 feems 
 
xc Preliminary Difcourfe. 
 
 feems to have been irifenfibly fwelled into an 
 affected Latinity, which adds no Beauty to his 
 Work •, for the Drefs that is moil eafy is gene- 
 rally moft engaging and becoming. This very 
 learned Man and great Matter of the Oriental 
 Languages hath, in this Work upon Job^ paiTed 
 an heavy Cenfure upon the LXX and the Chaldee 
 Paraphraft, which I fhall fubjoin, in his own 
 Words *, for the farther Examination of the 
 Learned. 
 
 Though no fufficient Apology can, I think, 
 be made for the LXX, with regard to ibme Ad- 
 ditions, Omiffions, and unaccountable Conftruc- 
 tions of many Expreffions and Paffhges in that 
 Tranflation •, yet, confidering the many excellent 
 Ufes which this Verfion anfwers in general, we 
 fhould be as favourable as we can in our Strictures 
 upon it, and be ready to embrace any reafonable 
 Conjecture that may be offered in Vindication of 
 thefe Interpreters, which may ferve to remove 
 the Imputation of wilful Corruptions or Interpo- 
 lations. 
 
 * Vid. Prof, in Job Comment. " Inter veteres, con- 
 <c turbatifiimi in Jobo reddendo LXX qui dicuntur ; 
 *' quamvis dubitari nequeat, quin diverfus plane fit In- 
 4t terpres, non multae in Hebraic! s Peritiae, & incre- 
 <c dibilis Licentiae, in quidvis e quovis exculpendo, et 
 <e proprii Foetum Cerebri efEngendo ; qui ad Hebraum 
 " Textum collatus, non deformis, fed informis plane & 
 cc abortivus Partus appellari mereatur. 
 
 " Paraphrases Cbaldaus, totus in Schola? Rabbinicae 
 " Commentis & Glofiematis confarcinandis, nihil Penfi 
 * c habuit, an Ordo Temporum Rerumque conftaret, ft 
 ** modo magna Eventa Ecclefia: Ifraelitica, & Hoftium 
 *' ejus, hoc in Libro adfpicienda prsebere poliet." Ibidem* 
 
Preliminary Difcourfe. xci 
 
 lations. What I would particularly fuggeft in 
 this Place is, that many paraphraftical Explica- 
 tion';, at ririt only noted in the Margin, have by 
 injudicious Copyifts been taken into, and made 
 a Part of the Text. A notorious Inftance of 
 this Kind cccurs in the LXX Verfion of Job 
 XIV. 4. In our Tranfiation we read, JVho can 
 bring a clean Thing out of an unclean ? not one. 
 But the LXX add, after the Words not one, 
 though his Life be but of one Day, for which ad- 
 ditional Words there is no Hebrew. Should the 
 Reader ask, why it is fuppofed thatthefe Words 
 were originally paraphraftical, or placed in the 
 Margin to explain this Text, I will lay before 
 him my Reafons, and fubmit them. In order 
 to do this, I muft ftt down the Words of the 
 LXX, who translate the Hebrew thus, ns yxo 
 er.-.i xoSapoq awo pwov •, For who is pure or clean 
 from Pollution ? Now as the Word fu*o?, Pol- 
 lution, feemed to be too general an Expreffion to 
 fix the Senfe, or fpecify that Kind or Species 
 of Pollution, which was here referred to by the 
 infpired Writer, they put the juft-mentioned ad- 
 ditional Words, I fuppofe, in the Margin, to 
 direct the Reader to that particular Sort of Guilt 
 or Pollution, which was to be underftood in the 
 Text. Such as were qualified to examine the 
 original Word, and the true interpretation of 
 it in the feveral Places where it was ufed, needed 
 no Comment : For though it fignifies frequently 
 Sin in general, yet it primarily and principally 
 
 defcribes 
 
xcu 
 
 Preliminary Difcourfe. 
 
 defcribes certain cafual UncleannelTes, and inevit- 
 able legal Impurities, which are recited Ira'/, 
 IV. for which immediate Cures and Remedies 
 were appointed. The PafTage where this Word 
 (CHaTA) is firft, I think, made ufe of, is 
 Gen. IV. 7. in * the Cafe of Cain, where we 
 
 read, 
 * The Reader will, I hope, pardon me for commu- 
 nicating what I have farther noted in attentively con- 
 fidering this Hiftory. It is introduced with fome pecu- 
 liar Expreflions, In ProcefsofTime, in the Margin, at 
 the End of Days. I am inclined to think, that a cer- 
 tain periodical Divifion, or determinate Portion of Time, 
 then eftablifhed and well known, muft hereby be under- 
 ftood, and that none more likely may be fuppofed, than 
 what might be relative to the particular Stages of the 
 Life of Man. In this Acceptation, That Time of Life, 
 Determination of Days (Days perhaps of Years) when 
 Cain and Abel arrived at fuch an Age and Ripenefs of 
 Underftanding as made them what we term moral or 
 religious Agents, accountable for their Actions, may be 
 Signified by thefe Words. So that upon their firft folemn 
 Appearance before God, as true Worfhippers and Be- 
 lievers (and this facrifical Act feems to have been their 
 firft Act of Homage) it is reafonable to fuppofe, that an 
 Acknowlegement of a Creator and Redeemer was re- 
 quired from them, more effectually to recommend to 
 their Pofterity that particular Faith, which couid make 
 them happy for ever. The Ufe therefore of particular 
 Offerings or Sacrifices were prefcribed, to keep in me- 
 mory the univerfal Beflings of Creation and Redemption. 
 An Oblation of the Fruits of the Earth was a proper 
 Acknowlegement of a Creator, from whofe Bounty 
 thefe Fruits were derived ; but the Sacrifice of the Firji- 
 born of the Flock (rendered Sheep in the Verfe above) was 
 required by way of acknowleging a Redeemer, as typi- 
 fying that Lamb, who was (by Covenant between the 
 three Perfons of the Effence) fain before the Foundation 
 of the World, and who actually fuffered, and was facri- 
 ficed for Sinners in Procefs of Time, and at the End of 
 
 t>*Sh 
 
Preliminary Difcourfe. xciiv 
 
 read, If thou doeft not well. Sin lieth at thy Door. 
 Not doing well fignifies here, I fuppofe, not ufing 
 the inftituted Means of Grace and Pardon, or 
 omitting the proper Acts of Homage and Obe- 
 dience. From Sin lyings or continuing at Cain'i 1 
 Door, for Want of being removed by a right 
 Conduct upon this Occafion, it is plain that Cain 
 was under fome Guilt, as Abel contended himfelf 
 to be by bringing an expiatory Sacrifice. But 
 no particular, actual Tranfgreflion is here fpe- 
 cified or laid to the Charge of either, previous 
 to their Oblation •, and if there was no actual 
 Sin which required a particular Atonement, it 
 could be no other than what has been fince called 
 original Sin. If this be fo, Cain proceeded upon 
 the Principles of *Deifm, Abel followed the Light 
 
 of 
 Days, to take away the Sin of the firft Adam, and all 
 the Sins of his penitent and grateful Defendants. Cain, 
 'tis plain, thought the firft Acknowlegement fufficient, 
 as not being guilty perhaps of any open Violation of the 
 focial Law, the Temptations in that Refpect being then 
 comparatively very few. 
 
 2. The Words Jhalt thou not be accepted? fpoken to 
 Cain, muft be interpreted of an Acceptance by taking 
 away Sin, as the Original imports, N a S H A being ufed 
 for the taking away Sin by the Scape-Goat. 
 
 3. If the Sin of Cain may appear, from thefe, and 
 other Confiderations, to have been the Denial of original 
 Sin (as it is fince called) and maintaining his own Suf- 
 ficiency and Integrity, the Punifhment of Cain will, J 
 hope, deter others from finning after the Similitude of 
 Cain's Tranfgreflion. Thefe Remarks are fubmitted to 
 the Examination of right Reafon. 
 
 * Pbilo jfud&us's Account of what paffed between 
 Cain and Abel before the Murder (though it be for the 
 
 moi f 
 
xciv Preliminary Difcourfe. 
 
 of Revelation : The Elder thought himfelf tobe 
 without Sin, and lelf-IufTicient ; the Younger con- 
 fefTed he was a Sinner (though perhaps not guilty 
 of any wilful Sin) and by fuch Confeffion was 
 accepted, fo that Sin did not He at bis Doer, but 
 was removed from it, and out of the Sight of 
 God. But if there be any Doubt concerning the 
 Interpretation of this Word from what is remark- 
 ed upon this Hiftory, it fignifies, I think, with- 
 out all reafonable Doubt, what we term original 
 
 Sin 
 
 moft Part as wild and extravagant as any Thing con- 
 tained in his other Diifertation^) ieems plainly to autho- 
 rize this Conjecture, and to give us the traditionary 
 Hiftory of the "Jews-, which was current among them 
 at that Time, concerning this Matter. He fays, Vol. I. 
 pag. 191. Edit. Mangey, That " Cain challenged Abel 
 " to difpute with him, that he might get the better of 
 " him by plaujible Sophi/ms, which carry an Appearance 
 " of Probability, ukmti xcn vtQxvon cop^cac-iv." The Mat- 
 ter of fuch a Difputation muft undoubtedly have been 
 of the Ufe, Intent, and Neceflity of the feveral Kinds 
 of Sacrifices, as the fatal Quarrel arofe from their dif- 
 ferent Opinions of this Inftitution. Hence, I think, it 
 may be inferred, that Cain might urge the Abfurdity and 
 Repugnancy to Reafon, in fuppofmg that Remifiion of 
 Sins could be obtained, or reafonabiy required by killing 
 and offering a Beaft to the Deity, and therefore might 
 infift, that the Command concerning fuch Sacrifices 
 was not obligatory. Whereas Abel-, being no way dif- 
 pofed to queftion what he knew to be revealed and 
 commanded by God, had not exercifed his Faculties in 
 fophiftical Difquihtions, or trying the divine Laws by 
 the Judgment and Rectitude of a depraved and erro- 
 neous Underftanding. The Reader may read this whole 
 Diflertation of Philo, where he will find fomething more 
 to this Purpofe, and Phiio calls Cain, pag. 2665 ths 
 felf-cQweited Cain, aokhsisoooy kaix. 
 
'Preliminary Dijlourfe. xcv 
 
 Sin in the Pfalmift's Form of Confefllon, which 
 hath been ib frequently and pertinently cited to 
 prove this Doctrine, fa Sin (CHaTA) did my 
 Mother conceive me. 
 
 Such therefore as underftood the Biblical He- 
 brew Language, and the Doctrines of the Church 
 as therein taught, needed not to have been at a 
 Lofs how to have conftrued this Place in its true 
 Senfe. But the later, or Hellenifiical Jews, and 
 fuch of the Greeks as were Proillytes, mud: re- 
 ceive great Light and Advantage from fuch an 
 explanatory marginal Note. If it be urged, that 
 the Context, even in the Tranllations, was fufn- 
 cient to ascertain the Meaning here, without any 
 marginal Note, fince Man, considered under the 
 Circumftance or Condition of his Birth, horn of 
 a IVoman (Ver. i.) is the Antecedent to which the 
 Words under Confideration mufb refer, and by 
 which they muft be interpreted ; it may be re- 
 plied, that molt Readers are too much in hafte, 
 when there is any fuch Diftance as in this Place 
 between Antecedent and Relative, to ftay long 
 enough to obferve the Coherence and Connection. 
 • It muft have been therefore of great Ufe to catch 
 and fix the curfory Reader's Eye by fuch a fig- 
 nifkant and ufeful Mark in the Margin. 
 
 But the main Part of the Objection feems ftill 
 to remain in Force •, for allowing that the Words, 
 though his Life be bat of one Day, were 
 placed in the Margin at firft, how does it appear 
 that they ferve the Purpofe here fuppofed, in fpe- 
 
 5 cif y ln g 
 
xcvi Preliminary Difcourfe. 
 
 cifying that particular Pollution, or pvwo?, now 
 flyled original Sin? To this I anfwer, 
 
 It is well known, that the Jews had a Tradition, 
 that Adam fell the fame Day wherein he was 
 placed in Paradife, not lying one Night in it ; fo 
 that the Application of this Opinion or Tradition 
 to this Text in Job was telling the Reader, that 
 this PafTage in Job was to be underftood of 
 Adam's Tranfgreffion. This Opinion or Tradition 
 feems to be fnpported by the Jewijh Conftruc- 
 tion of Pf. XLIX. 12. taken notice of by Dr. 
 Lightfoot. The Tranflation in the Englijh Bible 
 is, Man being in Honour abideih not : But the 
 Words muft be rendered, to favour the JewiJIj 
 ConftrucYion, Adam being in Honour did not lie 
 one Night, i. e. in Honour. Though this Part 
 of the Verfe, according to the Jewijh Construc- 
 tion, fufRciently accounts for the Opinion and 
 explanatory Note as here confidered, yet I ought 
 to obferve on this Occafion, that this whole 
 Verfe, taken together, is as full a Proof of the 
 Doctrine of original Sin y as ought to be demanded 
 by fuc'h as confefs the divine Authority of the 
 holy Scriptures. The former Part hath been 
 confidered as far as may be neceffary at prefcnt ; 
 the latter is in our prefent Tranflation, He is like 
 the Beajls that perijh. But the Words, I humbly 
 conceive, mould be rendered, Being vanqnijhcd, 
 or he was overcome, viz. Adam, referred to in the 
 former Part of the Verfe (which Word being An- 
 gular, mull be underftood of one particular Adam 
 
 Of 
 
"Preliminary Difcourfe. xcvii 
 
 or Man in the former Part) they are cut off 
 (excifi font is Pagnimts's Verfion) like the Beafts - 9 
 where Adam mult mean Mankind. * I will fub- 
 
 join 
 
 isi: ftSFBD ^dH ?V b bi ^2 dim a * 
 
 a The Word " ^/^//raliquando fumitur pro prima 
 " Homine, fays A/. «<? Calajio, aliquando pro Homine 
 vC in univerfali." When it has the Senfe of an Indi- 
 vidual, either as the proper Name of Adam, the-firji Man, 
 •or of an Individuum vagum, Man in general, as each may 
 he confideYed Jingly, the fingular Number is ufed in the 
 Verb, Participle, &c. irt Regimen with it ; but when ir 
 is ufed for Mankind collectively and univerfally, the Verb^ 
 CSV. in Regimen feem to require a plural Termination, as 
 fob XXXVI. 25. Every Man (Adam) ?nay fee it, viderunt 
 Pagninus, Hebrew Tin. And where there is a fudden 
 Alteration of the Number in the fame Verfe, as it is here, 
 we muft fuppofe, that the two Senfes above obferved 
 muft be refpeclively given in Conformity to fuch a 
 Change in the Original, to do juftice to it. As the 
 Verb and Participle in this Verfe are fingular, one par- 
 cular Man muft be underftood ; but as the laft Verb, 
 rendered cut off, excifi funt, has a plural Termination, 
 the univerfal Senfe, or Mankind collectively muft be 
 underftood under the Word Adam. 
 
 b This Verb, according to M. de Calajio, fignifles 
 pernoSiavit, hefpitatus, commoratus fuit. The "Jews in 
 this Place, as hath been obferved, take notice of the 
 firft Senfe only, as fufficient to countenance and authorize 
 their Tradition, and Dr. Lightfoot has adopted the fame,., 
 Vol. II. p. 1 323. But 'though the Word has that Senfe, 
 it is not the only one, nor is the Continuance which it is 
 ufed to defenbe limited to one Night's Stay. ' It fignifies, 
 we fee above, fpending fome Time in a Place, which is 
 not to be called a fettled Habitation, and is contradiftin- 
 guifbed to one that is fo. Adam, being placed in the 
 honourable Station of Eden, with the Power of a Vice- 
 Roy over the Creation, did not behave in fuch a Manner 
 as to deferve the Ions Continuance of his Grant during 
 G Life, 
 
Xcviii Preliminary Difcourfe. 
 
 join the original Words of the whole Verfe, for 
 the Reader's more eafily comparing the Tranflation 
 and Obfervations here offered to his Confidera- 
 tion. What I render vanquijhed or overcome is 
 the Paffive of the Verb, which fignifies, in its 
 primary Senfe, to rule or conquer ; in a fecondary 
 Senfe it has been made to fignify to ajfimilate : A 
 Noun from this Verb is, from this latter Conftruc- 
 tion, rendered Similitudes. The Proverbs of So- 
 lomon are called by this Name ; but they are fo 
 ftyled moft properly, I think, from the primary 
 Senfe of the Verb, as the Parts thereof are fo 
 many ruling, mafterly Sentences, commanding a 
 particular Attention and Obedience to their Au- 
 thority. The plain Conftruction therefore or 
 Senfe of this whole Verfe, upon the Jews and 
 Dr. Ligbtfoot's Interpretation of the Verb 
 J a LIN, is this, Adam being in Honour, or an 
 
 honourable 
 
 Life. It was therefore to him no Place of Abode, or in 
 the Phrafe of the Scriptures, no abiding City. So that 
 being foon ejecled upon his Forfeit, the Time of his 
 Continuance there was fo fhort, that he feemed to be no- 
 more than a ftrange Gueft, who fpends fome Time at 
 an Inn, or with an Acquaintance, and then proceeds to 
 the Place of his Settlement. But Adam probably flayed 
 much longer than one Night in Eden ; as long, it may 
 well be afferted, I think, as the ingenious Mr. Worth- 
 ington fuppofes, to perform every thing that is related, 
 or what mull: be fuppofed to be tranfacled from Mofes's 
 Account of this Matter. Yet ftill, fuppofing he might 
 continue fome Months in Eden before his Ejectment^ 
 that Place was no more than an Hofpitium or Diver- 
 forium (as a Noun from this Verb fignifies) compared 
 with that World into which he was. fent, where he was 
 to live and die. 
 
Preliminary Difcourfe. xcix 
 
 honourable Station, did not pcjfefs it one Night j 
 for he was conquered or vanqitijhed, and, by being 
 vanquifhed, all his Posterity, or Mankind are 
 cut off like the Beafis, dying in the fame Man- 
 ner.. Thefe Texts in the Books of Job and the 
 Pfalms will clearly interpret Ecclef. VII. 29. The 
 Original indeed of the Text in EccJefiajies is too 
 plain to need any other Comment than fuch a 
 Comparifon. The Word for Man, whom God 
 is faid to have made upright, is ATH HaADaM, 
 and That for upright is lingular, but the Num- 
 ber is changed to plural in the latter Claufe, as in 
 the Pfalm juft cited. 
 
 As to the Chaldee Paraphraft, and the Jews of 
 that Age, they feem to have converted or perverted 
 every thing to fet forth their own Glory, making 
 every thing to terminate herein. Bo/ducius, a merry 
 Capuchin of the laft Century, copied after this Pat- 
 tern, undertaking to fhew us in Job the original 
 Plan of the modern Church of Rome, with its mo- 
 nadic Ceremonies and Institutions, efpeciallyThat 
 of his own Order *. Schultens fuppofes, that 
 we have the Book of Job as it was penned at 
 firft without any Translation, as at that Time the 
 Hebrew and Arabick Language was the fame, 
 with a fmall dialectical Variation only : So that 
 G 2 the 
 
 * " Ecclefiec Pontificies hodiernam Faciem, praefertim 
 " in facris Sodalitatibus et Ceremoniis, ex Monumento 
 " hocce antiquiffimo exculptum ire voluit, qui Ccetus 
 " fui Antiquhatem idtimam, jam ante iW<?/>//,demonftran- 
 " clam fumpferat in Opere cui Tituku, De Ecdefta ante 
 " Legem, &c," Ib'ids?n, 
 
'Preliminary Difcourfe. 
 
 the Criticifms of fuch, who would prove this 
 Book to be wrote after the Captivity from the 
 Chaldaifins, which they pretend to difcover in it, 
 feem, upon this Authority, to be quite trifling ; 
 of which one t Inftance is produced by this learned 
 Writer. 
 
 If any thing be faid in this Preliminary Dif- 
 courfe, or the following Work, upon the Subject 
 of the Cherubim, that may poflibly awaken the 
 peculiar Attention of the Reader (which has been 
 already fuppofed to happen) and open a more 
 clear and fatis factory View of thofe myfterious 
 Emblems than is to be met with in common 
 theological Tracts and Comments, he is prin- 
 cipally indebted to the Works of the late Mr. 
 Hutchinfon for fuch Information. An inex- 
 hauftible Fountain of divine Wifdom always lay 
 concealed within thefe facred, emblematical Fi- 
 gures of the Cherubim, as exhibited in the Scrip- 
 tures and Sanffum Sanfforum, (hewing to Be- 
 lievers, and ftrongly reflecting the important 
 Doctrine of a Trinity in Unity : But though this 
 living Water was given for the public and gene- 
 ral Ufe, for all who are defirous of having it ; 
 
 yet 
 
 -' " Cbaldaif?ni illi, quos nonnulli captant ex Ter- 
 " minationibus plural, in y pro ED% etiam Hebraica 
 " & Arab'icaivmX. Ditionis, atquevetuftiflimae Monetae." 
 Ibidem. The fame perhaps, upon Examination, will 
 be found true with regard to the Hebrew, in the Permu- 
 tation of the two Letters ££' and D, and a few Inftances 
 more, which are faid to be only de More Gentis, fcik 
 Chaldaeae, 
 
Preliminary Difcourfe. ci 
 
 yet the Woman of Samaria's Words to our Sa- 
 viour may in this Refpect be applyed fingly to 
 each Interpreter of this Myftery, Sir, thou haft 
 Nothing to draw with, and the Well is deep. Be- 
 fides, in Time, an Heap of Rabbinical Fictions 
 and Jewijh Rubbifh had fo covered the Well, 
 that it was difficult to come at the precious, heal- 
 ing Spring. Mr. Hutchinfon cleared away thcfe 
 Obftruclions, and reftored the Well to its firfh 
 Ufe and Beauty : Though I have ufed his Bucket, 
 yet I went for my Water to the Fountain-Head. 
 As I have frequently looked into Mr. Hutchinfon' 's 
 Works, I may very probably have taken other 
 Hints from them, which the Want of a proper 
 Index to his Works makes it difficult to par- 
 ticularize. My Nature, I hope, will never be fo 
 debafed, as to be afhamed of gratefully acknow- 
 ieging Obligations of any Kind, by what Hand 
 foever they may be conferred •, but the Supplies 
 of this Kind call for our ftrongeft Gratitude, and 
 merit the higheft Efteem : And I will dare to fay, 
 that whoever mall perufe the Works of Mr. 
 Hutchinfon with Attention and Impartiality, will 
 find Treafure enough therein to compenfate his 
 Pains, though there may be an Alloy of human 
 Paflions mixed with the rich Ore with which they 
 generally abound. And this furely may be fought 
 for ^with Innocence, notwithstanding the unac- 
 countable Outcries which come from many Quar- 
 ters againft this truly learned Man and his Works. 
 Whoever will advance in Chriftian Knowlege mult 
 G 3 glean 
 
cii Preliminary Difcourfe. 
 
 glean from every Field •, mult fill the Storehouie 
 of his Underftanding with Things both new and 
 old j muft regard Things more than Perfons, and 
 endeavour carefully to diftinguifh between Things 
 good and bad, fi nee they are frequently mixed 
 and offered together. To do this is the Duty oi 
 an honeft Mind, and to be at Liberty to do it 
 is the Privilege of a Proteftant Inftru6ror, who 
 will never do amifs, if he keeps within th6 
 Bounds prefcribed by Apoftolical Authority, 
 Having Gifts , &c. whether Prophecy , let us prophecy 
 according to the * Proportion of Faith. But to 
 reject any Chriftian Inftruction becaufe it may 
 put fome narrow Thinkers out of their fyftema- 
 tical Courfe, muil be called by no other Name, 
 than that of ftifiing Evidence. And if fuch a 
 Practice be fo criminal in civil Cafes, what muft 
 it be in the Chriftian Caufe, and a Minifter of 
 Jefus Chrift, ftationed in the moft pure, reformed 
 Part of the Chriftian Church? God, I hope, will 
 give me Grace to make ufe of all ufeful Helps to 
 promote his Glory and the Salvation of Mankind : 
 I mail freely ufe fuch Ailiftance without Excep- 
 tion, and fo far thank the kind Benefactor, be 
 
 his 
 
 * Rom. XII. 6. Kola rw avxhoyiotv, according to the 
 Analogy of Faith. Avahoyix, Proprietas, Similitude, Pto- 
 portio. Erafm. tf^/Rom. notat,'ai/*;wyiai' eje Congruentia)n 
 Ret ad aliquid relates, K.*T a.vx^oynx.v, Proportione. Crifp. 
 Lex. n%u><pr)ructy Interpretatio divines Scriptures. Idem. 
 And here the ordinary Gift of interpreting Scripture 
 muft be underftood, as the extraordinary will admit of 
 no Rule or Dire&ion. 
 
Preliminary Bifcourfe. ciii 
 
 his Name Hutchinfon^ Clarke \ or Newton. Upon 
 this Principle, I mail conclude this Preliminary 
 Difcourfe with a Paflage taken from the celebrated 
 Mr. Locke *, as appofitely exprefiing what I 
 would have the Reader know farther, without 
 fubicribing to all which that learned Man hath 
 wrote as a Philofopher or Commentator. 
 
 u The fame Reafons, that put me upon doing 
 44 what I have in thefe Papers done, will exempt 
 " me from all Sufpicion of impofing my Inter- 
 44 pretation upon others. The Reafons which 
 44 led me into the Meaning which prevailed on 
 44 my Mind are fet down with it : As far as they 
 44 carry Light and Conviction to any other 
 " Man's Understanding, fo far, I hope, my 
 " Labour may be of fome Ufe to him •, beyond 
 44 the Evidence it carries with it, I advife him 
 " not to follow mine, nor any Man's Interpre- 
 44 tation. We are all Men, liable to Errors, 
 " and infected with them •, but have this fure 
 44 Way to preferve ourfelves, every one, from 
 " Danger by them ; if laying afide Sloth, Care- 
 44 leflhefs, Prejudice, Party, and a Reverence 
 44 of Men, we betake ourfelves in earned to the 
 " Study of the Way to Salvation in thofe holy 
 u Writings, wherein God has revealed it from 
 " Heaven, and propofeditto the World, feeking 
 " our Religion where we are fure it is in Truth 
 44 to be found, comparing fpiritual Things with 
 " fpiritual.*' 
 
 G 4 ELIHU, 
 
 * Preface to St. Paul's Epiftles, 
 
. 
 
 
 * I - "! 
 
 
 
E L I H U 
 
 O R A N 
 
 E N Q. U I R Y 
 
 INTO THE 
 
 Principal Scope and Defign 
 
 OF THE 
 
 BOOK of J B. 
 
CONTENTS. 
 
 Ch. I. The general Defign of the Holy Scrip- 
 tures. 
 
 II. T'he Principal Scope and Defign of the 
 Book of Job. 
 
 III. Paraphrafe and Annotations upon the 
 
 Part of Elihu. 
 
 IV. Other PaJJhges in the Book of Job, re- 
 
 lative to the Subject of this Enquiry , 
 cited and explained. 
 
 V. Objections anfwered. 
 
E L I H U. 
 
 C H A P. I. 
 
 The General Defign of the Holy Scriptures. 
 
 HE Salvation of Mankind by ^w j 
 Jefus Chrift is that one grand 
 Scheme of Providence, which is 
 exhibited to public View in both 
 Teftaments, for the Instruction 
 and Direction of the People of 
 God. " The Old Teftament, as our Article 
 " well expreffes it, is not contrary to the New, 
 " for both in the Old and New Teftament ever- 
 " lading Life is offered to Mankind by Chrift, 
 " who is the only Mediator between God and 
 " Man, being both God and Man.'* This is 
 the Faith of the Church of England^ and the 
 Catholic Faith is this. 
 
 God indeed at fundry 'Times, and in divers 
 Manners, /pake in the Old Teftament unto the 
 Fathers by the Prophets, and in the New to all 
 future Times by his Son, and the Apoftles ; but 
 the Subject was the fame, and the Speaker the 
 
 fame, 
 
4 E L I H U. 
 
 Chap. I. fame, the Voice fpeaking from both being the 
 Voice of God. 
 
 Thefe two Volumes, like the Cherubim, who 
 were placed near, and over the Ark of the Co- 
 venant in the Holieft Place, bear a conftant and 
 friendly Afpecb towards each other, united in, 
 and intent upon carrying on one and the fame 
 gracious Defign of promoting the Glory of God, 
 by Goodwill and Mercy towards Men. From 
 hence are taken the Materials which compofe the 
 auguft Edifice of the Chriftian Church, the Na- 
 ture, as well as the inimitable Workmanfhip of 
 it, undeniably proving the Divinity of its Foun- 
 der. And as this Fabric is raifed for the Ac- 
 commodation and Uie of an innumerable Com- 
 pany of all Ages, and Nations, it confifts of an 
 infinite Variety of Parts, different Points of View, 
 and proper Appointments, contrived and adapted 
 to the Neceffities and Convenience of rhofe for 
 whom it was defigned. Neither is it deltitute of 
 apt Embellifhments, and fuitable Decorations, to 
 engage the attentive Admiration of all that behold 
 it : But what crowns the Spectator's Pleafure, 
 and adds the highefl Relifh to this charming 
 ProfpecT:, is the Proprietor's Invitation to all poor 
 Paffengers to enrich themfelves, from Time to 
 Time, out of that inexhauftible Treafure which 
 is laid up in it, and without which they will 
 never be able to reach the End of their fettled 
 Deftination. 
 
 Curiofity 
 
E L I H V. s 
 
 Curiofity might prompt us to enquire into Chap. I. 
 the Rife, Progrefs, various States, celebrated 
 Heroes, and Acts of the Chriftian Family which 
 we belong to. Philofophers and Legiflators 
 have fpared no Pains to fix and celebrate the 
 Fame of the Founders of their feveral Institu- 
 tions, in order to reflect what Honour they can 
 upon Them and their Difciples. For this Pur- 
 pofe, they are delighted to expatiate upon, and 
 illuftrate the Services they have done for the in- 
 tellectual and moral World •, they delight to 
 tell, how honourably defcended they are, what 
 mighty Improvements from Time to Time have 
 been made by thefe Men of Renown, with an 
 advantageous Difplay of the Importance of each 
 particular Tenet delivered by them. Even in 
 private Families called ancient, no way inftituted 
 for public Service, what Coft and Trouble are 
 Men frequently at to difcover their Origin, with 
 the Actions, Characters, and Exploits of their 
 Anceftors ? What Pleafure does every incidental 
 Difcovery afford, though fuch Difcovery but too 
 often adminifters Food for Vanity, Difcontent, 
 Ambition, and other inordinate Paffions, ex- 
 cited various Ways by vain-glorious Curiofity ? 
 And in thefe Kinds of Refearches, what ridicu- 
 lous, legendary, unfupported Conjectures are 
 produced as full Evidence of their feveral Pre- 
 tentions ? One derives from Jupiter, another is 
 inftructed by Egeria ; One came in with the 
 Conqueror, and another is fprung from the Pa- 
 3 triarchai 
 
E L 1 H U. 
 
 Chap. I. triarchal Druids : All can produce fomething from 
 their refpective Lines, which may challenge the 
 Veneration and Regard of common, undiftin- 
 guifhed Inferiors. But the Chriftian Family and 
 Inflitution is of the higheft Antiquity, and molt 
 diftinguiflied Excellency : It can boaft of a real 
 God, inftead of a fabulous Goddefs, from whom 
 the Chriftians received their Laws, which carry 
 with them and in them undeniable Evidence of 
 a Divine Extract. They are fitted for all Ages, 
 and all Conditions, and actually lead their Fol- 
 lowers into a State of perfect Security and Hap- 
 pinefs. In this Book are recorded the noblefl 
 Exploits of real Heroes, tranfmitted down to 
 Pofterity for their Imitation, which we cannot 
 but look upon with Wonder and Delight. At 
 the fameTime, we have the particular Satisfaction 
 of reflecting, that this our Hiftory is as true as 
 it is full of Wonders, without any Mixture of 
 Falfehood or unfair Colouring to recommend it. 
 It is grand, though fimple ; big with Matters 
 and Events of the greateft Importance, the 
 Weight of which fills the Expreffions with a 
 fuitable Dignity, a Dignity not to be met with in 
 the hiftorical Accounts of prophane Writers. 
 So that the Scripture, confidered only in this 
 View, would demand our Attention before any 
 Compofition merely human. 
 
 But Duty commands us, if Curiofity will 
 not lead us, to perufe this Book, wherein Life 
 and Death are fet before us for our neceffary* 
 
 Choice* 
 
E L I H U. 7 
 
 Choice, immortal Life, eternal Death. Our Chap. I. 
 great Legiflator therefore thus commands, Search 
 the Scriptures, for in them, yv think, ye have 
 eternal Life, and they are they which tejlify of 
 me. St. John, Chap. V. Ver. 29' And in 
 Ver. 46. he tells the Jews, Had ye believed Mok$ 9 
 ye would have believed me, for he wrote of me. 
 And Mofes, it feems, wrote fo plainly and fully 
 upon this Head, as to render all thofe Unbe- 
 lievers, to whom the Oracles of God were com- 
 mitted, without Excufe, upon the Teftimony 
 of Mofes himfelf. There is One that accufeth 
 you, fays the Judge himfelf, even Mofes, in whom 
 ye truji. 
 
 Can any Article of Faith be more ftrongly, 
 more exprefsly, explicitly proved than That of 
 our Church above-cited ? Can any Doubt remain 
 concerning the ancient Jewifh Faith, and the 
 Belief of this important Doctrine, as contained 
 in the Writings of Mofes ? Commenting here 
 would be, what it too often is, obfcuring and' 
 puzzling what is too plain to admit of any Ex- 
 planation. I am induced to fufpeft, that the 
 Old Teftament hath not been rejected or treated 
 with a lefs Regard than it is intitled to, from a 
 Failure of Evidence in the mod important Ar- 
 ticles of Religion : The clear, invincible Argu- 
 ments it affords in Confirmation of them have 
 perhaps rather given the greateft Offence, and 
 provoked the Endeavours of the Enemy to de- 
 face and pull down fuch illuftrious Atteftations, 
 % arjd 
 
8 E L I H U. 
 
 Chap. I. and infallible Characterifticks of the Chriftian 
 Faith. It is the Fullnefs and Copioufnefs, I 
 had almoft faid, Redundancy of thefe Evidences 
 to be met with in this facred Volume, inftead of 
 a Defect in this Refpect, which has united fo 
 many Adverfaries in an Oppofition to it. Since 
 a celebrated Prelate of our Church has obferved 
 this to be the Cafe in the great Fundamental of 
 the Chriftian Religion, I may fairly produce fuch 
 an Authority to fupport my own Opinion or 
 AfTertion, and to obviate any Charge of Singu- 
 larity or Injuftice. The Words deferve particu- 
 lar Attention, as falling from fuch a Pen. 
 
 " Thofe, who deny that Chrift was truely God, 
 " think that, in order to the raifing him to thofe 
 " great Characters, in which he is propofed in 
 **, the New Teftament, it is neceffary to ailert, 
 " that he gave the firfi Aifurances of eternal 
 " Happinefs, and of a free and full Pardon or 
 " all Sins, in his Go/pel •, and that in the Old 
 " Teftamenr, neither the one nor the other were 
 ■" certainly or dijiinclly underftood ." Bp. Burnet, , 
 Art. 7. 
 
 As this judicious Obfervation, made by fo 
 learned and fagacious a Prelate, was undoubtedly 
 built as well upon the hiftorical Accounts of the 
 the ancient Unitarians and Arians^ as of Socinus 
 and his Followers, who had the fame wicked 
 Point in View, fo-has it been verified by modern 
 Practice ; Men of the fame Principles, in thefe 
 our Days, continuallv charging this Part of the 
 
 Holy 
 
E L I H U 
 
 Holy Writings with fuch Abiurdities and Im- 
 perfections of various Kinds, as, if true, muft 
 not only deprive it of its divine Authority, but 
 take from it that Credit which is due and paid 
 to a rational, confident, human Compofition. 
 
 The Adverfaries of this Pillar of our Faith, 
 viz. the Authority of the Frophets, do not, I 
 hope for their Sakes, confider how the other 
 Pillar, That of the Apoilles, will be affected by 
 the Removal of this ; or how Jefns Chrift, or 
 Chriftianity, the Key-Jlcne, which refts upon, and 
 is equally fupported by each of thefe Pillars, can 
 pofiibly ftand io fecurely when one of them is 
 taken away. 
 
 Titufs Declaration, fet down by Sulpitius Se- 
 verus^ concerning the Jews and Chriftians, &c. 
 may be applycd to the Infidel Scheme of deftroy- 
 ing the Authority of the Old Teftament. Cbrijlia- 
 nos {Codices) ex Judais extitijfe, Radice fublatd 
 Stirpem facile pertiuram. Bef:des, one Sect of 
 Unbelievers, the Socimans, fubvert hereby the 
 very Characleriflic with which they defcribe 
 Jefus Chrift, viz. That of an Inftructor fent from 
 God, as he cannot be efteemed to be fo corn- 
 miffioned, or to be a faithful Teacher and Ad- 
 vifer in heavenly Matters, if he commands us 
 to fearch in order to follow the Directions and 
 Authority of a Bock which is of no Weight, or 
 fuch as may not be fecurely depended upon. 
 
 So judicially infatuated are conceited Men 
 
 when they would deftroy the Works of God i 
 
 H 1$ 
 
 
 / 
 
io E L I H V 
 
 Chap. I. It might afford fome Diverfion to purfue thef<r 
 1 Men, in order to expofe iheir Abfurdities, if it 
 would not take one out of a Way, which, I think,, 
 may lead to a better End, and afford more 
 agreeable and ufeful Entertainment to a Chriflian 
 Mind. Obferving the Ways of a common Mad- 
 man will make a thinking, good-natured Man 
 melancholy, in reflecting upon the piteable Ruin 
 of an human Understanding ; but a good Chri- 
 ftian is under a Kind of Torture upon the Sight 
 of an Apoftate or religious Madman," who is 
 employed in digging away the Foundation upon 
 which alone Man can ftand fecurely, and may, 
 in the very next Stroke he levels at this Support, 
 fink himfelf into everlafting Destruction. 
 
 But as in common War-fare we may form a 
 Judgment of the Ufefulnefs and Importance of 
 any ftrong Fort, from the inceffant Attempts of 
 the common Enemy to wreft it out of our Hands •, 
 it is juft fo in the fpirituai. The Pains which 
 have been taken, and the Devices which have 
 been fuggefted to difcredit and invalidate the 
 Authority of the Old Testament, may convince 
 irue Believers how necefTary it is to preferve this 
 Barrier against Aria?is, Socinians, and all Deno- 
 minations of Infidels, in its full Strength, and 
 upon its proper Bafis. 
 
 Our Mailer therefore commands all his Di£ 
 ciples to fearch thefe Holy Books, assuring them v 
 by way of Encouragement, that they will find 
 therein eternal Life, and the Things concerning 
 ; himfelf. 
 
E L I H U ii 
 
 bimfelf. And where elfe, unlefs in the other Chap. I. 
 Part of the lively Oracles of God, fhall we find' 
 fuch a Treafure ? Human Knowlege puffeth up 
 and fwclls, but never fills the Soul : Like all 
 other Enjoyments of this World, it gives no 
 lading Satisfaction. Quod cupide petiit mature- 
 plena reliquit^ may be apply ed to our Thifft after 
 this Kind of Wifdom. That Kind of Satiety, 
 which fo foon determines and imbitters the fhort- 
 lived Pleafufe which attends it, plainly evinces 
 the Juftnefs of the Preacher's Obfervation, He 
 that increafeth Knowlege increafetb Sorrow. In- 
 flead of finding eternal Life, the laborious En- 
 quirer meets with Nothing but empty Specula- 
 tion, unfupported Conjectures, or destructive 
 Schemes of bringing eternal Death upon the 
 whole human Race. Inftead of finding the 
 Things concerning the SavioUr of the World* 
 he mull take up with any obfcure, imperfect 
 Accounts, delivered by lbme little Retailer of dry 
 Fragments, which he has collected from Patriar- 
 chal Tradition, or mixed with fuch Truths as 
 have dropped from the plentiful Stores of the 
 Holy Scriptures, giving himfelf hereupon the 
 Title of a Philofopher. In prophane Writings 
 he will feldom find at the belt any thing more 
 than Amufement, and a vain Titiilation of the 
 intellectual Powers, which foon dies away, lofing 
 all its Life and Reiiih upon its firft Gratification. 
 A frequent Perufal of thefe Performances ferves 
 only to make us weary in our Purfuit, and the 
 H 2 deeper 
 
12. 
 
 E L I H U 
 
 Chap. I. deeper we fearch into them, the more Rottennefs 
 and Weaknefs we difcover : The Head becomes 
 giddy, and the Heart corrupt. But the Book 
 of God challenges a near, though awful Infpec- 
 tion. The Treafures are hidden from the Proud 
 and Carelefs, though ready to be opened to fuch 
 as duly fearch after them, and with a modeft 
 Induftry devoutly endeavour to find them. The 
 Well is deep, but the Water it contains is fo 
 pure and falutary, as to give lafting Satisfaction 
 to the greateft Third, fpringing up withal hi 
 him that drinks it to everlafting Life. The Au- 
 thor and Means of our Salvation are in this Vo- 
 lume defcribed and faithfully recorded. The 
 particular Offices, Acts, and Events, relating to 
 the Mediatorial Scheme,- are herein planned and 
 predicted ; that the Type and Prediction, being 
 compared with the Antitype and eventual Com- 
 pletion, may, like two Indentures, or Key and 
 Cypher, reciprocally and demonftratively prove 
 the Authenticity and Ufe of each other •, fo that 
 were the Old Teftamcnt to be loft, or laid afide, 
 the ftrongeft Proofs of the divine Infpiration of 
 the other muft be weakened, if not deftroyed. 
 
 For my own Part, fince our Lord him kit has 
 referred us to thefe Holy Writings for fuch in- 
 eftimable Treafure and Difcoveries, I am always 
 endeavouring to trace the Steps, and find out the 
 Lineaments of our dear Redeemer. They ap- 
 pear, and gradually expand themfelves in thefe 
 iacred Bocks, till the Perfecting and Fulfilling 
 
 of 
 
E L I II U 13 
 
 of them was accomplished in God's being made Chap. I, 
 Man, and dwelling ampngft us. The Redemp- 
 tion and Salvation of Man being the chief and 
 ultimate End of all the divine Difpenfations, and 
 of the whole Syftem of Nature and Religion,- 
 1 he Revelation and Defcriptjion of the Means, 
 fuited and applyed for the divine Purpofe herein, 
 are the Subject-matter of the Holy Scriptures j 
 and as Man is fir ft to be reftored to what he 
 had forfeited, and then to know how he may 
 behave himlelf in fuch a Manner as to fecure 
 and improve what he recovers, we mint clofely 
 attend to every Information of this Kind as we 
 pafs on, and then we mall certainly find every 
 thing that Man v/ants or can defire: Pleafure, 
 and- Profit, durable Riches, and eternal Life will 
 crown our Labours, and be the happy Effect 
 of our Enquiries. There is, I think, an Analogy 
 between the facred Writings 2nd the Works of 
 God in the general Creation and Diitribution of 
 the BleiTrngs of Nature, as to their feveral Ap- 
 pointments and afifigned Ull-s. God is pleafed 
 to confer an higher Honour upon fome particular 
 Parts of his Donation than others, by refcrving 
 them for his own occafional Services. Thefe are 
 therefore emphatically called his oyon^ being Jet 
 apart for his, that is, a religious Life, and io 
 diltinguifhed, that it is an Act of Propbanation 
 to alter their original Defignation. Several Paf- 
 fages in the Scriptures are to be viewed in this 
 Light i fuch particularly as are explanatory of 
 H 3 the 
 
14 E L I H V 
 
 Chap. I. the divine Attributes and Offices, and the 
 Covenant made between the three Perfons for 
 fhe Redemption of Man ; fuch as point out that 
 Rule of Faith and Trull, which muft be the 
 Foundation and Crown of all our Virtues, and 
 all our Hopes. Thefe Paffages muft be looked 
 upon as a Kind of facred and inclofed Part, fe- 
 parated from others by that important Meaning 
 and relative Application which they demand, 
 and which muft' be fpecially underftood of thofe 
 Points which they were intended to explain, and 
 defcribe. This Djftinclion will be ferviceable to 
 us, and is, I think, neceflary to go with us as 
 we proceed in our Search of the Holy Book. 
 There are many Things in it given to Mankind 
 for common Ufes, for what may be called the 
 daily Bread, wherewith the Soul of Man is to be 
 fupported. Hereby I mean thofe wholefom 
 Leffons of Piety and Morality, which make fo 
 mining a Figure in this divine Work, (o neceflary 
 a Part of the Duty of Man. Thefe indeed feem 
 to be the greater and more affecting Part of thefe 
 Writings, (landing out to common Ufe and Ob- 
 fervation. Like the Exteriors of the human 
 Frame, they are mod ftriking and admired, 
 while the more noble and vital Parts lie more 
 covered and concealed. But mould the lefs folid 
 and fubftantial Parts of the Body fay to the Con- 
 flituents, or eflential Supporters, from whom 
 they receive ail their Life and Beauty, we have no 
 need of you, they may juftly be charged with 
 
 Abfurdity 
 
E L I H U 15 
 
 Abfardity and Ingratitude ; as they might foon Chap. L 
 be fatally convinced, by the withdrawing that 
 Spirit which animates and fupports them, that they 
 are in themfelves no more than Duft. Care there- 
 fore muft be taken to preferve the Honour of thofe 
 Parts which are of the highellUfe and Importance, 
 and not to blend what is appropriated with what 
 is intended for general Ufe, or apply to common 
 Perfons and Things what is to be interpreted only 
 of the deep and fublime Myfteries of Religion. 
 Thefe claim what may be called a natural Pre*- 
 cedence or Priority of Regard from us in our 
 Study of the Scriptures, as thefe and thefe only 
 point out and declare the Means of our Re- 
 demption, and Restoration to fuch a State as 
 may capacitate us for the Reception of any Blef- 
 fing at p relent, or may intitle us to future Fa- 
 vour or Reward. The Rebel muft be pardoned, 
 That Pardon pleaded, and his Attainder re- 
 verfed, before he can claim his forfeited Eftate, or 
 be put upon the Footing of a good Subject. 
 Hence theKnowlege or Acknowlegement of thefe 
 Points or Doctrines are properly ftyled the Fun- 
 damentals of Religion, as the Hopes of pleafing 
 God, or receiving any Bounty from Him can be 
 built upon no other Scheme. Other Foundation 
 than this layeth no Man, that will bear any 
 Weight, or any Hypothefis that may confift 
 with true Reafon and Religion. When we have 
 learned and obferved thefe firft Laws, and are 
 re- inflated in our ancient Inheritance, then the 
 H 4 feveral 
 
16 E L I H U t 
 
 Chap. I. feveral Precepts of Piety and Virtue are given us 
 to profit withal, to fecure and improve what we 
 have obtained by our new Grant, and the free 
 Bounty of Heaven ; then by a right Ufe of this 
 heavenly Food, and the BlelTing of Heaven upon 
 it, we may increc.fi daily in true Wijdom y and in 
 Favour with God and Man. 
 
 If the above Illuftration mould give Offence, 
 inftead of Satisfaction, to fome Perfons, who 
 have been accuftomed to give the firlt Rank to 
 the Duties of the fecond Table, I will endeavour 
 to explain my Meaning in a Way lefs difagree- 
 able, which may recommend it to fuch Readers, 
 clear of Objections. It will, I hope, be granted, 
 as it may be foon proved beyond all reafonable 
 Doubt, that throughout the Courfe of the facred 
 Books, Matters of Faith and Morality are pro- 
 mifcuoufly blended together, and fometimes run 
 into each other, or are fo clofely united in their 
 Contexture here (as they ever ought to be in 
 our Lives) that a hafly or lefs attentive Eye may 
 pafs them over without perceiving the diflinguifh- 
 ing Marks of the Tranfition, or the incommuni- 
 cable Properties of each. In the Hagiographa this 
 often happens, as an intelligent Reader may eafi- 
 Jy obferve. It is not within the Compafs of my 
 prefent Defign to enlarge upon this Point; but 
 I thought it proper to obferve fo much in gene- 
 ral, that we may take care, as we pafs on, to ren- 
 der unto Faith the Things which belong unto 
 Faith, and to Chriflian Morality what properly 
 
 belongs 
 
 l 
 
E L 1 H U i 7 
 
 belongs to the Eftablifhment and Enforcement Chap.'I. 
 of Chriftian Morality. They have the fame Fa- 
 ther, and exact our Afient and Obedience upon 
 the fame Authority. There muft be an infepa- 
 rable Union, and an inviolable Friendfhip be- 
 tween them, Thus united, like Saul and "Jona- 
 than ^ they will be lovely and- pieafant, with Re- 
 gard to our religious Enquiries, as well as in our 
 Lives, and even after Death, in their happy Ef- 
 fects, they fhall not be divided. What Ccd hath 
 joined together •, let not Man pit afitnder. A few 
 Instances however may be produced to explain my 
 Meaning, which fhall be taken from the Hagio- 
 grapha and the Prophets. 
 
 Though the Book of Proverbs is for the great- 
 eft Part made up of Inftances ol this Kind, efpe- 
 cially in * the feveral Deicriptions of IVifdom, 
 
 which 
 
 * Bifnop Patrick obferves upon Verfe 1 8. cf Chap. 
 TIL in his general Argument prefixed to that Chapter, 
 " That if we understand this Verfe, or the Phrafe or" 
 " tKe Tree cf Life, of Chriff, the JVifdem of God, as 
 " Origcn, St. Ambrofe, St. AuJtiS\ y and others do, or of 
 " his Doclrine (which is the lame) it is literally true 
 <c that He gives Immortality, as the Tree of Life in ra- 
 " radife would have done." 
 
 V/ifdom declares, Proverbs VIII. 20. / lead hi the 
 TJ r ay of Right coufufs. Here, and at the 14th ver. as 
 well as many others in this and other Chapters, a Perfon, 
 muii be fuppofed, or a very uncouth Way of fpeaking 
 muft be admitted, not to be fuppofed in the Holy Scrip- 
 tures. But fuppofe that the fecond Perfon of the divine 
 Eflence is characterized under the Name of Wtfdom^ e- 
 very thing is confident. He might fay, Bound Wifdora 
 •is mine (which would be an odd Speech for Wifdom, as 
 
 a 
 
18 E L I H U 
 
 Chap. I. which often require a perfonal Interpretation, yet 
 it may be fufficient to produce one Inftance from 
 this Book to explain my Meaning with regard 
 to the Hagiographa. It is in the XHIth Chap. 
 Verfes 12, 13, 14. Hope deferred maketb the 
 Heart fick, but when the Defire cometh, 'it is a Tree 
 of Life. Wbofo defpifeth the Wordfloall be dejlroy- 
 ed, but he that feareth the Commandment fhall be 
 rewarded^ or be in Peace, according to the mar- 
 ginal Tranflation. The Law of the Wife is a Foun- 
 tain of Life, to depart from the Snare of Death. 
 The former Part of the 1 2 Ver. Hope deferred ma- 
 heth the Heart fick, hath an obvious moral Senfe, 
 but, by being connected with the latter Claufe, it 
 jnuft have likewife a fpiritual one, as therein the 
 
 fpiritual 
 
 a moral Virtue, to fay of itfelf.) It is in character for 
 Him to fay, / am Under/landing, and / have Strength. 
 By me Kings reign, &c. Commentators would find it 
 difficult to prove and verify univerfally this laft Aflertion, 
 and the following Phrafes, upon a Suppofition that Wif- 
 dom, confidered as an intellectual Perfection or moral 
 Virtue, is here to be underftood. But the Senfe is eafy 
 and univerfally true, if the Word be interpreted perfon- 
 ally, viz. That all human Authority is derived from 
 the great Ruler of the World, or that divine Perfon who 
 created all Things, by whom all Things fubfift, and who 
 was fo well known by the Name of JVifdam by the ancient 
 Jews, that the Jerufalem Tar gum hath rendered the firft 
 Verfe of Genejts thus, The Lord created by his Wifdom, 
 as the learned Dr. Allix obferves in his excellent Book, 
 intitled, The fudgment of the Jevjifl) Church againfl the 
 Unitarians. " The Chriftians, fays the Dodtor, call- 
 " ed him the Word of Wifdom, alluding to divers Pla-r 
 « ces, eipeciallv to PJ aim XXXIII. 6. and Proverbs 
 t£ VIII. 14. The Jews commonly called him the fecond 
 " Glory." ' 
 
E L I H U 19 
 
 fpiritual Senfe feems to be the primary Senfe from Chap. L 
 the Phrafes of the Defire cometh — Tree of Life. 
 Thus the moral Senfe is dignified by fupporting 
 and conveying the fpiritual, and the fpiritual gives 
 Strength and Beauty to the moral. Hope deferred 
 tnaketb the Heart fick, is true in the general ob- 
 vious Meaning of the Words, as underftood of 
 the common Affairs and Tranfactions of civil 
 Life ; but another and nobler Senfe appears, 
 when the latter Claufe is explained, and the pro- 
 per Interpretation, of it is given, the Words lite- 
 rally tranflated running thus, The Tree of Life 
 {Jf it arum, perhaps Viventium, according to the 
 interlineary Verfion in Montanus's Bible) the De- 
 fire (or what is longed for) is coming. This ex- 
 plains what fort of Hope or Expectation is prin- 
 cipally meant in the former Part of the Verfe, 
 what fort of Defire is chiefly to be underftood, 
 viz. The Defire of all Nations, what Prophets 
 and Kings fo impatiently defired to fee, that they 
 were in a Manner fick for Want of fatisfying this 
 longing Appetite. This Claufe, with the Verb 
 Subftantive underftood, will, when it is added, 
 fpeak the fame Senfe, which Part foever be pla- 
 ced firft : The Tree of Lives is that Defire or Thing 
 longed for, which is coming, or, The Defire or 
 Thing longed for, which is coming, is the Tree of 
 Lives. Thefe Phrafes are of fo limited a Nature, 
 that they cannot with any Propriety be applyed to 
 any other Meaning than what they (land for in 
 the Scriptures, efpecially the latter, and therefore 
 
 they 
 
20 
 
 E L I H U 
 
 Chap. I. they are here confidered under the Rule of com- 
 paring fpiritual Things with fpiritual. * The 
 Words rendered Tree of Life, or Lives, or living 
 Ones, are the fame ufed by Mofes for that Teit 
 of Obedience and Pledge of Immortality, which 
 was placed in the Garden of Eden •, the fame that 
 was promifed by St. John, as a Reward and 
 Benefit to be claimed by fuch as do the Com- 
 mandments of Him who is the real Tree of 
 Life, and Reftorer of immortal Happinefs. The- 
 lame wonderful Perfon, and his healing Be- 
 nefits, we fee, are the Subject of the infpired 
 Writers, from Genejis, through the Prophets, to 
 the Revelations : He is Alpha and Omega. 
 . To proceed, He that deffifeth the Word fvall 
 be dejlroyed. The Paraphrafe of thefe Words, 
 as given by -f Bifliop Patrick, is not, I humbly* 
 
 think, 
 * As the Expreffions ufecl here are the fame with 
 thofe in Genefis, the Antitype muft be underftood here 
 by the typical Emblem referred to ; though, after the 
 Fall, the fecond Perfon was more particularly defcribed 
 under this Character, as the Fruit of Immortality was 
 reftored and recovered by his affuming human Nature, 
 and fuffering in it. 
 
 f The LXX contradict his Lordfhip, who make this 
 Deftru&ion, I think, come from the Thing or Perfon 
 defpifed, va avid, not 'saifla'; though in oth.er Refpecls 
 they make a ftrange Puzzle here, which looks as though 
 they thought here was a Senfe not favourable to their 
 Way of Thinking. The Word they render n^a/p-xl-:, 
 the Vulg. Rem. Whether the Infallibility of the LXX," 
 or the Church of Rome, may cnrecl: in this Cafe, or 
 warrant fuch Kind of Tranflation, or whether both to- 
 gether can recommend fuch Stuff, I leave to the Deter- 
 mination of common Senfe, -and the ufu'al Meaning of 
 Words. 
 
E L I H U 21 
 
 think, a Senk warranted by the Original : His Chap. I. 
 Lordfhip gives this Interpretation, " He that ' w- ^ v 
 * c defpifes the good Admonitions or Counfels 
 ** that are given him is his own Enemy, and 
 " deflroys himfelf." This is true in general, 
 but not aiTerted or intimated here. The Word 
 rendered defpifth fignifies, fays Leigh , to bold in 
 contempt, or mock at, and is the Word ufed by 
 Ifaiah, where he lays of our Saviour, He is 
 defpifed, LI II. 3. The LXX render it by 
 .:,•, and fo St. Luke XXIII. 11. And He- 
 rod with his Men of War fet him at nought, and 
 mocked him, &c. The PafTage of If at ah, jure 
 cited, was, I think, plainly here alluded to, as 
 a Prediction hereby completed ; in as much as 
 the Evangelift gives us two Words, fet at nought, ■ 
 and mocked, to perfect the Idea of the Hebrew 
 ufed in Ifaiah. The other Expreffion for the 
 Word is likewife applyed to Him, who is em- 
 phatically called the Word, and Wifdom, the 
 LOGOS fpoken of fo magnificently in the Be- 
 ginning of St. John's Gofpel. " The Scorner 
 " of him, or of his Doctrine (which is all one, 
 " fays Bifhop Patrick) fhall be deftroyed," i 
 ftich as difregard, and pay no Attention to the 
 Promifes and Revelations of God, fhall be ut- 
 terly, everlaftingly deftroyed. DeBeR being put 
 without ah Affix (as here) its Conftruction feems 
 to be limited to our Saviour, or the revealed. 
 Will of God. Leigh fays, that " DeBeR haud te- 
 " mere ufurpatur dealiisquam maximi Momenti 
 2 *l San&ionibus, 
 
E L I H U 
 
 " Sanctionibus, quale Pondus non eft in AMeR.'* 
 This Conftruction is confiftent with, and carries 
 on the fpiritual Senfe of the former Verfe, when 
 neither common Senfe, nor Grammar will, I 
 think, authorize any other. Men would do well 
 to confider, how far it may be dangerous to fet 
 at nought, or defpife an Interpretation, which 
 ferves to guard the Reverence due to the eternal 
 Word. The LXX feem to be confounded, or 
 to confound, in order to conceal the true Mean- 
 ing. The Reader would do well to confult Dr, 
 /f Mix's Book before cited, concerning the Word* 
 or LOGOS. In the next Claufe, the Word 
 rendered Commandment is lingular, referring to 
 fome particular Commandment, denoting, accord- 
 ing to Stockius, fpeciatim, the promiffory Part 
 of a Covenant : The Word rendered feareth^ 
 fignifies a religious Deference and Regard. The 
 Senfe therefore of this PaiTage, which will belt 
 comport with the Defign of the Scriptures, with 
 the Context, and natural Force of the Words 
 themfelves, will be, He that awfully attends to, 
 and devoutly expects the Fulfilling of that Part 
 of the Law which points out the promifed Re- 
 deemer, fhall enjoy that Satisfaction or Peace* 
 which he fo paffionately defires. For * the Law 
 
 of 
 
 * If the Pentateuch be here referred to under the 
 Words, Law of the IVife, and called Fountain of Lives, 
 {Vitarum in Mont. Bib.) we may conclude that a future, 
 immortal State, or the Do&rine of Lives, might be . 
 drawn from thence* 
 
E L I H U 
 
 of the Wife is a Fountain of Life. It is ob- 
 fervable, that what feems to relate to many under 
 the Words the Wife, is lingular in the Original ; 
 and as God is principally intitled to that Deno- 
 mination, God the Redeemer, or his Word 
 muft be underftood, as He only or his Word can 
 properly and truly be termed a, or the Fountain 
 of Life. Here Comfort is adminiftred to the 
 Sick, who were made fo by an impatient Ex- 
 pectation of the Redeemer, in alluring them of 
 a certain Accomplishment of the Promifes con- 
 tained in the Scriptures, and kept alive in the 
 various, public Rites and Services of the Church, 
 which ferved to fhew that the Fountain of Life, 
 and Source of all Happinefs mould arife and 
 fpring from thence. The Englijh Annotator upon 
 Dupin's Canon of the Old and New Teftament 
 tells the Reader, that the Hagiographa were 
 called by the Jews Mojhelim, becaufe they were 
 compofed of figurative and fententious Parts : 
 The Word muft come from MoSHeL, to rule, 
 and fo may mean that thefe figurative Parts may 
 be efteemed the principal, as containing under 
 fome Kind of Difguife the great, leading, and 
 ruling Points of Faith and Hope. Let us there- 
 fore perufe thefe Writings in this View, and not 
 as we would a Chapter of Seneca or Epicletus, or 
 a Set of bare moral Fragments. 
 
 If the above Interpretation be difallowed, it 
 
 may furely beafked, what other Law or Wifdom, 
 
 at that Time extant, or recorded for public Ufe 
 
 2 and 
 
E L I H U 
 
 and Direction, could or would be referred to^ 
 and intided by the Holy Ghoft, or an infpired 
 Solomon, The Fountain of Life, or Lives ? I be<* 
 leave to add another PaSTage from this Book of 
 Proverbs, Chap. XXX. 18, 19. for the far- 
 ther Illustration of this Point, and for the Sake 
 of communicating to the Public the true Inter- 
 pretation of it, fuggefted to me by my worthy 
 Friend the Reverend Mr. Watfon, Fellow of 
 Univerjity College, Author of a learned and in- 
 genious Sermon, preached before the Univerfity 
 of Oxford in the Year 1749. The Words in our 
 Engliflj Translation are thefe ; 
 
 There be three Things which are too wonderful 
 for me, yea, four which I know not, The Way of 
 an Eagle in the Air, the Way of a Serpent upon a 
 Rock, the Way of a Ship in the MidSt of the Sea, 
 and the Way of a Man with a Maid. 
 
 Whenever we look more nearly into the Con- 
 nection and Pertinence of fuch Seemingly in- 
 coherent Obfervations, we ihould never lofe Sight 
 of the. general and gracious Intention of the 
 divine Being, in placing fenfible Objects before 
 the intellectual Powers for their Exercife and 
 Afiiftance. The Glafs of Nature refle&s the true 
 Images of Things Supernatural, fo far as we are 
 concerned to know them, and fo far as we are 
 capable at prcfent of understanding them. The 
 vifible Heavens and material SyStem, when well 
 and rightly Surveyed, will exhibit a faithful, 
 though faint Defcription and Pattern of that in- 
 
 vifible. 
 
E L I H U 25 
 
 vifible State, and thofe mod glorious Manfions, Chap. I. 
 which our Redeemer hath prepared in the imma- 
 terial and higheft Heavens for fuch as love and 
 obey him. Suggeflions of this Kind are apt, 
 by exciting a proper Curiofity, to put us upon 
 ufeful Enquiries, which ferve to enlarge our 
 Ideas, and fix our Attention upon the Confidera- 
 tion of natural Caufes and Effects, with their 
 refpective Relations, Combinations, Agreements, 
 and Difagreements. In fuch a Courfe of Study 
 and comparing Things, Analogy will give us 
 the right Key to open an extenfive and delightful 
 View of the fair and boundlefs Field of fpiritual 
 Knowlege. 
 
 But the mod obvious and uppermoft Defign of 
 the Wife Man in thefe Words may feem to be, 
 to propofe to fuch as pretended to underftand 
 and account for every thing, that fell within the 
 Compafs of human Obfervation, the Solution of 
 a few Difficulties, by explaining the Philofophy 
 of fome common Appearances, and fome or- 
 dinary Caufes and Effects, which might be fup- 
 pofed to be molt eafily accounted for, by their 
 being frequently within Notice, and, as fuch, 
 thoroughly known. And truly Thefe are fuch 
 Inftances, as from the Simplicity of their Nature, 
 from their Familiarity, and lying open to a free 
 and full Examination, might be fuppofed, if 
 any might, to be fathomable by the lowed Capa- 
 city. But if the Philofopher, with all his Pride 
 of Reafon and Learning, may find an Anfwer, 
 
 1 even 
 
2 6 E L I B U 
 
 Chap. I. even to fuch Enquires, not to be within his Reach, 
 'and to be too wonderful for human Underftand- 
 ing to give an adequate Account of, he mufl: 
 take Shame to himfelf, and confefs the Holy 
 Scriptures are the Only Books where fatisfactory 
 Wifdom is to be found. And this I take to be 
 one great End of fetting down the problematical 
 Sentences in the above cited Verfes and other 
 Places. But there is frequently a farther, and 
 more important Defign in many of them •, a 
 noble Inftance of which is, I think, contained in 
 the PaiTage now before us, where one of the 
 greateft Myfteries in Chriftianity is eftablifhed, 
 and fo explained as to fatisfy any devout and 
 humble Enquirer, and to give a fufficient Anfwer 
 to a Queftion commonly afked, How can this 
 Thing be ? The Myftery, I mean, is that of the 
 Incarnation, or our Lord's being born of a pure 
 Virgin, who was as much a Virgin at the Na- 
 tivity of our Saviour as before. The ftrange 
 Conflruclion of the Hebrew Words, when ren- 
 dered the Way of a Man with a Maid, obfcures 
 the Senfe, and throws a Veil over the principal 
 Defign of the infpired Writer ; whereas they 
 ought to be rendered, the Way of the Mighty 
 One (GeBeR, explained in Ch. IV. under N. i.) 
 in the or a Virgin. The Word, tranflated here 
 a Maid, is the fame which is ufed in that fa- 
 mous Prophecy of Ifaiah, Behold a Virgin Jbalt 
 conceive, &c. Our Translators, had they been 
 uniform in their Conftructions, muft have ren- 
 dered 
 
E L I H U Z y 
 
 dered this Verfe in Ifaiah, Behold a Maid jhall Chap. I. 
 conceive, and bear a Son, &c. But they would 
 thereby perhaps have left the Prophecy more 
 Undeterminate, which they might probably per- 
 ceive, fince the Word Maid in our Language 
 frequently fignifies a Servant or Jingle Woman, 
 and not always or neceifarily, in the ftricteft Senfe, 
 a Virgin. 
 
 It mud appear, I think, from what hath been 
 here obferved, that the Holy Ghofl in this Scrip- 
 ture hath given us the mod pertinent and fatif- 
 factory Images, that could have been exhibited, 
 to reconcile fuch an incomprehensible Wonder 
 to the Notions of Mankind, and remove the 
 Objection of its being impoffible. A full and 
 adequate Idea of this Miracle could not be given 
 to an human, limited Comprehenfion : But here 
 is fuch a one as is fufficient and intelligible •, and 
 if Chriftianity be condemned in this Inftance for 
 being too myfterious, Nature mult be liable to 
 the fame Cenfure and Objection. I (hall leave 
 my Reader to draw the proper Parallel, and 
 apply the Circumftances of the refpective Images 
 herein fet down, that he may have the Pleafufe 
 of obferving for himfelf, how beautiful, ho.v 
 divine the Analogy between the Wonderful 
 Things, recited in this Verfe, appears to be, 
 when the feveral Refemblances and Similitudes of 
 each mall in the fame Refpects be minutely and 
 exactly compared. That of the Eagle and Ship 
 are alluded to by the Author of the JVifdom of 
 I 2 Solomon, 
 
2 8 E L I H U 
 
 Chap. I. Solomon, Chap. V. 10, n. with fome Particu- 
 lars defcribed, though the Application be dif- 
 ferent. Another fine Illuftration of the fame 
 Kind is added Ver. 12. which feems to be as 
 applicable to the Point above confidered, as to 
 that for which it is produced : This Similitude is 
 an Arrow palling through the Air -, Like as when 
 an Arrow is /hot at a Mark, it parteth the Air, 
 which immediately cometh together again, fo that a 
 Man cannot know where it went through. One 
 cannot help obferving, and inferring from the 
 Similitude of a Ship's palling through the Midji 
 cf the Sea, that the Art of Navigation was well 
 known, and perfectly underftood in the Days of 
 Solomon, who had no Occafion, as fome fuppofe, 
 to keep near the Shore, and make only coafting 
 Voyages : Sailing through the Seas or Ocean 
 (O 2^2, in the Heart of the Sea, as in the Mar- 
 gin of the Englijh Bible) we fee, was fo generally 
 known, as to be a Foundation whereon to build 
 an Illuftration of Things not well known. 
 
 Thus much for the Hagiographa. The Pro- 
 phets (as commonly fo called, and diftinguifhed, 
 in the Canon of the Old Teftament) are fo full 
 of Proofs in this Way, that they cannot, I think, 
 be read with any fort of Satisfaction by an in- 
 telligent Reader, without the Key here ufed and 
 recommended. But as the moral Senfe in the 
 Hagiographa fcems (in common Tranflations at 
 lead) to be the Ground- work (if I may fo fpeak) 
 of the fpiritual, the Revcrfe feems to be the 
 
 Cafe 
 
E L I H U 29 
 
 Cafe of the prophetical Writings. In thefe the Chap. I. 
 fpiritual is generally the moft obvious Meaning, v 
 and projects fo far as to demand the firft Notice and 
 Obfervation. The Myftery of Redemption is flill 
 predominant, even where there is a literal Mean- 
 ing, and a common hiftorical Interpretation to 
 be allowed. Befides this, there is fometimes a 
 fymbolical Senfe, which is fo limited and cir- 
 cumilanced, that no other Senfe can pofllbly 
 fhare with it, or be admitted. Of the myflical 
 Sort, relating to the Myftery of Chriftianity, One 
 may fuffke to be produced, which has been con- 
 sidered amongft others by Dr. Clagget, in his 
 excellent Treatife concerning the dcuble Senfe of 
 Prophecy, printed in the Year 17 10. Hofea XI. 1. 
 When Ifrael was a Child, then I loved him, and 
 called my Son out of Egypt. Whofoever will 
 read the following Verfes, will want no other 
 Comment to convince him, that the former Part 
 of the Verfe mult neceflarily be underftood of 
 the Children of Ifrael* s leaving the idolatrous 
 Egyptians by the Command of God, under the 
 Conduct of Mofes, when they, as a Church, or 
 Congregation of faithful People, were as yet in 
 their f Infancy (not of full Age till their Settle- 
 ment in Palejline) having fuch ftrong Evidences 
 1 3 of 
 
 * The Church, as to the Mcfaic Difpenfation, was 
 then aptly called a Childy juft refcued from perifhing by 
 the Hands of idolatrous OpprefTors, as the great Leader 
 of the Ifraelites himfelf was in his Infancy, and a: 
 miraculoufly preferved and delivered. 
 
3 o E L 1 H U 
 
 Chap. I. of the divine Favour in their Deliverance, that 
 the Prophet's Expreffion is emphatically true, 
 when he tells us that God loved Ifrael (/. e.) the 
 Children of Ifrael As to the latter Part of the 
 Claule, St. Matthew has put the Meaning out 
 of all Difpute. Ch. II. 15. Such as are de- 
 firous of feeing this, and other fcriptural PafTages 
 of the fame Kind, treated more at large with 
 true Learning and Judgment, may perufe the 
 Book jiift cited. It Ihall fuffice here to add one 
 fymbolical Inftance from Ezekiel, with this ge- 
 neral Obfervation upon the prophetic Books ; 
 that in Prophecies where there is a double Senfe, 
 the fpiritual is generally That which demands 
 the firft Notice, by fome Peculiarity in the Ex- 
 preflions, or other commanding Mark of Di- 
 ftindtion, which afcertains the Application. Some- 
 times it happens that the fpiritual is the moft 
 obvious Senfe : In this Place it is fo, whether we 
 look backward or forward, as Dr. Clagget ob- 
 ferves. The grand Vifion of Chebar is the fym- 
 bolical Inftance I would refer the Reader to, 
 Ezek. Ch. I. which is an auguft Image and Re- 
 prefentation of the Covenant between the three 
 Perfons in the Deity, with the Man joined, to 
 redeem fallen Man. This myfterious Emblem 
 gave fuch an Explanation of this divine Scheme, 
 as in fome Meafure fatisfied the Senfes, and an- 
 fwered the common Queftions of, Haw can 
 thefe 'Things le ? The Defcription of the Mo- 
 tion of the Flame of Fire, as defcribed by Ezekiel, 
 
E L I H U 31 
 
 fife reciprocans, corresponds with the Account in Chap. I. 
 Genefis of the flaming Sword, which turned every ^— -v— ' 
 Way \ the latter being in fuch Kind of Motion? 
 rolling within itfelf in perpetual Circulation, as 
 well as the firft Appearance at the Gate of Eden. 
 But I would obferve, as I pafs, that the Text of 
 Ezekiel calls thefe Emblems the Likenefs of four 
 Animals (our Tranflation fays living Creatures) 
 from whence may be demonftrated the Siliinefs 
 and Falfehood of the Jewijh Stories concerning 
 Angels, £sff . Had they been really fuch, Ezekiel 
 would not have proftrated himfelf before them 
 in an Aft of religious Adoration : Neither were 
 they Animals, but the Likenefs of Animals. But 
 to let us know what was intended by the Repre- 
 fentation, we read in the laft Verie of the Chap- 
 ter, after a particular Defcription, This was the 
 Appearance of the Likenefs of the Glory of the 
 Lord ; which reprefented the Regality of the 
 Meffiah, or Humanity with Glory or Divinity, 
 raifed a little higher than the Cherubim, to fliew 
 who prefided in the Mediatorial Scheme. But as 
 there are other PaiTages in this Prophet, which ferve 
 to expound and illuftrate this Vifion by alluding 
 to it, the Reader will, I hope, pardon my citing 
 them, and accept my Remarks upon then], as 
 the Subject is fo curious and important. Ch. VII. 
 20, &c. We read thus. 
 
 As for the Beauty of his Ornament, he fet it in 
 Majejiy ; but they made the Images of their Abo- 
 minations, and of their deteftable Things therein : 
 I 4 Therefore 
 
32 E L 1 H U 
 
 Chap. I, Therefore have I fet it far from them. And I 
 will give it into the Hands of the Strangers for a 
 Prey, and to the Wicked of the Earth for a Spoil, 
 &c. and they fhall pollute my fecret Place, for the 
 Robbers fh all enter into it and defile it. 
 
 The Word rendered Beauty, OV ZeBI, figni- 
 fieSi according to Lexicographers, Stockius, &c. 
 raifed, cmboffcd, projecting Work, cameratum, 
 Currus cameratus, an arched or vaulted Chariot, 
 " quod, fupeme tectus, Speciem tumentis * Uteri 
 " pr^e fe felt." It gives likewife the Idea of 
 
 Glory, 
 
 * The Root from whence the Idea is taken, is, I 
 fuppofe, uTortoife, which is our Englijh Verfion of the 
 Word in Leviticus. The particular Formation and 
 Strength of that Animal have given Denomination to. 
 feveral Things, which refemble it in fome efTential Pro- 
 perties. The Form of what we may call the Ground- 
 work upon which the Cherubim were raifed, did probably 
 bear a Likenefs to the Tortoife, or a Currus cameratus. 
 The vaulted Arch of the Heavens was in fome Meafure 
 defcribed by the convex Side of it ; and the Firmament, 
 or combined Powers of Fire, Light, and Air, as ex- 
 panded or collected in the feveral Orbs within it, fully 
 anfwered the Strength of it, and Ability to fupport the 
 Weight laid upon it. Thefe Powers, fo combined, 
 were denominated from this ideal Root the Hojl of 
 Heaven, rHJOV ZeBAUT ; and therefore God claims 
 this Title, Lord of Hojis, as Part of his incommunicable 
 Sovereignty, which the ancient Idolaters had attributed 
 to an independent, inherent Power in thefe created 
 Agents. The Rabbies, in order perhaps effe&ually to 
 turn our Eyes from too near and curious a View of the 
 facred Emblems, make the Word >^y ZeBI to fignify 
 Bufo ; but Gujfctius well obferves, that there was no Oc- 
 casion to forbid the Eating of this Creature, as in Levit. 
 XL 29. He adds, upon Scripture Authority, that it 
 fignifies " Dcats cum ProtecTmne" 
 
E L I H U 33 
 
 Glory, Pkafure, and Beauty joined, of a Crown, Chap. I. 
 and rich Inheritance, and fignifies likewife an' 
 Animal of a mixed Nature. The Word for Or- 
 nament * fignifies, Lexicons fay, the higheft and 
 moft beautiful Ornament, a Veflure of Gold, the 
 Face ox Countenance of God, Os ejus. B. 32 — 9— 
 103. The Word rendered Majejiy is exprefiive 
 of the Original, which would point out the 
 higheft Elevation, Magnificence, and Excellency. 
 Elihu therefore in Job calls Thunder the Voice of 
 the Majejiy of God. All thefe Exprefiions de- 
 fcribe the Exhibition or Reprefentation of the 
 divine Perfons in the Figures of the Cherubim ; 
 What elfe can they refer to ? Then follows a 
 Defcription of the Abufe •, They made the Images 
 of their Abominations, and of their detejlable 
 Things therein. It may, and I humbly think 
 that the prefix 2 here, as in many other Places, 
 fhould have the Conftruction of de, ex, fecundum^ 
 orjuxta ; and then the Senfe is clear, viz. That 
 the Jews from the Symbol of the Divinity, as 
 from a Pattern of the three Perfons with the 
 Man joined to the Second, took Occafion to 
 found the Worfhip of Images, by making fome 
 fuch for their private Ufe, by worshipping of 
 which they hoped to obtain thofe Bleffings, 
 
 which 
 
 * >*7y HeDI, whofe Expofition, according to Trom- 
 nttus, &c. is int. al. TejHs, and fo Tejlhnony, &c. See 
 what is faid elfewhere upon this Word, which, inftead 
 of Ornaments, fhould be rendered his Witjteffes, as the 
 Cherubim were fo in a moft extraordinary and fignificant 
 Senfe. 
 
34 E L I H V 
 
 Chap. I. which could come only from the original Fi- 
 gures. Rachel's Teraphim might perhaps be fuch 
 Imitations, as the * Cherubim were exhibited very 
 early. However that might be, in after Tmes, 
 when Satan had improved this idolatrous /^bufe, 
 and aped the true Worfhip in this as well as 
 other Inftances, "f* fuch Images filled the Houfes 
 of the Heathen under the Title of Bit Penates, 
 as the Word feems to be derived from Pern, 
 Heads or Faces, of which this Symbol was 
 compofed, Os ejus, as above. For this Reafon, 
 on account of this vile Abuie, God declares by 
 this Prophet, 'Therefore have I fet it far from 
 them -, entirely taken away this Glory of Ifrael, 
 and Excellence of Beauty, which was the high 
 and peculiar Ornament of the Sanftum Sanclorum, 
 
 which 
 
 * From the Scripture Account of Caiiis Banifhment 
 it is highly probable, that there was then a Place fet 
 apart for religious Worlhip, and the Cherubim placed 
 therein. He is faid to be driven from the Face of the 
 Earth. This cannot be underftood of the Earth in 
 general, but of fome particular Part, which, for its 
 diftinguiihed Appropriation to fome high Ufe, is called 
 THE AD AMAH. He was likewife driven from the 
 FACES of GOD: What could thcfe be but the 
 Cherubim ? As by this Expulfion or Excommunication, 
 he was deprived of the Blemng of any Atonement for 
 Sin, which could be made only by fprinkling the Blood 
 of the Sacrifices before thefe Faces, we need not won- 
 der at his defpairing Exclamation : He was cut off from 
 the Benefit of that Atonement which he had rejected 
 and defpifed. Gen. IV. 14. 
 
 f Thefe, I think, were the Images {Teraphim 
 in the Original) confulted by the King of Babylon, 
 Ezck. XXI. 21. 
 
E L I H U 35 
 
 which was done during the Captivity. At this Chap. L 
 Time his Face, or Manner of his Prefence ex- 
 hibited therein, was quite turned from them> and 
 the Robbers, fuch as made no fcruple of breaking 
 open any Fences, or guarded Places, entered 
 into the fecret Place, or Sanclum Sanclorum, and 
 defiled it : So this Prophecy was completed by 
 thefe Ornaments being removed. If the Reader 
 will confult the Critics upon this Scripture, he 
 will find that very learned Men favour the Inter- 
 pretation here offered. 
 
 Thefe following remarkable Expreffions occur 
 likewife in Ezek. Chap. XXVIII. Ver. 14, 16. 
 Thou art the anointed Cherub that covereth, &c. 
 I will dejiroy thee, O covering Cherub, from the 
 Midji of the Stones of Fire. From thefe farcaftical 
 Rebukes of the King of Tyre in thefe Places, we 
 may conclude that in the Cherubim, or divine 
 Similitudes, there was one Cherub known or 
 diftinguifhed by the Titles of the anointed Cherub, 
 the covering Cherub ; otherwife the Prophet's 
 Allufion would have been without Foundation, 
 and his Satire without Force. There would be 
 no Contrail: in the Characters, had not a Perfon 
 been pointed out, who was truly and emphatically 
 ftyled the anointed One, or a Figure referred to, 
 which reprefented the covering Cherub, or great 
 One: And who could this be but the Mejfiah, 
 who was to cover or take away the Sins of the 
 whole World ? The King of Tyre had thought 
 and talked in fo high a Manner, as to aflert his 
 
 own 
 
36 E L I H U 
 
 Chap. I. own Divinity, and to arrogate to himfelf fuch 
 divine Attributes, as incommunicably belonged 
 to the Meffiah, and was therefore properly re- 
 proved by thefe Expreffions of the Prophet. Such 
 therefore as have fuppofed thefe Figures to re- 
 prefent only common Angels, are" hereby un- 
 anfwerably confuted. For unto which of the 
 Angels hath God faid at any Time, Thou art the 
 anointed Cherub that covereth, or O covering 
 Cherub ? An Angel has no better a Claim to 
 thefe incommunicable Titles, than the arrogant 
 King of Tyre. Two other Pafiages in this Book 
 will, I think, put the Matter out of all Doubt. 
 Ch. IX. Ver. 3. It is faid, And the Glory of the 
 God of Ifrael was gone up from the Cherub, where- 
 upon he was, to the Threfhold of the Houfe. XLIII. . 
 3. We read, And the Vifwns were like the Vifion 
 that Ifaw by the River Chebar (See Ch. I.) and / 
 fell upon my Face. Would the Prophet have 
 done this to the material Reprefentative of an 
 Angel, or to an Angel himfelf? And the Glory 
 of the Lord came into the Houfe by the Way of the 
 Gate, whofe Profpetl is towards the Eafl, &c. Is 
 the Application in the leaft doubtful ? Or will 
 Men difpute any longer the intended Ufe of thefe 
 facred Emblems ? Or can it be doubted whofe 
 emblematical Reprefentative this anointed Cherub 
 was, whereupon this Glory refted, to which it 
 came from the Eaft, and from whence it pro- 
 ceeded to the Threfhold, and fo went out into 
 all Lands ? 
 
 1 Having 
 
E L I H U 27 
 
 Having faid fo much above concerning the Chap. I. 
 Cherubim, the Time of their being inftituted, *— "v~- i 
 their Continuance and Removal, I beg Leave to 
 explain myfelf a little farther hereupon. The 
 Deity hath been always pleafed to conftitute fome 
 fenfible Reprefentation of Himfelf amongft Men, 
 or the Sons of God, by which their Faith and 
 Hopes might be kept freiri in their Minds. Sym- 
 bols therefore of various Kinds have been ap- 
 pointed for this gracious Purpofe, according to 
 the different States andOccafions of Man. During 
 the State of Innocence, there was taken out of 
 the vegetable Creation (which was compleated 
 the third Day ) particularly out of the HeZ 
 PeRI, or Trees bearing Fruit after their Kind, 
 One Tree, reprefenting the Elahim, which was 
 fet forth as a Teft of Homage and Obedience, 
 and whofe Fruit, being eaten, was to be an im- 
 mediate AiTurance of the divine BlefTing, and an 
 entire Continuation of the Being of Man. This 
 Hypothefis concerning the Tree of Life, may 
 be farther ftrengthened by what appears to me to 
 be the true Construction of the Paffages, relating 
 to this Matter, in the Holy Books. The Aliu- 
 fions in Ezek. Ch. XXXI. to this Tree let forth 
 the fupreme Excellence and Glory of it, the 
 magnificent Defcripticns therein contained being 
 plainly drawn from this auguft Original, Ver. 8. 
 faying, The Cedars in the Garden of God could 
 not hide Him : The Fir-trees were not like his 
 Boughs, and the Cbefnut-trees were not like his 
 
 Branches- ; 
 
3 8 E L 1 H U 
 
 Chap. I: Branches ; not any Tree in the Garden of God 
 was like unto Him in his Beauty. The Mar- 
 gin of the Englijh Bible refers the Reader to 
 Gen. II. 
 
 It is written, Gen. Ch. III. 8. And they 
 heard the Voice of the Lord God, walking in 
 the Garden in the Cool of the Day ; and Adam 
 and his Wife hid themfehes from the Prefence of 
 the Lord God amongft the Trees of the Garden *. 
 Pagninus's Verfion is in Medio Arboris Horti. 
 From whence I think, that the Word yy may be 
 allowed to have here a Jingular Interpretation, 
 
 and 
 
 * Gen. III. 2. Where the Woman fays to the Ser- 
 pent, IVe may eat of the Fruit of the Trees of the Garden, 
 it fhould perhaps be rendered of the Tree (lingular, as it 
 is in this Place) of THE GARDEN ; and then follows, 
 But of the Fruit of THE Tree, or That Tree (marked 
 with the emphatic H here, Arbor ifia Sanguine viperino 
 cautius vitanda) which is, &c. This Conftru&ion makes 
 every Part confiftent. It appears that in a Dialogue 
 with the Serpent, the W~hole of which is not here fet 
 down, the Woman had given an Account of the Pro- 
 hibition, and had probably faid more concerning thefe 
 tv/o Trees, as more had been faid to her concerning 
 them, than of the whole Garden befides. From her 
 particular Hiftory of thefe the Serpent's Queftion is 
 naturally introduced, Can it be fuppofed that the Fruit 
 of any Tree is withheld from you ? The Anfwer is, Of 
 thefe two particular Trees, which I have mentioned, we 
 may, or are directed to eat of the Tree of THE 
 GARDEN; but of THAT other Tree, which 
 grows in or about, juxta, the Middle of the Garden, 
 we may not, or are forbid to eat. 
 
 The demonftrative H is prefixed only to the Tree of 
 Deftru&ion ; the other Tree was fufficientlv diftinguifh- 
 ed by being called the Tree of THE GARDEN. 
 
E L I H U 39 
 
 and muft require it, if it may bed confift with -hap. L 
 the general Senfe and Acceptation of this Part of 
 the Scripture Hiftory. Now it is here fuppofed, 
 that this Tree of the Elahim might properly, 
 and therefore probably, be ftyled the Tree of the 
 Garden, as it was the principal Tree therein., 
 reprefenting the fupreme Being and Creator of 
 all Things. This Interpretation feems to re- 
 ceive a ftrong Confirmation from the unhappy 
 Pair's flying to it for Protection, upon their 
 hearing the Voice of God, and their Apprehen- 
 fion of immediate Punifhment and Death. They 
 fled for Shelter into the very Midft of that Tree, 
 from whence they had fymbolically and repre- 
 fentatively received all their choicer! Blefiings, 
 and from whofe Fruit they expected the Con- 
 tinuance and Increafe of them. This Token of 
 Contrition, and Senfe of Guilt, with the Wil- 
 lingnefs hereby expreffed of returning to their 
 Duty and Allegiance to their lawful Sovereign, 
 might induce infinite Mercy to pardon Rebels. 
 Befides, the primary Senfe of the Word, here 
 tranflated Life, is according to M. de Calafio, 
 Viventes, Vivi t living Ones, and is therefore to be 
 preferred, where it is not repugnant to the plain 
 Defign and Meaning of the PaiTage where it 
 occurs. In this Place, I think, it mud be ad- 
 mitted, as it will give us the trueft Senfe of the 
 Phrafe here ufed, and be a Means perhaps of 
 ending many Difputes, and iblving many Doubts 
 concerning this Tree. The Puzzle raifcd about 
 I Vita 
 
4 o E L I H U 
 
 Chap. I. Vita or Vita, Life or Lives, might perhaps be 
 1 thrown out by Rabbies, to take our Eyes off from 
 the true Conftruclion of the living Ones. I will 
 add here, by way of ftrengthening this Inter- 
 pretation, a few other Places, where this Senfe 
 feems to be the true one. 
 
 Pf LVI. laft Ver. We read, Wilt not thou 
 deliver my Feet from falling, that I may walk be- 
 fore God in the Light of the Living, ED'Tlil ? 
 This I take to be plainly meant of our blefTed 
 Saviour, as to what mould happen to the hu- 
 man Nature when his Soul mould be delivered 
 from Death, as the former Part of the Verfe 
 fpeaks •, Then He mould enjoy the Light of 
 the living Ones, who are the Light of the Happy 
 in another State. As the Margin of the Englijh 
 Bible here refers to Job XXXIII. 30, I refer my 
 Reader to what I have faid in my Paraphrafe and 
 Annotations upon that Place. 
 
 Ecclefiaftes VI. 8. We read, What hath the 
 Poor, that knoweth to walk before the Living, 
 t3 M nn ? Slfo Living, emphatically fo called by 
 the prefix Ha •, and who are they but tfafc Elahim ? 
 'The living Ones, before whom Man ought to 
 walk, or live as in their Prefence : No other 
 Conftruftion, I think, can give any good Senfe 
 of this PafTage. 
 
 Jer. XXI. 8. The Way of the living Ones, 
 inftead of the V/ay of Life, as it is tranflated. 
 
 Ezek. XXXIII. 15. The Statutes of the living 
 Ones, inftead of the Statutes of Life, gives Force 
 
 to 
 
E L I H U 4I 
 
 to the PaiTages, by fuggefting the Authority of Chap. I. 
 the LegiQator. 
 
 Jeremiah's D»nH TH, Way of the living Ones, 
 mud mean the Worfhip of God, who pre- 
 scribed the Way ; and in Ezekiel, where the 
 Laws of Reftitution are referred to under the 
 Word Statutes, they mould be called the Statutes 
 of the living Ones, viz. fuch as are enacted by 
 God for that fpecial Purpofe, and therefore very 
 improperly and abfurdly termed Statutes of Life? 
 as they were only certain Laws concerning Re- 
 ftitution. 
 
 The original Word for hiding, X^R* in the 
 juft-cited 8th Ver. of Gen. III. favours and de- 
 mands this Interpretation. In the Scriptures, 
 cited by M. de Calafio under this Word, it fig- 
 nifies^>7«^ to a Place of Refuge or Afylum, to be 
 fcreened from imminent Danger. The Noun from 
 it is Sinus or Gremium, the Bofom or Place of 
 Protection ; and as the Verb here is in Hithpael % 
 it is exprefiive of that great Concern and Fear, 
 with which our firft Parents Senfe of Guilt had 
 filled them. Surely they could never think of 
 flying to that Tree^ which had given them their 
 mortal Wound •, this is too great an Abfurdity 
 to be fuppofed. Irenaus rightly judged from 
 this Part of the Hiftory, that our firft Parents 
 were in a State of Repentance, which will not 
 allow us to fuppofe that they would fly from 
 the Prefence of God to Satan's Tree for Pro- 
 K te&ion : 
 
42 E L 1 H U 
 
 Chap. I. teclion : Nay * he exprefsly fays, that " they 
 " did not think of flying to hide themfelves 
 " from the Prefence of God." From this Paf- 
 fage of Imiteus it may be obferved, that if a 
 Senfe of Guilt and Contrition were of themfelves 
 a Propitiation for Sin, our firft Parents had as fair 
 a Claim to it as any of their Defcendants, this 
 Hiftory manifefting the deeped Senfe of their 
 Offence, and Sorrow for it : But they were not 
 eafy till the Promife was given. 
 
 Though Gen. II. 9. tells us that both thefe 
 Trees were in the Midft of the Garden, yet this 
 is faid -firft, and fo principally of the Tree of 
 Life. This Tree of the Elalnm was therefore 
 properly flyled, with regard to the Perfons it 
 reprefented, the Tree of the living Ones {Viven- 
 tium). f It might likewife be rightly fo called 
 from the bleffed Effect annexed to k, or the 
 worthy Receivers of its Fruit. It might alfo 
 be fo named from the Continuation of Life which 
 
 it 
 
 * Lib. III. Cap. XXXVII. « Ab altero enim fe- 
 <c du£tus {Adarti) fubOccafione (r. e. Praetextu) Immor- 
 " talitatis, ftatim Timore corripitur, & abfconditur ; 
 " non quafi poflit effugere Deum, fed confufus, quo- 
 " niam tranfgrefliis Prae ceptum ejus, inclignns eft venire 
 « in Confpeiftum & Colloquium Dei. Timor autem 
 <c Domini Initium Intslli genii cs : Intelleclus vero Tranf- 
 « c grefilonis fecit Pcenitentiam ; Poenitentibus autem 
 " largitur Benignitatem fuam Deus." yide ibi plura. 
 
 f " Arbor autem Vita?, quae pofita eft in Paradifo ? 
 * { Imago fuit futurae Gratiae Dei, quae eft Corpus Do- 
 « mini, quod qui edit vivct in ./Eternum." Aug r 
 Tom. IV. p. 802. Edit. Saftl. 1569. 
 
E L I II U 43. 
 
 itfecured, as every Act of Reservation is juftly Qxajx I. 
 fwd by Divines to be a new Act of Ci cation i '""-v-*-' 1 
 fince by thefpecial Giit of Goci we not only have 
 our Being, but the Continuance oT Lite and 
 Motion, which authorizes and requires the plural 
 Exprefiion here ufed, Life, Life, Life, &c. the 
 Prolongation of human Life 10 any indefinite 
 Time confiding of many Grants or Gifts of 
 Being, or (if I may fo fpeak) particular A els of 
 Existence, continued and infcr.fibly connected * 
 Whereas the Life of the fuprcme Being, Lexi- 
 cographers lay, is in the lingular Number, a$ 
 being but one, independent, entire Act of, or 
 actual Exigence, ever'aftingly the fame, without 
 Parts or Degrees. When the Word for God is 
 Elahim, That being plural ( as fignifying the 
 three Perfons in the Deity') the Word for $vmg 9 
 when following it in Regimen or Appofition, is 
 fometimes likewife plural, as i Sam. XVII. 
 16, 36. in our Verfion living God, literally ren- 
 dered, is the Elahim living, or the living Ones 
 (Viventes). The Word Elahim is fometimes 
 joined with the Word 'H, as 2 Kings XIX. 4. 
 which Variation in different Places may be in- 
 tended to intimate to us the Unity of the Deity, 
 as well as Trinity of Perfons in the Godhead. 
 When another Word is ufed for God, that is 
 fingular, the Word living is fo, as Le EL CHI, 
 to the living God. 
 
 What particular Tree this might be, is no way 
 
 material for us to know. From the diitinguifned 
 
 K 2 Honours 
 
44 E L 1 H U 
 
 Chap. I. Honours of the Oak, this Tree was perhaps the 
 reprefentative Symbol of the Elahim. The 
 Patriarch's Place of Worfhip was frequently- 
 near one of thefe Trees, or under it, as is evident 
 from what is faid of the Oak of Mamre, &c. 
 And the common Maxim, Quercus facra Jovi, 
 proves the Opinion of the Nations, and what 
 was the hiftorical Tradition concerning it. The 
 religious Order and Account of the Druids is a 
 particular Confirmation of this Point, in thefe 
 Parts efpecially, where their Rites were celebrated 
 with great Exactnefs, and a fuperftitious Re- 
 verence paid to this Tree, which gave them their 
 Name. 
 
 Upon a Change in the Nature or Conftitution 
 of Man, and a Neceflity or Expediency of ap- 
 pointing a new Symbol or Reprefentative of the 
 Deity, a Change was probably made in the Tree 
 fo far, that no Fruit mould tempt Man to eat, 
 and thereby repofe a falfe Confidence in its Effect : 
 So that the Produce of this Tree now is fet in 
 Oppofition or Contradiftinction to Fruit, Glandes 
 et Fruges. But the Majefty and Dignity of this 
 Tree is ftill preferved in its Appearance, and va- 
 rious Ufes, it being the King of Trees. But a 
 Community of Names is a farther Proof that 
 the Oak was the Tree which reprefented the 
 Elahim. Take what follows from M. de Calafio, 
 Ed. Romaine, which on more Accounts than one 
 deferves Notice. " rf?tt, juravit, adjuravit, 
 '' Juramenti Obligatione obftriffus juit : Mihi 
 
 " enim 
 
E L I H U 45 
 
 e< enim hsec to-j TVtf videtur efle Idea, ut fignificet Chap. I. 
 " proprie quantum fit Obligationis in Juramento, 
 66 ipfam Juramenti Obligationem ; ficut JQtttt 
 *' totum Juramentum fignificat, omne illud de 
 * c quo Juramentum fit. Et hinc Nomen illud 
 " divinum et mifericors, ZZiTbtfi Juratores y 
 " Fcederatores, Perfona Juramento obligate % et 
 " quando dicitur de S. S. Trinitatis Perfonis, de- 
 " notat illud Gratiae Fcedus , ad quod perficiendum 
 " Perfonse divinae fe Juramento adftrinxerunt. 
 " Radix enim nulla alia eft, ex qua deduci poffit, 
 * c et ex hac fecundum Regulas grammaticales, et 
 " ipfam Nominis Rationem, Originem trahit. H 
 " in hac Voce radicalis eft, et fecundum For- 
 «« mationem rQJ defleclitur. Exinde patet Ra- 
 " dicem eife propriam, et etiam de Deo poife 
 c< prasdicari. Ad hunc Modum de Juramento 
 " divino, quod ad Redemptionem noftram 
 «« fpectat, differit Apoflolus, Heb.Vl. 16, 17, 18. 
 " Hinc clare patet et Deum pofTe jurare, et 
 *' Jurejurando fe adftrinxiffe pro Redemptione 
 " noftra, ut oftenderet nobis Propofiti fui Im- 
 " mutabilitatem •, et propterea Nomen Elahim 
 " in hoc Senfu proprie de Deo ufurpatur. Et 
 " Hominibus lapfis Nomen hoc Confolationis 
 " fummae fuit, Deum non pojfe mentiri -, attamen 
 cc Deum fe Juramento obftrinxijfe ad redimendos 
 *' Homines : Duo hac immutabilia funt, et Fidei 
 " noftra et Spei Anchor* ; et hasc duo Vox Ela- 
 " him clare exprimit. rbtf etiam Quercus, Uex y 
 u Arbor apud Veteres facra: Tunc Temporis 
 K 3 "Res 
 
4.6 E L I H U 
 
 Chin* I. '« Res in Confuetudinem venir, ut Elements, 
 
 v— v—-* t c Btuu, Arbores, 6s?ft 7)^i fierent, et Ideas 
 
 *' Rerum abfentium depihgerent. Ad hunc Mo- 
 
 (i dum n*?tf> Qurrcus, apuci Veteres Signum fuit 
 
 " Foederis Gratis, ct quodammodo inferviit ad 
 
 *' defcribendum, et ad Memorise mandandum 
 
 tc Jusjurandum divinum. 5 ' Kircber gives the 
 
 fime Interrelation of this Verbj and the Noun. 
 
 We may fairly fuppofe that the Tree of Life 
 
 was one or the moil: common Sort, moil fimple, 
 
 innocent, and wholeforfa of the whole KeZ PeRI, 
 
 or Genus of Fruit-Trees. This I infer from 
 
 other facramental inllituted Tokens and Pledges 
 
 of Preservation and Security, viz. Water, Floury 
 
 the feveral Animals ufed in Sacrifices, Bread and 
 
 Wine, &c : Theie iaft were appointed for fome 
 
 Purpofes before the Lcvitical Law, according to 
 
 the tiittoty of Abraham, and Mefcbifedsk*. To 
 
 thefe may be added the Bozv in the Clouds, fet 
 
 apart for a (landing, univerfal Pledge of God's 
 
 prtjferving the World from a fecond Deluge. A 
 
 new Creation for fuch a Purpofe was no way ne- 
 
 ceflary. The Defty furely has a Right to appoint 
 
 jand appropriate any Part of his Work to his 
 
 own Ofes ; and, in all Claims of Service and 
 
 Acknowi ■i-gemcnt, always acls in fuch a Manner, 
 
 $s may facilitate the Obedience of Man, Near 
 
 the 
 
 * This rej^ious Banquet was intended probably to 
 prtSigure what would be the lafi; Symbol of the divine 
 Prefence* a;, now exhibited in the Lord's Supper under 
 | -urance, and by the Participation of Bread and 
 
E L I H U 47 
 
 the bleffed Tree flood the Tree of Death, or Chap. I. 
 Satan, whofe Fruit was fair and promifing, like 
 the delufive Being it reprefented : Knowlege was 
 promifed, and Knowlege it gave •, but the firft 
 Opening was a Difcovery of the Nakednefs of them 
 who tailed of it. They found themfelvesftripped 
 of all Protection, within the Jaws of a mercilefs 
 Rebel, initead of being under the Wings of a 
 kind and almighty Father and Protector. Thefe 
 Trees reprefenting the fupreme Being, and the 
 Adverfary of human Happinefs (as the Altars of 
 'Jehovah and Baal did in after Times) Man, eat- 
 ing of That which was the Tree of Death or 
 Satan, under the Character of the Tree of Know- 
 lege of Good and Evil, became liable to all the 
 Punifhment of open Rebellion, forfeiting every 
 Thing he held under his lawful Sovereign, ac- 
 cording to the Rule of impartial Juftice, was 
 ientenced immediately to be bammed from his 
 pleafant and fecure Habitation, and fent into a 
 wide, uncultivated World, to lead a Life of 
 hard Labour and Mifery. 
 
 The poetical Fictions, built upon this Hiftory, 
 give fome Light and Strength to what is here 
 advanced concerning thefe two Trees. Poets and 
 Mythologifts plainly, I think, borrowed their 
 Hefperidum Horti> and the golden Apples therein, 
 from the Mofakal Account of the Garden of 
 Eden, &c. as the very Word is that which is 
 ufed in Gen. I. 1 1 . for the Genus of Trees bear- 
 ing Fruit, viz. HeZ PeRI. I have fometimes 
 K 4 thought 
 
E L I H U 
 
 thought that Virgil gives the traditional Hiftory 
 of the two Trees above-mentioned in two of his 
 Defcriptions : The Reader will excufe me for 
 fetting them down here, and ufe his own Judg- 
 ment. What is faid in the 6th Ed. feems to, 
 belong to the Tree of the Knowlege of Good 
 and Evil ; the Paffage in the 4th JEneid may be 
 underftood of the Fruit of the other. 
 
 Eel. VI. 61. 
 Turn canit Hefperidum miratam Mala Puellam. 
 
 Hefung the longing Maid, 
 
 With golden Fruit, like all her Sex, betrayed. 
 
 D r v D E N. 
 
 The Virgin, who Hefperian Apples lov'd, 
 Hefings the next. Trapp, 
 
 /En. Lib. IV. 483. 
 
 Hinc mihi Majjyla Gentis monftrata Sacerdos^ 
 Hefperidum Templi Cuftos, Epula/que Draconi 
 Qu£ dabat, et facros fervabat in Arbore Ramos. 
 
 Mere a Maflylian Priejlefs lives, who kept 
 The Temple of th* Hefperides, with Food 
 Supplied the Guardian Dragon — 
 
 And in the Tree preferv'd the facred Boughs. 
 
 If thefe Defcriptions, and fuch like, be held 
 before the true Mirrour of the Scripture Ori- 
 ginal, the fabulous Mixture and Alterations will 
 <3ifappear, and the remaining Facts and Realities 
 
 receive 
 
E L I H U 49 
 
 receive a corroborating Evidence of their real Chap. I. 
 Exiftence, by their having given Life and Beauty 
 to Things which had none in themfelves. Entia 
 Ratioms et Phantaji<e* Creatures of Fancy and 
 Imagination, are incontestable Proofs of corre- 
 fponding Realities, exifting feparately or con- 
 junctly, from whence they are deduced. Were 
 there no true Coins, there would be no Counter- 
 feits. There is no Image without an original 
 Standard, whence it was copyed. Thus from 
 the wonderous Hiftory of Joflma and his Spear, 
 Mars and his Spear, Achilles and his Spear were 
 Formed ; and, like the Roman Ancile, by being 
 mingled together, the Copies are not eafily or 
 foon to be diftinguiihed from the Original : But 
 a near View, under a right Direction, will be able 
 to fix upon that which came down from Heaven. 
 The Reader may perhaps obferve that Italy* 
 the fine Garden of Europe* had one of its ancient 
 Names from this defcriptive Word HeZ 
 PeRI. 
 
 — Hefperiam Graij Cognomine dicunt. 
 
 The Greeks borrowed this, as they did many 
 other Names, from the Hebrews. 
 
 Man having chofen Death, what was to be 
 expected or hoped for in this Situation ? Why 
 truly, that fame Being, without Hope or Ex- 
 pectation, from whom he had fo bafely, fo foolifh- 
 ly, fo ungratefully revolted, freely redeemed 
 him at an infinite Price, and directed him in 
 
 the 
 
5 o E L I H U 
 
 Chap. I. the Way to the real Tree of Life. * Here- 
 upon a new Symbol was proper to fignify the 
 new Terms of Acceptance prelcribed to reftored 
 Man, in order to let him know who were the 
 Perfons upon whom he was to rely for Favour, 
 and by whom alone he could be happy. The 
 Moment therefore he was baniihed from Para- 
 dife, thefe facred Emblems were given and fet 
 up for the Comfort of Man, and an Afiurance 
 of the divine Favour : The Flame fhewed the 
 divine Vengeance againft Sin, and what was to 
 fall particularly upon the fecond Perfon (to whom 
 was joined the Man's Face) in order to blot out 
 all Tranfgreffion, and reftore Man to the Favour 
 of his Creator. And as this Aifurance in the 
 Reprefentation of the Cherubim feemed imme*- 
 diately neceffary upon the Fall, fo it is reafonable 
 to fuppofe it was continued in the holy Line, or 
 amongft the Sens of God, for the fame gracious 
 Furpofes, till it was placed in the Tabernacle, 
 
 and 
 
 * " Non poteft fibi quifquam applicarc Promifiionem, 
 <Je nifi per Symbolum divinitus inftitutum." Heideg. 
 Hiji. Patr. p. 105. To this may be added an Obfer- 
 vation of the judicious Hooker. Eccl. Pol. Book V. 
 Ch. 57. 
 
 " Sith God in himfelf is invifible, and cannot by us 
 " be difcerned working, therefore when it feemeth good 
 <c in the Eyes of his heavenly Wifdom, that Men, for 
 " fome fpecial Intent and Purpofe, fhould take Notice 
 " of his glorious Prefence, he giveth them fome plain 
 " and fenfible Token whereby to know what they can- 
 Ci not fee. For Mofes to fee God and live was im- 
 Ci poffible, yet Mojes by Fire knew where the Glory 
 if of God extraordinarily was prefent, cjfe." 
 
E L I H U 51 
 
 and afterwards in the Temple. That there was Chap. I. 
 an appointed Place, from whence divine Re- 
 fponlls (foetn aped by the Devil in the Heathen 
 Oracles) were given in very early Times to fuch 
 Believers as came to ask Counfel of God, and 
 wanted to know his Will and Ways for their 
 better Direction and fafer Conduct in doubtful 
 Cafes, is plain from Gen. XXV. 22. where we 
 read, And fie (Rebekah) went to enquire of the 
 herd. And where can it befuppofed Rebekah went, 
 but to fome particular Place, fome Houfe of 
 God, where the facred Emblems were placed, 
 from whence Anfwers were given to fuch as came 
 properly to ask Counfel ? The Word, rendered 
 here to enquire^ fignifies, according to Marius, 
 " fcifcitatus, fcrutatus eft, interrogavit cognofcendl 
 * c aut difcendi Causa, confuluit, Confdium aut 
 " Opem pet lit, & paffiva Voce exponitur ali- 
 " quando pro refpondere ;" And what we tran- 
 flate, to enquire, is rendered by Vulg. ut con- 
 fukret, by LXX TrJii^zi -crzfx tijga. Whence it 
 may be farther obferved, that as it is not faid 
 Rebekah went to enquire of any Prophet or Prieft, 
 but of the Lord, the very Jehovah, we are 
 obliged, I think, to fuppofe that fhe went to that 
 fymbolical Prefence of the Deity which was 
 called the Faces of Jehovah, from whence God 
 vouchfafed to anfwer and direct his faithful 
 People, whenever they duly called upon him. 
 The Fact of there being Cherubic Faces during 
 the Patriarchal State is likewife, I think, unde- 
 5 niably 
 
52 E L I H U 
 
 Chap. I. niably confirmed from Exod. XVI. 34. where it 
 is faid, that the Manna was to be laid up, or 
 placed to or before the Faces of the Witneffes, as 
 the literal Tranflation is, according to the EngHJh 
 Tranflation, before the Teftimony. What is called 
 here before the Teftimony, is in the 33d Ver. before 
 the Lord : If this be not a Proof that the divine 
 Prefence was, by thefe Witnefles and this fym- 
 bolical Reprefentation, fuggefted and attefted, 
 or that thefe facred Emblems then attended the 
 Church of God, I know not what can be called 
 Evidence. By the Teftimony we have been ge- 
 nerally taught to underftand the Law, or two 
 Tables, laid up in the Ark or Cheft, which was 
 placed between or under the Cherubim. But the 
 Teftimony here mentioned was before the Ark or 
 Covenant was made. Ifaiah therefore (Chap. VIII. 
 20.) points out the Difference by different 
 Words. The People mewing an Inclination to 
 confult Wizards, &V. are referred to the true 
 Oracles under the Names of the Law and the 
 Teftimony, Torah and Tehuda. By Tor ah is meant 
 the Mofaic Law, or two Tables, laid up in the 
 Ark. By Tehuda the Teftimony or Witneffes^ 
 miVfl» as above in Exod. XVI. which were at 
 the Ends of the Ark, and thefe were in other 
 Words the Cherubim. The written Law might, 
 and was properly called a Teftimony, as bearing 
 Witnefs to the Will of God in Matters tranfacted 
 between him and his People, and in that Senfe 
 was truly oracular. But the other Teftimony 
 
 was 
 
E L 1 H V 53 
 
 was fuch hat j£ox,rv, as reprefenting the three Chap.L 
 Perfons in Covenant to redeem Man, witnefling ^ 
 to each other their refpe&ive Offices and afllimed 
 Parts in the Scheme of Redemption, and de- 
 claring the fame to Man for his Comfort and 
 Dependance, with a Demonstration of their Di- 
 vinity in the feveral Acts and oracular Declara- 
 tions, which proceeded from the Powers which 
 were above and within the Cherubim. 
 
 The Title and firft Verfe of LXXX Pfalm 
 fpeak, I think, the fame Truth: HeDUTH in 
 the Title is the fame Word which is ufed Exod. 
 XVI. and tranflated Teftimony. The Pfalm is in- 
 fcribed to Afaph, the Gatherer, i. e. the Perfon to 
 whom the Gathering of the Nations mould be, 
 of the Gentiles at his firft, of the whole human 
 Race at his fecond Advent. The firft Verfe 
 clears up the Propriety and Appofitenefs of the 
 Title, Give ear, O Shepherd of Ifrael, thou that 
 leadefl Jofeph like a Flock, thou that dwelleft be- 
 tween the Chcrub\ms,Jhine forth. The Suppofition 
 of the Words HeDUTH and Cherubim being 
 fynonimous Exprefiions, or relative Terms, 
 though giving in fome Refpects different Ideas, 
 reconciles the Title and Invocation ufed in this 
 firft Verfe, and makes them illuftrate and ex- 
 plain each other. To this may be added a con- 
 curring Proof from Pf LXXXII. which is 
 likewife infcribed to Afaph, the Gatherer. And 
 both the Meanings of the Word Gatherer, juft 
 now given, are eftablifhed in the laft Verfe of 
 4 this 
 
54 E L I H U 
 
 Chap. I. this Pfalm. Arife, God, judge the Earth • for 
 1 thou Jhalt inherit all Nations. But the Senfe of 
 the firft Verfe of this Pfalm is difguifed by our 
 Tranflation, which is, God ftandeth in the Con- 
 gregation of the Mighty •, he judgeth among the 
 Gods. The true Verfion ought, I prefutrie, to 
 be thus, The Elahim (Feeder at ores, Covenanters, 
 fo plural) placed (the Verb-Subftantive is under- 
 ftood, and the Termination is fingular, to mew 
 the Unity of the Deity) in or for HeDeTH, 
 that is, They were the Teflimony, or Witneffes, 
 there -placed : Then I begin the latter Claufe of 
 the Verfe, The Irradiator (EL) in the Middle of 
 the Elahim (whofe Pofition, by being the fecond 
 Perfon, was between the other two) floall judge ? 
 that is, mall be the Judge of the Earth, or all 
 the Inhabitants of it. 
 
 The harm Nonfenfe (to fpeak no worfe of it) 
 of God'' 's judging among the Gods, is thus difcharg- 
 ed, and the noble Chriftian Senfe reftored, this 
 important Doclrine being plainly taught herein •, 
 That very Perfon, one of whofe defcriptive 
 Titles is EL, or the Irradiator, and who is re- 
 prefented in the facred emblematical Figures oi 
 the Cherubim as the fecond of them, and there- 
 fore placed in the * Middle, or between the other 
 Two, is HE who mail gather, and judge all 
 
 Nations, 
 
 * yp, the Word here ufed, fignifies, according to 
 Kircher, an effential or moft intimate Part when applyed 
 to Subftances, as the Heart in Man: Such was the 
 fecond Perfon, as defcribed here, in the Middle of the 
 divine Effence, as reprefented in the Cherubir,. 
 
E L I H V $$ 
 
 Nations, who ftiall be gathered together by his Chap. I. 
 Command at the laft Day for that Purpofe. 
 
 Though fome Moderns have queftioned whe- 
 ther Ezekiel's Vifion is to be underftood of the 
 Cherubim in the Sanflum Sanfforum, yet Iren<eu$ 
 cites the latter part of this very firft Verfe of the 
 LXXX Pfalm, and applies it to the Perfon 
 
 nxO-ny-tv© 3 im Xipvftiu, " who fate over or above 
 " the Cherubim" who was in David's Time in- 
 voked as the Shepherd of Ifrael, afterwards of 
 the Gentiles alfo, both making one Fold under 
 one and the fame Shepherd. The Cherubim are 
 called like wife by Irenaus rx Xs^i* mpxTrgocruTrx 
 (?wov is the Subftantive) " the Animals with four 
 " Faces," and he fays farther, Vpoo-anr* avrm 
 
 tixovtt; -rr>q TrppJfj.ixTEias tx via ts 0sk, <; Thefe VifageS 
 
 <c or Per/ens (as the Greek Word properly fignifies) 
 " were Refemblances of, or ferved to defcribe the 
 ct Difpenfation of the Son of God, * " in other 
 Words, the Chriftian Oeconomy. This Paffage 
 of Iren^us is cited only to prove that EzekieV% 
 Defcription of the four Animals, or the Vifion 
 of Chebar, was applyed to, and underfbood to 
 be defcriptive of the Cherubim, that thefe were 
 the Figures, or that Likenefs, therein referred to. 
 
 1 have no Occafion to confider Iren^us's Manner 
 of allegorizing upon this Subject. Theodoret, in 
 his Queftions upon Gene/is, fpeaks of this as a 
 fettled Point, viz. that Ezekiel's Vifion was a 
 Defcription of the Cherubim, &c. The Reader 
 
 will 
 * Paar. 221. Ed. Grah % 
 
5 6 E L I H U 
 
 Chap. I. will compare this Pafiage of Iren<eu$ with the 
 'Affertions or Intimations of thofe, who would 
 perfuade us, that the Defcription of Ezekiel's 
 Cherubim had no Relation to thofe which were feu 
 up in the Holy of Holies ; and if Authority 
 may have any Weight, let that of Iren<eus be put 
 in one Scale, and as many Moderns as they pleafe 
 in the other. 
 
 But moreover Levitt XVI. 2. tells us that 
 the Mercy -Seat was over, upon, or above the Ark : 
 Here was the Appearance of the Lord, the Cloud 
 or Glory, which was a well-known Symbol of the 
 divine Prefence. And Ver. 13th of this Chapter, 
 this Mercy^Seat is faid to be upon the Teflimony, 
 the HeDUTH (plural, the Interpretation of 
 which is in this Place, I think, Witnejfes) the 
 reprefentative Emblems which were at each End 
 of the Ark, fo under the Mercy-Seat, as joint 
 Supporters of it. Hereby it is plainly, though 
 emblematically fignified, that all the three divine 
 Perfons were the Foundation of the grand Scheme 
 of Mercy or Redemption, and were equally en- 
 gaged, or engaged themfelves to fupport it ; 
 though the fecond Perfon was illuftrioufly diftin- 
 guifhed in both his Natures upon the Mercy- 
 Seat, by a particular Reprefentation, as he was 
 the principal Agent in this aftonifhing Scene : 
 He therefore, for what he did and fuffered in 
 his human Nature, appeared as inverted with the 
 regal Dignity j and the Elahim (fuch is their 
 Good- Will towards Man, and Delight in every 
 
 Thing 
 
E L I H U 5? 
 
 Thing which promotes the Happinefs of MenJ Chap. I. 
 agree in giving Glory, and Honour, and Thanks 
 to King Mefllah, to Him that fate on the Throne , 
 who liveth for ever and ever, Rev. IV. 9. 
 
 It appears from hence, that there mull have 
 been two diftincl: Reprefentations of our Lord, 
 one above the Cherubim, another upon the Mercy- 
 Seat in the Cherubim, to ferve the particular Ules 
 and Purpofes juft mentioned. 
 
 If the above Account be allowed, as, I think, 
 it is well fupported by the Authorities juft cited, 
 to which I may add* Pf LXXXI. 5, thefe fa- 
 
 cred 
 
 * Our Translation runs, Tir.s he ordained in Jofeph 
 for a TefKmony, when he went out through the Land of 
 Egypt. The Word rendered Tefiimony is HeDUTH, 
 plural ; and the Wordier Should be placed before Jofeph, 
 and omitted where it is : The Tefiimony, or HeDUTH, 
 was or were ordained, placed, or cenjiituted for the Sake 
 of "Jofeph, or thofe People who were defcribed under 
 that Name. I have frequently thought that Part of the 
 feventh Verfe of this Pfalm, I anfwercA thee in the fe- 
 cret Place cf Thunder, referred to the oracular Voice 
 from the Holy of Holies, and the Directions given from 
 thence to the Ifraelitcs when in Egypt, as the Applica- 
 tion of the Words to common phyiical Thunder is by 
 no means, I think, warranted by the Expreflions of 
 the Pfahnij}. As I find fufficient Authorities to vindicate 
 this Opinion from the Imputation of Singularity, I will 
 lay them before the Reader, that he may be the better 
 able to judge of the Matter. 1 will cite thefe as they 
 He mGlaffws, Lib. IV. Tra&. III. Obferv. XIV. De 
 jhfomi tie- Propria. ' Quo de Nomine (Boewsg/es) lubet 
 4 afcribere verba Heinfij.m Ariftarcho facro, fcuExercit. 
 * facris (upzr Nonni Paraphrajia injobannem, pag. 277. 
 " nyy~\ h. eft, FrWfejtia di\ ihae Majeftatis Spirituf- 
 " que illius (ut Hebnei vocant) Voce uDV^, feu Tomtru 
 notatur. Pf LXXXI. 8. In Sarete Ttmltrjd g'udivi te ; 
 
 L nb» 
 
5 g E L I H U 
 
 Chap. I. cred Emblems were with the Ifraelites in Egypt 
 (as they certainly were in the Wildernefs) where 
 the Abufe of copying them for private Worihip 
 might give Occafion for thofe odd Conjunctions, 
 which appear in the Egyptian Hieroglyphicks. 
 Thefe Figures, being deftroyed with the Temple, 
 have no Exiftence now but in the Defcriptions of 
 Ezekiel and St. John. The fuller Exhibition of 
 the principal Part of them in the Union of the 
 divine and human Nature, and the Sufferings of 
 the Median when on Earth, have fo far realized 
 thefe Reprefentations. 
 
 I fhall only add upon this Point, that there is 
 likewife an allegorical Senfe and Interpretation to 
 be attended to in reading the Scriptures, an In- 
 flance of which St. Paul has given us in the 
 Hiftory of Hagar and Sarah. 
 
 I have been the more careful in noting and 
 ftating the above Diitinction, becaufe the prin- 
 cipal Part and leading Defign of the Scriptures, 
 in (lead of keeping its Station and Right of Pre- 
 eminence againft all facrilegious and levelling 
 Attempts upon it, feems to be in danger of 
 
 being 
 
 *' xibAha, Ppfas a.7rcx(v<px 9 Symmacbushabebzt. Chaldaus 
 
 « iiiud trjn -mos fie vertit, nu n>£D nnjo 
 
 " TOIX"? in Loco abjeondho D omits Majejintis mea: 
 " Quod ut plurimum cumTonitru divinze Majeftatis Pla- 
 « cita &SacraexponebatDeus, quemadmodum & Legem 
 " tulit Exod. XIX. 19. Unde & Tonitrunon raro 'Tip, 
 " Voxy ru-pnunquam Vox Do?mni, Pf. XXIX. & fi Dei 
 « Vox nrceclat, ^p j-q dicitur, qua; Prophetic Species 
 " Hebraeis erat, quia cum Tonitru plerumque de futuris 
 K monebantur." 
 
E L I H U S9 
 
 being quite overthrown and confounded by the Chap. I. 
 modern Method of commenting upon and ex- 
 plaining the Scriptures. Many Paflfages, applyed 
 by Jews and the firft Chriftians to the Mefllah, &c. 
 have been interpreted in fuch a Manner, as 
 though they terminated in the Type, without 
 any farther View ; and others, though not 
 capable of being applyed to any mere Man, have 
 with great Violence been diftorted to fuch an 
 Application. Thefe Attempts are commonly 
 defended by faying, it is for the Benefit of Re- 
 ligion in general, to diftinguifh between certain 
 and doubtful Evidence, and not flrenuoufly, or 
 perhaps at all infift upon the latter : But this is a 
 fallacious Pofition (though an ufeful Diftinftion 
 when rightly applyed) and has, I fear, done the 
 Chriftian Caufe much Harm. For if every Part 
 of our Evidence may be called doubtful, where 
 a Doubt may be raifed by any cavilling Sceptick, 
 the Fable of the Horfe's Tail will be fatally ve- 
 rified in this Cafe, and Religion quite ftripped of 
 every fingle Proof, and Kind of Evidence, with 
 which it abounds. It was faid, there was no 
 Opinion fo wild and abfurd, but what was held 
 or defended by fome Philofopher •, and it may 
 be as truly affirmed, that there is no Proof or 
 Evidence of Religion fo clear and ftrong, that 
 hath not, or may not be capable of yielding a 
 Doubt to a Mind difpofed that Way. P>r- 
 rhonifm was an Offspring of Deifm, and (till 
 fubfifts in it. Such Performances now hinted at 
 L 2 are 
 
E L I H V 
 
 are many, and too well known to need any par- 
 ticular Catalogue, or Reference to them. 
 
 But firice the Books of the Old Teftament, 
 which our Saviour commands us to ftarcb, were 
 to bring us to Cbriji, by the Informations con- 
 tained in the various Parts thereof, whoever en- 
 deavours to cover thefe directing Lines, or to 
 remove and confound thofe ferviceable Marks, 
 which are placed therein to lead the Chriftian to 
 this End, would deprive us of the nobltft Ufe 
 of thefe divine Guides, and may be faid to make 
 the Word of God of none EffeEi. For if the 
 entire Meaning of thefe Scriptures be made to 
 ftop at a moral Senfe, without any farther View, 
 they Hop ihort of Salvation. And if fo, what 
 great Difference will there be, between making 
 them of none Effect, or making them ineffectual 
 to the End they were given, i. e. a Revelation 
 of the Means whereby Men might expect and 
 obtain Salvation ? Many Paffages, eftablifhing 
 and relating to the fundamental Articles of Faith, 
 are fo expreffed or circnmftanced, are fo limited 
 or peculiarly appropriated by the neceffary Con- 
 ftruction of them, and an Incapacity of their 
 being otherwife underftood, that an honeft Mind, 
 I think, cannot miftake their Meaning. If I 
 have been miftaken in any of thefe Inftances, 
 which are produced in thefe Sheets, the Error 
 proceeds from the Fear of a facrilegious Invafion 
 in this Refpect, and an undiftinguifhing Appli- 
 cation of many Places to the common Purpofes 
 
 of 
 
E L I H U 6f 
 
 of human Conduct, or Hiftory of private Life, Chap. I. 
 which feem written to explain the grand Doctrines 
 of the Mediatorial Scheme, and are therefore to 
 be regarded as a Kind of facred Inclofure, iepa- 
 rated to this holy and high Ufe. In thefe Cafes 
 it is lefs dangerous to rob Man than God, as 
 Man himfelf would be the only SufFerer by fuch 
 a Wrong. Let us fuppofe, by way of Inftance, 
 that the celebrated Prophecy in Job concerning 
 Faith in a Redeemer, a Refurreflio-n, or future 
 'Judgment, ■ fhould be interpreted to mean no 
 more than that Job mould be reftored to his 
 former State and Prcfperity in this Life, would 
 it net be an high Act of Sacrilege, to vereft fo 
 early and full a Proof of thefe grand Points out 
 of the Hands of the Lhurch, fhould this Scrip- 
 ture be written, according to ancient and general 
 Opinion, to point out or eftabiiih the Refurrec- 
 tion of the Body, cur Saviour's Incarnation, 
 and Coming to Judgment ? On the other Hand, 
 fhould thofe Scriptures, which are fuppofed to be 
 Part of what one may call the divine Inclofure, 
 be Matter only of common Hiftory and In- 
 ftruction, the Lofs is not great, and a Zeal for 
 the Honour of God, and the Good of Man, will 
 ftrongly plead for Pardon, or be efteemed an 
 honeft Miftake. Conjectures, which are merely 
 Shy and more efpecially fuch as are new, mould 
 be well examined, before they are received 
 as real Truths, or before they are admitted to 
 the fame Rank and Credit, which is due to ancient 
 L 3 and 
 
6z E L 1 H V 
 
 Chap. f. and generally received Interpretations. What. 
 is offered to the Reader of this Kind in this "Work 
 defires to be viewed only in this Light, is not ob- 
 truded upon any one, but is only propounded to 
 the Public, and fubmitted to the Examination 
 of an impartial Trial, without expecting an im- 
 plicit Affent, much lefs an approving Reception, 
 upon the Authority of fuch a Writer. I have 
 taken what Care I could not to deceive myfelf or 
 others by fanciful Reveries, or laying more Strefs 
 upon any Part than it is formed to bear. Neither 
 have I any Liking to new Interpretations as fucb> 
 or any Fondnefs for an Hypothefis of my own. 
 A ftrict Jealoufy of Self is proper on fuch Oc- 
 casions ; and if any Part of this little Work be 
 contrary to the Senfe and Judgment of my Su- 
 periors in Station and Abilities, to whom I owe, 
 and mall aways pay a due Deference, I mall fly 
 falter from it than I embraced it. 
 
 Perfons of great Learning and Piety have, 
 perhaps without fufficient Reafon*, applyed more 
 
 to 
 
 * " Multum certe omnibus Seculis pafla eft Veritas 
 * c a duobus Hominum Generibus, altero eorum qui 
 4< Omnia in Jllegorias, et Senfus (quos falso vocant) 
 44 Jpirituales vertunt, altero eorum qui Omnia nude ac 
 *' ad Literam exponunt, t5V. Pocock Not. Mif. 176. 
 
 I add here what Dr. Hammond obferves upon Matt. V. 
 21. concerning the Jezvifi Rules for interpreting the 
 Scriptures. 1. rsjnyft£', Hearing, when any Fact is 
 recited, or hiflorical Senfe explicated, which to have 
 heard is fufficient without any more. 2. f^TUtt, myjlical 
 Expofition. 3. ^IHOj parabolical Expofition. 
 
 Hulftus's Rules for myftical Interpretation are thefe, 
 1. " Ut LiteraTextus exa&am contincat Similitudinem, 
 
 " quse 
 
E L I H U 63 
 
 to Myftery than ought to be fo applyed, and Chap. I 
 may have rendered other Parts, which require v "" 
 fuch an Application, lefs ferviceable by being 
 under the like Sufpicion of a perverted, fanciful 
 Conftruction. But as I find the Scheme of Re- 
 demption to be the uppermoft Concern and chief 
 Leflbn of the divine Book, I dare not check a 
 rightly difpofed Imagination in its Sallies this 
 Way, or judge by my own dim Eye of the more 
 perfect and clear Sight of another. All that I 
 can once more afiure the Reader of, is, that I 
 place Nothing before his View but what I think 
 to be the real Growth of the facred Grove. The 
 Fruit here prefented is gathered for the public 
 Tafte and life, and if it be not as palatable to 
 others as myfelf, they are at Liberty to lay it 
 afide •, and I fhall be no farther concerned or cif- 
 pleafed, than I am that the Features of other 
 Men are not the fame v/ith mine. What I like 
 myfelf, I offer to the World, and That fhould 
 give no Offence : What others have offered, I 
 thank them for, as I have fome Way or other 
 received either Pleafure or Profit from them,' 
 though I cannot like every Part of the Enter- 
 tainment. 
 
 L 4 From' 
 
 s * quae myfticum ilium Senium includat. 2. Ut omnes 
 « Contextus Circumftantis Tranfitioni a Iiterali ad my- 
 « ; fticum Senfum faitem non repugnent, fi non jubeant. 
 M 3. Tertia f feu Lex) quae praecipua eft, ut myfticus 
 '< iile Senfus, qui dicitur, cum Analogia Fidei, quae 
 «* totam Scripturam pro Fu;id?.mento hatet, optime 
 " conveniat." Theol. Jud. Pax: prima de Alejfia t p. 443, 
 
E L I H U 
 
 From what hath been already faid, as well as- 
 what will be faid in what is to follow, it will be 
 obferved, that the divine Authority of the Scrip- 
 tures is here prefumed, or confidered as a Pojiu- 
 latum, upon which the prefent Argument is built 
 and proceeds. To what Degree the Penmen of 
 the Holy Writings were infpired, and whether the 
 Words, as well as Sen/e, were dictated by the 
 Holy Spirit, are Queftions foreign to the prefent 
 Undertaking. Authors, who have profeffedly 
 written upon this Subject, may be confulted by 
 fuch as want Satisfaction in this Point. I will 
 only obferve by the bye, that the Declaration of 
 St. Peter upon this Subject feems to favour their 
 Opinion, who think that the ExpreJ/ions, as well 
 as Matter, proceeded from the Holy Ghoft. For 
 the Prophecy, or Prophecies, came not in old Time y 
 fays the Text, by the Will of Man ; but holy 
 Men of God fpake as they were moved * by the 
 Holy Ghoft. Paraphrafed thus, " For none of 
 •* the Prophets of any Time have undertaken 
 M that Office on their own Heads, or prophefied 
 " their own Fancies or Perfuafions, but all the 
 " Scripture Prophets have been Men called and 
 " fent by God on his MelTages, and infpired 
 V and inftructed by the holy Spirit of God in 
 " every Word which they have delivered. 5 ' 
 
 This Interpretation feems to be ftrengthened 
 by the original Word tranQated /pake, as com- 
 mented on by Dr. Hammond in another f Place. 
 
 The 
 * *<go|*ivoi, carried, in Hammond's Margin. 
 ; Afts VIII. Note 6. 
 
B L I H U 6g 
 
 The Verb iXuXwt muft, I think, be generally Chap. I. 
 understood of the actual Utterance of Concep- 
 tions, and fignify what proceeded out of the 
 Mouth : They not only conceived, but [pake as 
 they were moved by the Holy Ghoft. This 
 occafional Remark is fubmitted, as I pafs, to 
 the Confideration of unprejudiced Readers. 
 
 But upon a View of that divine Imprefs and 
 Image, which is ftill fo vifibie and venerable in 
 them (notwithstanding fome little Injuries which 
 Accidents and Malice may have caufed in them) 
 one cannot help trembling to reflect on the Liber- 
 ties which have been taken by bold Critics, who 
 have treated thefe Books with as much Freedom, 
 and idle Conjecturing, as though they had been 
 of no more Confequence than the Epiftles of, 
 Phalaris, or an old Play-book. Should the 
 Scriptures by fuch irreverent Ufage lofe their due 
 Authority, and thereby their intended Influence 
 over the Minds and Actions of Men, what Ac- 
 count will fuch presumptuous Writers give of 
 thefe their Works ? It deferves the mod ierious, 
 timely Confideration, how near fuch injudicious 
 Attempts may approach to an irremifTible Crime, 
 by depreciating thefe Writings, and bringing 
 them down to be meafured by the low Standard 
 of human Compositions. Such as entertain, or 
 would inculcate an higher Opinion of the New 
 Testament than the Old, or pretend that it has a 
 fuperior Authority, know not what they fay, nor ; 
 whereof they afHrm. If they believe the divine 
 
 Authority 
 
66 E L I H V 
 
 Chap. I. Authority of the New Teftiment, they mult 
 believe That of the Old, fince we are affured 
 upon Apoftolical Authority, that ALL Scrip- 
 ture is given by Inspiration of God : And when 
 this was faid, there was no fettled Canon of Scrip- 
 ture but That of the Old Teftament, which was 
 the facred Volume referred to by St. Paul. Aa 
 his Words contain fo full and undeniable a Proof 
 of this important Truth, declaring and pointing 
 out at the fame Time the fpccial Ufes of this 
 invaluable Gift of God, I mail recite them, that 
 it may appear upon what Foundation I have laid 
 and raifed my little Structure. All Scripture is 
 given by Inspiration of God, and is prof tabid 
 for Doclrine, for Reproof, for Corrsclion, for In- 
 firutlion in Right eoufnefs, that the Man of God 
 may be perfetl, thoroughly furnifhed unto all good 
 Works. The general Divifion above fpecified, or 
 Refolution of the fubject Matter of the Holy 
 Writings into fuch Parts as relate either to our 
 Rule of Faith, or Rule of Practice, falls in 
 with, and is conformable to this apoftolical De- 
 lineation of the Parts and Purpoles of the divine 
 Books. What feems to be more particularly 
 pointed out by Inftruclion in Right eoufnefs, will be 
 farther obferved in the following Chapter- 
 But whilft I ftand to review the Ground I have 
 paffed, a Reflection or two arife in my Mind, 
 which demand my more particular Notice, and 
 may deferve the Confideration of many. 
 
 If 
 
E L I H U 6 7 
 
 If thefe Scriptures are divinely penned, are of Chap. L 
 fuch Dignity in themfelves, and of fuch infinite 
 Concern to us, if all other Knowlege, compared 
 with what may be here known, be no better 
 than Dung, and all other Books, with regard to 
 their Ufe and Excellency, even the moft curious 
 or entertaining, be no more than a founding Braft 
 or tinkling Cymbal •, what can be faid or thought 
 of fuch, who pay more Regard to the flafhy, 
 unfatisfying Performances of Heathen Writers, 
 than to the Fountains of Truth and Life ? It is 
 grievous to fee rational Beings, Chriftian Men, 
 nay fometimes Chriftian Miniiters, mifpending 
 their Time and Studies in fuch Purfuits, and 
 teaching others by the moft forcible Inftru&ion* 
 That of Example, that many other Authors de- 
 ferve a more near and careful Perufal than the 
 infpired Writers. What will be the Confequence, 
 here and hereafter, of thus following Shadows 
 inftead of the Subftance, of this contemptuous 
 Treatment of the Book of Life, is not Matter of 
 private Judgment. Repentance, I hope, and a 
 future Reformation in this Refpect will prevent 
 the Puniinment due to fa high a Crime, unre- 
 pented of, and obftinately perfifted in. 
 
 As the Study of the Scriptures has been ge- 
 nerally neglected, and a Preference given to 
 almoft any other Writer in the Efteem of many, 
 who would be thought Perfons of Penetration 
 and Judgment, it will behove the Clergy more 
 particularly to connder, whether they have any 
 
 way 
 
68 E L I H U 
 
 Chap. L way countenanced this vicious, falfe Tafte : If 
 they have been more careful to fet off, and ex- 
 emplify the Beauties of the Grecian and Roman 
 Writers, than thofe of the facred Penmen ; if 
 they lay more Strefs upon the Authority of Phi- 
 lofophers, and human "Wifdom, than upon the 
 Foundation and Precepts of Prophets and 
 Apoftles i if they have been filent upon, or in- 
 duftrioufly careful to obfcure, by fpreading a 
 falfe Glofs over fuch doctrinal, principal Points as 
 are intitled to a Priority of Order and Dignity ; 
 what will they fay to their Matter, when they are 
 fummoned to give an Account of their Sceward- 
 fhips? St. Paul addreffes himfelf, through Ti- 
 mothy, to all the Minifters of the Gofpel, in de- 
 claring the Intention of the Scriptures. Thefe 
 Revelations were given, That the Man of God* 
 or faithful Teacher, may be perfeel, furnijhed unto 
 all good Works. His Materials and Authority 
 were to be had from this Book and not elfc- 
 where -, and this Book was to be learnt from 
 Childhood, and would make the Man of God 
 perfeff, furniflud to all good Works, fuffcient to 
 make him and his Hearers 'Wife unto Salvation, If 
 thefe Confiderations may have no Weight with 
 fuch as act and fpeak upon other Rules and Mo- 
 tives, I muft be contented, at parting, to leave 
 this Scripture upon the Minds of fuch treacherous 
 Deferters of the Captain of our Salvation, Who- 
 foever Jhall be afhamed of Me, and of my Words, 
 of him flwlUlht Son of Man be afhamed, ivhcn he 
 i Jhall 
 
E L I H U 6g 
 
 Jhall come in his cwn Glory, and in his Father's, Chap. I. 
 and of the holy Angels. Unlefs thefe Admonitions 
 have a feafonable Effed upon thofe pretended 
 Difciples, who prefer the Authority of human 
 Compofitions to the Book of Life, in what they 
 pubiifh from the Prefs or the Pulpit, by chufing 
 to fetch their Materials from the Stores of human 
 Wifdom, they will not be fo much as able to 
 plead the Merit of Intruders in the great and 
 terrible Day, as they feem now to avoid even 
 the Sufpicion of doing, and feem aihamed of 
 faying, that they have done any Thing in the 
 Name of our Lord and Mafter. 
 
 CHAP. 
 
7 o E L I H V 
 
 CHAP. II. 
 
 < Ibe Principal Scope and Dejign of the Book 
 of Job. 
 
 Chap.II.TTITHERTO I have confidered the ge- 
 JL X neral Argument, and gracious Defign of 
 the facred Scriptures, efpecially of thofe Books 
 which compofe .the Jcwijb Canon, and which 
 were fo highly approved by our divine Mailer 
 himfelf, that the Search or Study of them was 
 required and eftablifhed by a new and indif- 
 penfable Command. The Defign and Scope of 
 the Book of Job, which is the Subject of my 
 prefent Enquiry, will the fooner appear from the 
 Opening made in the preceding Chapter. For 
 though every Part of the ancient facred Code is 
 fubfervient to the general Argument and Defign 
 of the Whole, yet each Book, confidered in 
 jtfelf, has fome fpecial Point affigned to its par- 
 ticular Care, whilft it is at the fame time carry- 
 ing on and promoting the common Caufe. The 
 Scriptures, when viewed together, refemble a 
 rich and boundlefs Ocean, fupplyed by, and 
 made up of a Variety of beautiful and ufeful 
 Streams, which ferve for many and great Pur- 
 pofes in their refpe&ive Courfes, being directed 
 i to 
 
E L I H U 7 i 
 
 to a particular Service in their Progrefs, before Chap. II. 
 they concur to make up one magnificent and 
 fruitful Repofitory, to be ufed for the Glory of 
 God, and the Benefit of Man. What the Son of 
 Sirach faith of Solomon, may be more juftly, 
 more amply applyed to the Book of God, that 
 it is as a Flood filled with Understanding, Eccluf. 
 XLVII. 14. The feparate and leading Defign 
 of many Books is fo plainly marked out in the 
 Title or Tenor of the Book itfelf, that there can 
 be no Difference of Opinion concerning it, and 
 moft Writers have agreed in dating the Argu- 
 ment of it. But the Book of Job, by I know- 
 not what Fate, hath fuffered as much as Job 
 himfelf, in the various Conjectures, and bold 
 Affertions of fuch as would give us the Drift 
 and Aim of this ineftimable Compofition. But 
 to ftate, or even enumerate the Opinions of 
 Writers upon this Subject, would require many 
 Volumes, and the patient Reader of fuch a Col- 
 lection would fuflfer almoft as much as the la- 
 borious Compiler. Such as may be willing, or 
 have Strength and Refolution to travel through 
 fuch a heavy, intricate Road, may apply them- 
 feives to that Tribe of Commentators, who 
 offer their Afiiftance upon this Subject. Carp" 
 zovius will give them a Catalogue of the ancient 
 and foreign Annotators, and the modern Englijb 
 Writers are too well known to be mentioned 
 here. Befides, a bare Catalogue of thefe, with- 
 out fome Account of them and their Works, 
 
 might 
 
7 2 E L I H U 
 
 Qj2p. II. might have the Appearance of a contemptuous 
 Neglect of many eminent Pens, who have 
 merited the public Approbation, or a filent, 
 envious Diftafte of the public Judgment : Where- 
 as my true Reafon for palling the Labours of my 
 Country-Men upon this Subject over in Silence, 
 is a Confcioufnefs of my own Incapacity to fit 
 in Judgment upon fuch an Occafion, and a fettled 
 Difinclination to fpeak ill of any, or hurt the 
 good Name of fuch, as have honeftly endea- 
 voured to ferve the Public, though their Succefs 
 may not have anfwered their Expectations. The 
 cenforial Chair, as it would be uneafy to me, fo 
 would it by no means become me ; and though 
 I am fond of praifmg, yet I was deterred from 
 it in this Inftance, by confidering that fuch as 
 have done well upon this Subject can receive no 
 additional Fame by my iow Voice amidft the 
 public Applaufes ; and I cannot pay even this 
 little Tribute where I think it is not due, For if 
 I JJjould give flattering Titles anto Men, the God 
 that is above would hate me *. In general I may 
 be allowed to fay, that two Opinions feem highly 
 derogatory to the Dignity and Defign of the 
 Scriptures in general, and this ufeful Hiftory in 
 particular. Some Commentators would deprive 
 
 Job 
 
 * What Veil. Paterc fays upon fuch an Occafion, 
 might poflibly have fome Weight with me when the 
 Mind was in Sufpence, " Pene ftulta eft inhesrentiwn 
 " Oculis Irtgeniorum Enumeratio : Nam Vivorv.ni ut 
 " magna Jidmiratio^ ita Cenfura Mfficilis eft." Lib. II. 
 Chap. XXXVI. 
 
E L I H U 73 
 
 job himfeif of his Life, and others his Book ; Chap. IT, 
 though the Holy Ghoft exprefsly tells us, that 
 there was a Man in the Land of Uz> whofe 
 Name was Job. The former of thefe, by a 
 Liberty taken when the firft Revelation was 
 given, fay it was not furely fo ; not real Life, 
 fay thefe bold Men, but a fictitious Character is 
 here exhibited, and a fine Fable, inftead of a true 
 and real Hiftory. The others fuppofe the Cha- 
 racters and Story true and real, but that the 
 Holy Ghoft exhibits only herein an illuftrious 
 Pattern of Patience and Refignation to the Will 
 of Heaven, for the Inftruction and Imitation of 
 Poflerity. I cannot, I think, I need not flay at 
 prefent to remove thefe Objections. It is now 
 Time to propofe my own Opinion concerning the 
 Subject of the prefent Enquiry, with the Reafons 
 and Authorities upon which it is founded. 
 
 What hath been obferved from St. Paul, con- 
 cerning the Ufe and Defign of the Scriptures in 
 general, is true of the Book of Job in particular, 
 which eminently ferves for Doctrine, Reproof, 
 Correction, Inftruclion in Right eoufnefs. The 
 following Sheets will occafionally fpecify many 
 grand Points of Religion, which are eftablifhed 
 and illuftrated herein. But the firft and ruling 
 Defign, which meets the fingle and curious Eye, 
 commanding a more particular and attentive View, 
 is this momentous Truth, " That Salvation is 
 ** to be obtained by the alone Merits of Jefus 
 *« Chrift.'* That, as in many Things we offend 
 
74 E L I H V 
 
 Chap. II. all, even fuch as are fuppofed to be, and really 
 are, comparatively fpeaking, the bell and moft 
 perfect, fo all want a Redeemer, or the Appli- 
 cation and Supply of his Righteoufnefs to make 
 up the Defects of their own. Inftruction in this 
 fundamental Article of Religion is, as I humbly 
 apprehend, what the Apoftle calls Injlruffion in 
 Righteoufnefs, or the Science of what alone will 
 make Man righteous, and procure the Crown of 
 Righteoufnefs, which the Man of God, or Chriftian 
 Minifter, is to make the chief Subject- Matter' of 
 his Lectures and Exhortations. But fince the 
 eleventh Article of our Church fully expreffeth 
 what I conceive to be the principal Argument 
 and Scope of the Book of Job, amply confirm- 
 ing the general Doctrine which is fuppofed to be 
 therein contained, though not ratifying my Ap- 
 plication of it, or as the School- Men fay, pro- 
 ving what is true in Theft, though not in Hypothejj, 
 I mail produce it as a firm Foundation, fufEcient 
 to fupport the Weight of what mail be built 
 thereon. " We are accounted jufi and righteous 
 " before God only for tht Merit of our Lord and 
 " Saviour Jefus Chrifl, and not for our own 
 " Works and Defervings." 
 
 The different Senfes, wherein the Word Righ- 
 teoufnefs is ufed in the Scriptures, has been one 
 great Occalion of miftaking, or not rightly at- 
 tending to the Doctrine of it. It is commonly 
 taken for a Conformity of Conduct to the Pre • 
 cepts of the moral Law, and of the fame Import 
 
 with 
 
E L I H U 7 s 
 
 with what we mean by a good Life. By this re- Chap. II. 
 drained Interpretation the Doclrine of Righteouf- 
 nefs is removed out of our View, and the Righ- 
 teoufnefs of Man fubftituted in the Place of the 
 Righteoufnefs of God. We fhall find them 
 carefully diftinguifhed in the Scriptures, as it is 
 of the laft Confequence to Man that they fhould 
 be fo : And they have infallible Characterifticks 
 by which they may be known. Righteoufnefs 
 exalteth a Nation, &c. Our Right eoufneffes are as 
 filthy Rags, is the Righteoufnefs of Man : We 
 will fing of thy Righteoufnefs is the faving Righ- 
 teoufnefs of God, which muft be the Subject of 
 the Hymns and Praifes of the Faithful both in 
 the Church militant and triumphant to all Eter- 
 nity. In Pfalm LI. the Senfe muft be applyed 
 to Chrift's Righteoufnefs, which faved the peni- 
 tent Pfalmift : His Jufiice would have cut him 
 off, inftead of giving him any Occafion of fmging 
 or rejoicing. Pf LXXI. 16. likewife can be 
 tmderftood in no other Senfe, / will make mention 
 cf thy Righteoufnefs, even of thine only. One 
 Text in Hofea X. 12. will explain this Diftincl ion, 
 as the Word Righteoufnefs is ufed therein in 
 both Senfes. Sow to yourf elves in, or with regard 
 to, Righteoufnefs, reap in Mercy ; break up your 
 fallow Ground: For it is Time to feek the Lord, 
 till be come and rain PJghtecufnefs upon you. The 
 former Righteoufnefs is that Sort which we are 
 to fow, and endeavour to cultivate to our utmoft ; 
 but the latter, viz. the Lord's Righteoufnefs, 
 M 2 muft 
 
76 E L I H U 
 
 Chap. II. muft be pcured down upon it, like Rain upon 
 Ground when tilled and ieeded, before the for- 
 mer will be able to produce any Fruit, or turn 
 to any Account. In the Text above cited, re- 
 lating to St. Paul's Directions to Timothy for the 
 better Difcharge of the Pafloral Office in the 
 great Duty of Preaching or Inftruction, Com- ■ 
 mentators have founded their Paraphrafe and 
 Conftructions upon Tranilations, without con-' 
 fulting the Original, or attending to St. Paul's 
 Reference and Defign. But furely it will be 
 thought right in this Cafe, when we would in- 
 terpret aright a Word of fo much Importance, 
 and of fo complex a Nature as that of Righteouf- 
 xefs, to give the firft Place to the firft and lead- 
 ing Senfe of the ExprefTion, where it may. con- 
 fin: with the general Interpretation of the Paflage 
 where it occurs, without excluding other fub- 
 ordinate Acceptations of it, or Senfes of Accom- 
 modation : Efpecially as the Word is transferred 
 from the Old Teftament, and as St. Paul in this 
 Paflage refers us thither for Inftruclion in Righ- 
 teoufnefs, we may fetch from the Hebrew Word 
 the true Meaning of it, though the New Tefta- 
 ment fpeaks the fame Thing. * The original 
 
 Word is principally and fpecially applicable only 
 
 to 
 
 * ce Speciatim, et x«t' i|o^j», tribuitur Deo : Chrijlo* 
 *' qui dicitur juftus turn abfolute in fua ipfius Perfona, 
 V juxta Deitatem ipsa exiftens Juftitia — relative et ef- 
 ** fe&ive Refpedtu noftri. Homini — Eft juftus Juftitu 
 ** Fidei, feu Juftitia Mefliae, per Fidem imputata. PC. 
 « XXX. ii. Hab.ll. 4, &c." Stockius— Ubi plur* 
 de hdc Juftitia. 
 
E L I H U 7? 
 
 to God, as He alone can be abfolutely .called Chap. II. 
 juft or righteous, and Righteoufnefs cannot fub- 
 ii£t or be in any Perfon or Thing, but what re- 
 ceives that diftinguifhing Excellency from the 
 only juft and righteous One. Chrift therefore, 
 as God, hath this high Title, as he fulfilled all 
 Righteoufnefs, and as he makes Man righteous 
 .by Imputation, and a virtual Communication of 
 his own Righteoufnefs to him, without which he 
 .could never fill up the Meafure of his Duty in 
 fuch a- Manner as to be .called juft or righteous, 
 ..and thereby be qualified for the Favour of God. 
 But as this very important PafTage of Scripture 
 feems to be mifconftrued and misinterpreted, I 
 iliall take the Liberty of pointing out the 
 Miftakes pf our Translation, and of many An- 
 norators and Paraphrafts. The Word fi&aaxi£Xi& 9 
 by being translated Doctrine, feems by its Sound 
 and frequent Application to have led them to its 
 limited Signification, as though it was to be un- 
 derftood of Points only, which are commonly 
 called Doctrinal : And "they interpret the Word 
 Righteoufnefs according to its general or com- 
 plex Meaning ; fo that they imagine the general 
 Rule of Faith and Practice to be defcribed under 
 thefe two comprehenfive Exprefiions of Doffrine 
 •and Righteoufnefs. But the original • Word for 
 Doctrine has no fuch Meaning as is thus fixed 
 upon it : The Verb fignifies to teach, the con- 
 crete or perfonal Noun a Teacher, the Abftrad 
 in the Text what is to be taught, or the Subject- 
 M 3 Matter 
 
7 3 & L 1 H U 
 
 Chap. II. Matter of Inftruction, without fpecifying any 
 1 particular Part of it. By the bye, the Chriftian 
 Teacher fhould obferve that St. Paul refers him 
 to the Old Teftament (whatever Opinion fome 
 Men may entertain concerning it) for his Ma- 
 terials and Leflbns of Inftruction. But in the 
 latter Part of the Verfe he comes to be more par- 
 ticular, and refers his Difciple to thefe Books for 
 Injlruftion in Righteoufnefs, Traduce,* Tify tv 2ixa.it- 
 cvw, that Inflitution of a Chriftian Man which is 
 of, or concerning Righteoufnefs, as therein may 
 be learnt the Nature and Meaning of this faving 
 Doctrine. If Righteoufnefs be made to mean 
 in this Place only what is called the moral Law, 
 St. Paul muft be fuppofed to prefer either the 
 Matter of this Law, or Manner of its Promul- 
 gation, as it Hands in the Old Teftament, to the 
 clearer and more authoritative Declarations of it 
 in the firft Age of the Gofpel-Ligh't, which will 
 not, I fuppofe, be faid : Or that Inftructions for 
 a good Life might 'be more profitably learnt 
 from Mofes and the Prophets, than from the 
 divine Legiflator and Sovereign himfelf, by whofe 
 Commimon they acted. * But the Apoftle 
 
 thought 
 
 * ' One would think, that the Apoftle intended his 
 Cenfure and Admonition for our Times, as well as his 
 own, in what is faid Heb. V. 12, 13. For when for 
 the Time ye ought to be Teacher s, ye have need that one 
 teath you again which be the firjl Principles of the Oracles 
 of God> and are become fuch as have need of Milk, and 
 not cfjlrong Meat. For every one that ufeth Milk is 
 wykitful in the Word of Righteoufnefs ; for he is a Babe* 
 
E L I H U 79 
 
 thought himfelf concerned to admonim the Mi- Chap. II. 
 nifters of Chrift to ftate this Doctrine concern- 
 ing Righteoufnefs to their Hearers, as Jews as 
 well as Gentiles feemed to be very ignorant in it, 
 and to have imbibed many abfurd Opinions con- 
 cerning it, which he fo flrongly expofes and 
 confutes in his Epiftles. And that they may be 
 the better furniflied unto this Work, he advifes 
 them to perufe the facred Volume then extant, 
 where they would find a Defcription of that Per- 
 fon, and that Righteoufnefs,which alone could fave 
 Man, and in which therefore it behoved them to 
 be well inftructed. By this Time, I think, the 
 Reader may be convinced, that the Meaning ot 
 the Text here offered is the true one, as drawn 
 from the plain Senfe of the Words themfelves, 
 as beft agreeing with the Apoftle's Defign, and 
 theCircumftances of the Church at the Time of 
 his writing this Epiftle to Timothy. It appears, 
 from a chief Part of this Apoftle's Writings, 
 that the true Doctrine of Righteoufnefs and the 
 Care of teaching it was the uppermoft Subject 
 in St. Paul's Thoughts, as the mod fatal Danger 
 feemed to threaten the Church for Want of right 
 Notions in this fundamental Aiticle. As human 
 Wifdom was at that Time quite rampant, and 
 Freethinking in its Glory, when * Pharifaical 
 M 4 Legiflators 
 
 * Who taught for Do&rines the Commandments of 
 Men, in other Words, made Revelation give way to 
 their own Fancies and GlofTes, called by them perhaps 
 natural Religion. The Name of this Sect is derived, 
 
 according 
 
So E L 1 H U 
 
 Chap. II. Legiflators and unbelieving *Sadducees were feated 
 in the Chair of Mcfes, the moft nervous Elo- 
 quence, the firmed Refolution, and an apoflolicai 
 Authority were requifke to refcue the Church of 
 God from that darling, bewitching SeTf-fuffi* 
 ciency, which had taken fuch fall hold of many 
 
 mining 
 
 according to Light/oat, he. from Pur;":., which be-r 
 tokeneth Separation, for they accounted and pretended 
 themfelves more holy than others. Well might fuch 
 hypocritical Pretenders be addrefled in this bitter Style, 
 Ye Serpents, ye Generation of Vipers. They were not 
 fo much the Seed of Abraham, which they boafted of, 
 as the Seed of the Serpent. They were not only, as 
 Lightfoot obferves, ymx, a Generation, but yetunf/.»ia, an 
 Offspring of Vipers, Serpents fprung from Serpents, all 
 defcended from one common Father, the Devil or firft 
 Serpent. 
 
 * So called from Zadikim, fufii, ii putabant fe jsftos 
 <e efle." They trufted in their own Righteoufhefs ; 
 fo were the eminent Deifls of that Age. Their being 
 called Sadducees from Sadoc, a Scholar of Antigonus, reffs 
 only upon the Talmudical Authorities cited by Dr. 
 Prideaux from Lightfoot. But in the full Account of 
 the fewijb Seels, given us by that learned Hiftornn, 
 after taking Notice of this Talmudic Story concerning 
 Sadoc, the judicious Doctor adds, " But I muff, confefs 
 " that Talmudic Stories are but of very little Credit 
 " with me." And therefore he fuppofLs them to be 
 " named from the Word here mentioned, fignifying the 
 " Righteous, inafmuch as they thought, at the Beginning 
 " of their becoming a diftincSt Seel:, that by adhering to 
 " the written Word, and by obfervir.g that alone, they 
 " fulfilled all Righteoufnefs." Nay, the two general 
 Divifions of the jewijh Nation into the Righteous and 
 the Pious, fet down by this Author, is fufEcient to fhew 
 that they were generally infected with this fpiritual Pride, 
 and depended upon no Righteoufnefs but their own,, 
 ivhich was the chief Reafon of their Excifion, and that a 
 
 Remnant 
 
E L I H U g r 
 
 fhining Members in it. But there is no Occa- Chap. II. 
 fionto reft the Strefs of this Point, the Proof of 
 this Doctrine, upon this Conitruction of St. Paul's 
 Advice to Timothy, though I think it is the true 
 one. I was willing to ufe the Apoftle's Diviflon, 
 as what anfvvcred belt to the Method which I 
 intended to obferve, and which I thought the 
 bed and clearefl, thinking at the fame Time to 
 fupport and defend my Argument, as well as 
 Method, by apoftolical Authority. Though it is 
 my prefent Bufinefs rather to mew, that the Efta- 
 blimrnent and Vindication of the true Doctrine 
 of Righteoufnefs was the. principal Defign of 
 the Book of Job, yet I thought it not amifs to 
 fay ibmething concerning the Doctrine itfelf, 
 which feems to be in as much Danger now, as 
 at any Period of the Church. What hath been 
 faid here, and whit will be faid in the following 
 Sheets will, I hope, by the Blefling of God 
 contribute to the Prefervation of it, inafmuch as 
 the Salvation of Mankind depends, I think, 
 
 upon 
 
 Remnant only, viz. the few Humble ones, who laid 
 hold of the Redeemer's Merits, were faved, as had been 
 predicted. A Perfuafion that perfcnal Righteoufnefs, 
 exclufive of the Righteoufnefs of Chrifr, was fufficient 
 to fave Men, has been the mcft artful and fuccefsful 
 Device of Satan to fruftrate the Means of Grape, and 
 hath been conftantly practifed by him from the Fall of 
 Marl to this very Day ; and therefore in our Lord's Con- 
 ventions with thefe Sadducees and Pharifees this Opinion 
 received a full Condemnation, and extorted (if I may 
 fo fpeak) the moft fevere Rebukes that ever proceeded 
 put of that gracious Mouth. 
 
Sz E L I H U 
 
 Chap. II. upon their having right Conceptions concern- 
 T ing it. 
 
 In my Search after the principal Scope of the 
 Book of Job> I thought it right to confider it 
 cither as an entire Piece, or as an important Part 
 of the Jewijh Canon of Scripture. In the for- 
 mer View it is to looked upon as a Summary 
 of the Patriarchal Religion, exhibiting many 
 fundamental Articles of Faith, as profeffed by 
 the Worfhippers of the true God at that Time, 
 and in that Part of the World, before the Mofaic 
 Difpenfation *, and one great Reafon of its being 
 made a Part of the Jeivijh Canon (if I may be 
 allowed a Conjecture in this Cafe) feems to have 
 been, to give Pofterity, upon divine Authority, 
 an Account of the univerfal Religion before 
 Mofes, and that God revealed his Will to Man- 
 kind, and gave them his Directions for a Rule of 
 Faith and Practice, that invincible Ignorance 
 might not be pleaded by fuch as would not hear 
 or fee, or any juft Charge of Partiality be 
 brought againft the fovereign Legislator in his 
 Dealings with Men. Hear O Ifrael, was a 
 Style introduced when the Nations would not 
 'hear or obey, and after they had obfcured and 
 abufed every Communication of the divine Light 
 and Favour. This was done for public Ufe, 
 not for the Gratification of private Fondnefs, 
 and the Jews were made the Depofitory of the 
 Treafures of divine Wifdom, not the fole Pro- 
 prietors of it. In the prefent Cafe they became, 
 
 more 
 
E L I H U 83 
 
 more perhaps than they would willingly have Chap. II. 
 been, WitnefTes, that an univerfal Religion fub- 
 lifted long before their Eftablifhment, as they 
 could not object againft Evidence in their own 
 Cuftody, which they themfelves acknowleged 
 divine, as it was recorded amongft the other 
 lively Oracles of God. To perpetuate this Re- 
 cord may therefore, I humbly think, be afiigned 
 as one great Reafon for committing it to the 
 Care of the Jewijh Church, and ranking it 
 amongft their holy Books. This Scripture is 
 likewife to be confidered as an important Part of 
 that facred Volume, to which it was united, 
 and thereby harmonizes and coincides with the 
 general Plan therein exprefTed. After all my 
 Care, I could find no one Point which feemed to 
 anfwer my Enquiry more fatisfactorily than the 
 Doctrine of Right 'eoufnefs, as here ftated. The 
 Uniformity of the Scripture Plan in general, 
 and the Grandeur of the Defign of this Book in 
 particular, is hereby preferved and fet forth. 
 "When Man had fallen, what was more neceffary, 
 more comfortable, than for him to know the 
 Means of his Recovery, and how he might once 
 more be rendered capable of attaining what he had 
 forfeited ? If my Conjecture be right and well 
 fupported, the Hiftory of Job does this by fur- 
 nifhing the Patriarchal, as well as all fucceeding 
 Ages, with Injlruftion in Right eoufnefs. 
 
 The next Rule of judging, whereby I guided 
 my prefent Enquiry, was to felect from amongft 
 
 the 
 
?4 E L I H U 
 
 Chap. II. the various noble Ufes, which appear in this 
 divine Book, that which was the moil extenfive 
 as well as beneficial, /&£/■ which united the various 
 Parts of this rich Hiftory, connecting and rei> 
 dring it confident throughout. In this Way. of 
 Trial * Maimonides's Opinion, as fuppprted by 
 Mercerus and others, feemed to be of the. greateft 
 Weight, and to have a fairer Claim, than any 
 yet produced, to our firlt Notice and -Regard, 
 By the expreis Permiflion which is given to 
 Satan by God to afflict Jol>, and the Declaration 
 that God had fet an Hedge about him, Mankind 
 are taught, that good Men, or the fincere Won- 
 fhippers of God, are fo guarded by Providence^ 
 that neither the Malice of the Devil or his Agents 
 can hurt them, unlefs God fhall be pleafed to 
 withdraw his Protection, and to give them up 
 for a fhort Time, in order to make a more 
 
 illultrious 
 
 * Carpzovius in his Introduction, ad Libr. Poetic. 
 Bibl. V- "T. pag. 63. After faying, " Longe autem am- 
 ■" pliffime Libri (Job) patet Utilitas, per omnes fere 
 " Theologiae Locos fe protendens," and enumerating 
 fome of them, adds, <e Ante omnia vero Locus de Pro- 
 ** videntia Numinis, fapientiflime Mortalium Vitje pro- 
 " fpicientis, propriam velut, et palmariam hie naclus eft 
 " Sedcm, adeo ut ex Judaeis Maimonides^ ex Chriflianis 
 * c vero Mercerus hunc prsecipuum Libri Scopum exifti- 
 * c marint." Afterwards Carpzovius mentions the Scope 
 and Ufe, which is here fuppofed to be the primary and 
 principal Defign of this Book, as one of the Ufes ob- 
 servable in it. His Words are, " Elenchticum porro 
 " Uiurn contra eos prseftat, qui propria nituntur Juftitid, . 
 " quam plane omnem deflruit hie Liber." Which c-f 
 thefe Ufes is to be preferred to the ftrft Rankj muft be 
 determined by the Votes of my Readers. 
 
E L I ti U 85 
 
 illuftrious Difplay of his own Glory, and mcreafeChap.il. 
 the Happinefs-of his faithftjl Servants by their 
 final Triumph over evil Spirits and evil Men. 
 What can tend more to encourage the Practice 
 of Piety, and a careful Obedience to the Laws 
 of God, than fuch a Declaration and AfTurance ? 
 Who would not endeavour to be the Servant of 
 him, who could and would defend all his Fa- 
 mily, even the meaneft Perfon in it, from the 
 Injuries of Power, Pride, Malice, and Fraud, 
 by placing an impregnable Guard about his Fol- 
 lowers and Dependants ? This fagacious Rabbi 
 could not have thought upon a more probable 
 Expedient for taking off the Chriftian's Eye, 
 from what is above fuppofed to be the principal 
 Scope of this Book, had it been his real Defign 
 fo to do. A very learned Chrifdan fubferibed 
 to his Opinion, and he has the better of any 
 Writer who hath propofed a more narrow or 
 partial Scheme. But InftruSIion in Right coufnefs 
 has a fuperior Claim to our Preference even to 
 this fuppofed Ufe, in regard to its Extent and 
 Advantages ; the latter feems to be promifed 
 only to good Men, the former is neceffary for 
 good and bad ; the latter promifes Protection here, 
 the former, Protection here, and everlafting Hap- 
 pinefs in a higher and better State. This is the Con- 
 dition fine quanon of obtaining immortal Felicity ; 
 and if Men, who lived under the former Difpenfa- 
 tions of Religion, were to partake with us, or we 
 with them, of the Benefits of the Redeemer, it can- 
 not 
 
86 E L I H V 
 
 Chap. II. not without Impiety be fuppofed, that they mould 
 be Strangers to the Doctrine of the Means of 
 Grace and Juftification. 
 
 Before I was fo far determined in my Choice 
 of the firft Drift and Defign of this furprizing 
 Hiftory, which has exercifed the Thoughts of 
 fo many learned and good Men, I may farther 
 acquaint the Reader, how I proceeded in my En- 
 quiry. After perufing fome of the eminent Wri- 
 ters and Commentators upon this Book, I re- 
 folved to fit down and follow the celebrated 
 Mr. Locke's Advice upon thefe Occafions. By 
 viewing and reviewing, comparing fpiritual 
 Things with fpiritual, diftinguifhing where the 
 fenfe required a Diftinction, and borrowing 
 Light where it was wanted from another Lamp, 
 or Part of Scripture, which was fed by the 
 fame Oil, I made the Book the mod perfect Com- 
 ment upon itfelf, and by fuch Means have form- 
 ed that Opinion, which is here humbly offered 
 to the Confideration of the Public. In this View, 
 and upon this Hypothecs, all the pompous and 
 magnificent Difplay of the divine Power and 
 Wifdom in the feveral Inftances herein produced, 
 where the Hiftorian, Facia Diclis aquandoy ap- 
 pears to be every Way divine, are fo many per- 
 tinent, nnanfwcrable Arguments to prove the 
 capital Doctrine and Defign. The Comparifon 
 (if it may be called fuch) between almighty 
 Power and human Weaknefs, between univerfal 
 Providence, and the little Imitations of it, in 
 i fome 
 
E L I H U S 7 
 
 feme Few limited Acts and fcanty Emanations Chap. H. 
 of human Benevolence, between infinite Wifdom 
 fb magnificently fet forth in the natural World, 
 and the poor Efforts of thofe intellectual Powers 
 and Abilities, which the Mind of Man, in its 
 greateft Strength and Glory, can boaft of, are 
 fufficient to level the moft afpiring Imagination, 
 and lay Man proftrate upon that Dull, from 
 whence he was formed, and to death him all 
 over with Humility. In this Poflure and Condi- 
 tion he will naturally look up for Help, implore 
 * Shaddai to fupport him, and Him who is mighty 
 to fave, by his Right eoufnejs to lift him up and 
 exalt him. Thus every Part is made confident, 
 and the different Lines all meet in one Centre. 
 
 It was natural for me, when I had entered 
 upon this Province, to apply myfelf to the moft 
 knowing and diftinguifhed Perfonage for the beft 
 Information concerning it. This Guide imme- 
 diately in modeft Majefty itepped forth, from 
 whofe Appearance I promifed myfelf full Satis- 
 faction, 
 
 * This Name of God is expreffive of his Providence 
 or All-fufficiencv, whereby his Creatures in their re- 
 fpe&ive Wants and Capacities are conftantly fupplied. 
 According to feme, it is compounded of the Relative 
 who, and the Verb, or Noun, fignifying tofiiffice, or Suf- 
 ficiency. But I rather think SKeD, which fignifies a 
 feat, to be the Root, which gives the Idea of communi- 
 cating that pure and vital Nourifhment, which is always 
 flowing from the insxhauftible Fountain of divine Good- 
 nefs. The multimammite Statues and Pictures of the 
 Egyptians and ethers, which were full of thefe Teats^ 
 were emblematical cf this Attribute, though they 
 afcribed this Bounty and Fecundity to Nature, infteai 
 of the Author of it. 
 
n elihu 
 
 Chap. II. faction, 2nd expected to find the Cafe clearly and 
 truly ftated by fuch a Judge as Elihu, and front 
 his Sentence to form a right Judgment of my 
 owm I have therefore in the next Chapter given 
 the Reader a more particular Account of this 
 Part of the Hiftory, that he may fee more di- 
 ftinctly, as there is Occafion, the particular Paf- 
 fages which fupport this Hypothecs. But I de~ 
 fire he would take particular Care to add what 
 follows here to what he will find in the Para- 
 phrafe and Annotations^ 
 
 The Charge of Job's justifying himfelf, as 
 exhibited by his three Friends and Elihu, though 
 feemingly the fame, as expreffed by the fame 
 "Words, will yet appear to be of a very differ- 
 ent Nature, when the Senfe of the W ords, as 
 meant in each Charge, fhall be fixed and di* 
 . ftinguifhed. The Friends plainly mean, that 
 Job thought himfelf not chargeable with the 
 Omimcn of fuch Duties, or the Commimon 
 of fuch Crimes, as might call upon him the 
 Wrath and Punifhment of God : Where they 
 fuppofed that no Man could arrive even to fuch 
 a Degree of Perfection •, condemning Job there- 
 fore for being \o far, and in this Refpect, rightemtt 
 in his own Eyes. But Elihu varies the Charge, and 
 mends the Indictment. He does not difpute this 
 Point with Job, and blames the Friends for put- 
 ting the Caufe upon this wrong IfTue : They had not 
 faid the Thing that was right. But Elihu proceeds 
 to tell him, that fuppofing his Plea of Right con fnefs 
 fhould be allowed, and that he had not commit- 
 4 ted 
 
 
E L I H U %g 
 
 ted any notorious Sins, and had performed, as Chap. II. 
 far as he was able, the feveral Duties required of' 
 him, yet he could not be juftified upon any 
 Thing he had done, or could do. There was but 
 One who could juftify, and therefore the bed Man 
 upon Earth could not without him be jufiified. 
 To be more particular and exprefs, if poflible, 
 fince a right Understanding of this Matter is fo 
 material. The Crime of Job, fpecified in this 
 Book, is that he was juji and righteous in his 
 own Eyes : His Friends hereupon try to con- 
 vince him of Sin, and thereby to bring him to 
 a Confeffion, as preparatory to an Abfolution. 
 But as Job was not confcious to himfelf of hav- 
 ing wilfully failed in any Point of Duty, and 
 having been particularly careful not to offend, 
 he infilled upon his Innocence, and with much 
 Confidence pleaded, not guilty. His Friends not 
 fuppof^ng, from their own Conduct and that of 
 their Neighbours, that any Man could be fo free 
 (as Job really was) from Stains of this Kind, 
 gave him quite over for a Hypocrite, for pre- 
 tending to fuch unexampled Righteoufnefs. But 
 they never prefTed the proper Arguments, or 
 urged the fole Terms of Acceptance. The 
 Anger of Elihu was thereupon excited, and after 
 waiting fome Time in vain to hear whether the 
 three Refpondents would fay the Thing that was 
 right, he takes the Caufe into his own Hands, 
 reproving the Friends for paffing a wrong Sen- 
 tence, and not founding a Judgment upon right 
 N Prin- 
 
9 o E L I H U 
 
 Chap, II. Principles. * It may here be occafionally re- 
 marked, that the three Friends were inftructed 
 or perfect in the Doctrine of Rigbteoufnefs or 
 Juftification, otherwife they had not been cul- 
 pable or cenfured for neglecting to anfwer Job 
 upon the Principles of that Doctrine, as they are 
 in Ch. XXXII. V. 3. and 12. from whence the 
 principal Scope of this Hiftory is to be taken : 
 The true Anfwer given by Elibu, which con- 
 founded the three Refpondents, and in which 
 Job acquiefced, will be foon (cen. 
 
 But although the -f Sun of Rigbteoufnefs be 
 the ruling Luminary in this Firmament or hea- 
 venly Volume of the Book of Job, which we are 
 now contemplating, yet are there many other 
 celeftial Lights which difplay the Glory of God, 
 and ferve as Lanthorns to thofe Paths which lead 
 to the Manlions of immortal Blifs. It is very clear, 
 that a very early and wide-fpread Herefy, con- 
 cerning two independent Principles of Good and 
 Evil, is effectually confuted in the Courfe of 
 this Narration ; inafmuch as the Principle of 
 E.vil appears therein to be entirely dependent 
 upon, and under the Controul of the only indepen- 
 dent Being ; that he cannot put any of thofe Acts 
 
 which 
 
 * The Text in two Places calls the long Speeches of 
 JoFs Friends no Anfwer, inafmuch as an impertinent or 
 wrong Anfwer is, properly fpeaking, no Anfwer. 
 
 f Mai. IV. 2. But unto you that fear my Name 
 Jhall the Sun of Rigbteoufnefs arife y with Healing in bis 
 H r ings. His Righteoufnefs would have with it that heal- 
 ing Quality which St. John fays, Rev. XXII. 2, would 
 be given for the Healing of the Nations. 
 
E L I H U gj 
 
 Which may moft properly be called his own in Chap. II 
 Execution, without the Permiflion of the one all- l — *~~ 
 directing Power. 
 
 When we are endeavouring to ftate and deter- 
 mine the Merit and Rank of the moft material 
 Hypothefes, which have been offered to the Public 
 in this Matter, it would be an inexcufable Omiflion 
 to pafs over in Silence what Mr. Hutchinfon and 
 other learned Men, who approve of his Plan, 
 have obferved and afierted upon this Subject. 
 Thefe faithful and able Interpreters of the in- 
 fpired Writings are of Opinion, that the Bufi- 
 nefs and Drift of the Book of Job is to difplay 
 and manifeft the fuperior Power of the true God 
 over the Hoft of Heaven and Operation of the 
 Airs, as the Idolatry of thofe Times confifted in 
 the Worfhip of thofe Powers, acting under the 
 Direction of the Prince of the Power of the 
 Air ; and this Suppofition is founded upon the 
 Authority of the Book itfelf, and many exprefs 
 PafTages therein. This Prince, or Satan, as foon 
 as he was permitted to try Job, in order to gain 
 him over, immediately employs the Gods of his 
 fetting up, namely, Fire, Light, or Lightning, 
 and Spirit, or Wind, to make Job feniible of 
 their Power, and terrify him into an Obedience t© 
 them, and ib of courfe, to himfelf through them. 
 The Sabeans, Chaldeans, and other Worfhip- 
 ers of thefe Powers unite for the fame Purpofe. 
 But Job withltood them all with an anuzing 
 Firmnefs and Refolution : Thus by Job's fearing 
 N 2 the 
 
9 2 
 
 E L I H V 
 
 Chap. II. the Elabim, God was glorified in his Servant's 
 Victory over Satan and his Inftrurnents of Re- 
 bellion. But this End, though certainly intend- 
 ed and effected, is not adequate to that copious 
 Variety of Matters which we find in this com- 
 prehenfive Hiflory : We muft therefore look far- 
 ther for the capital Defign. The Cure of this 
 Species of Idolatry was only a temporary, par- 
 tial, and occafional Defign -, fo that if another 
 may appear, that is of perpetual and univerfal 
 .Ufe, it muft be allowed a Preference in our pre- 
 fent Enquiry. Whether Injiruclion in Right e- 
 oufnefs hath not thefe Claims of Superiority, may 
 be trufted to any impartial Judgment. 
 
 I am like wife of Opinion, thatbyj^'s Friends 
 being directed to offer Sacrifices for tbemfelves, is 
 intimated that each national Church ought to have 
 an independent Power in fuch Matters ; as thefe 
 Perfons or Friends of Job were probably the Princes 
 and Patriarchs of their refpective Countries and 
 Churches, each having (under God) the fupreme 
 Government of his own national Church. By 
 Job\ being ordered to pray for all, he was, I 
 conceive, a Type of our Saviour, whofe me- 
 diatorial or facerdotal Office, according to the 
 Order of Melchizedek, feems to be herein plainly 
 fet forth. The pleafing Incenfe of Prayers and 
 Praifes, the Sacrifices of contrite and grateful 
 Hearts, continually afcending in an holy Flame 
 to the Throne of Grace and Mercy from the 
 great Congregations, and retired Clofets of the 
 
 Faithful, 
 
E L I H U 93 
 
 Faithful, from every Part of the Catholic Church Chap. II. 
 
 militant here on Earth, are prefented by our great 
 
 High-Prieft, and rendered iuccefsful by his Prayer. 
 
 Our excellent Liturgy exemplifies the proper Style 
 
 of Addrefs ; whatever we afk, whatever we offer, 
 
 it muft be in the Name of Him, and no other, 
 
 Ora -pro nobis, Jefu, Hominum Salvator. 
 
 Many other fpiritual Interpretations may like- 
 wife be admitted, as no way inconfiftent v/ith 
 what is here offered, but tending rather to il- 
 luftrate and fupport the mediatorial Scheme. 
 Thus Job may be allowed to be a Type of the 
 Median, in his being tempted by Satan, and in 
 his unexampled Sufferings, and in his Exaltation 
 to a mod profperous State after thofe Sufferings 
 were determined, in the ContradiSiion of Sinners 
 againfi bimfelf, in his being King, Prieft, and 
 Prophet. It is a Recommendation of the holy 
 Writings, inftead of any Objection to them, 
 and an interior Proof of their divine Excellency, 
 that one Character is rich enough to afford fuch 
 Plenty of Inftruction, and to mark out without 
 Confufion fo many important Ufes, all uniting 
 and uniformly confpiring to fulfil the great 
 Purpofe of Heaven to fave Mankind. Such an 
 ufeful and well fuited Variety is a peculiar di- 
 (linguifhing Mark of the Works of God. Con- 
 fider every Element, you will find fufficient 
 and ample Proof of it. View the Whole, or any 
 Part of this Syftem, and you will fee this Mark 
 of All-fufficiency damped upon it as an infallible 
 N 3 Charac- 
 
94 E L I H U 
 
 Chap. II. Chara&eriftic of its divine Maker. And this 
 is remarkable and vifible in that glorious A- 
 gent called Light, which was formed fo early 
 to be a mighty Inftrument in his Hands for 
 finilhing and furnifhing the great Theatre of 
 the Univerfe. The material Light mould teach 
 us to form analogous Ideas of the fpiritual. And 
 as the many excellent Ufes of that are a ftrong 
 Confirmation of its being the Produce of an al- 
 mighty Fiat, why mould not the Word of God, 
 which is a correfponding or fpiritual Light, and 
 the only true Light of human Underftanding, 
 be allowed the fame Authority upon the fame 
 Reafons ? The Evidence to me is as clear and ir- 
 refiftible, as that bright Inftance is itfelf from 
 whence this Proof and Illuftration arifes. 
 
 I have been contented to recite the above Opi- 
 nions, without enlarging upon the Reafons where- 
 by they are fupporttd, as thefe, I think, will 
 appear to a better Advantage in the Drefs ot 
 their refpe£t,ive Advocates and Patrons. They 
 will be allowed by me a proper Place \ and whe- 
 ther my Opinion fhould be the Principal or Sub- 
 ordinate, muft be fubmitted. My Concern is 
 only that Juftice may be done in a Cafe ot fuch 
 Importance. My Hypothcfis is not fet up as a 
 rival Power, or an arrogant Pretender to Fame or 
 Empire, commanding all others to fall down 
 before it, and doit Service. Its begs Leave only 
 to fland in the Row of Obfervation, and prof- 
 fer its Service, without aiTuming the Superi- 
 ority 
 
E L I H U 95 
 
 ority of Merit •, much lefs would it rife by any Chap. ID. 
 unchriftian Arts, or the Spoils of Slander and ' "y* ' 
 Ruin of Reputations. The chief Authorities 
 taken from the Book itfelf, by which my Hy- 
 pothecs is fupported, will appear in the follow- 
 ing Chapter, .,'- £$ 
 
 CHAR III. 
 
 Paraphrafe and Annotations upon the Part of 
 Elihu. 
 
 T7LIHU being the illuftrious Guide, by 
 •*-- J whom I directed my Steps in my prefent 
 Search, and to whom, as to an Oracle of God, I 
 applyed myfelf for Light and Truth in my En- 
 quiry, it cannot be improper, before we proceed, 
 to examine his Part of the Conference, to view 
 the Defcription of the Speaker, and attend to 
 thofe high Marks of Diftinction, which feem to 
 fet him far above the greatefl and beft Charac- 
 ter, that was ever prefented in real, or fabled 
 profane Story. Such an Account in this Place, 
 though fhort, will, I think, be the cleared Me- 
 thod of conveying my Obfervations to the 
 Reader, and be the mod proper Introduction 
 to fuch Remarks, as may be made upon this 
 important Part of the Hiftory of Job. It 
 appears that Elihu had attended to every thing 
 that had paiTed on each fide, as became a Mo- 
 N 4 derator 
 
9 6 E L I H U 
 
 Chap.III. derator and Judge : He had heard the three 
 FrLnds, and had waited till Job had fpoken. 
 Surprizing indeed it may feem to any impartial 
 Reader of this Hiftory, that fo young a Man 
 ihould be inverted with, much more that he 
 fhould claim fo weighty an Office, which required 
 the higheft Abilities, and all the Advantages of 
 a fuperior Character, to execute with Succefs. 
 Curious Points of the mod interefting Nature 
 ■were to be fettled by this young Arbitrator •, the 
 long and fore Diflreffes of the Afflicted were to 
 be at once relieved ; various Opinions, moft te- 
 naciouQy and warmly maintained, were to be 
 adjufted to the Satisfaction of each contending 
 Difputant. It may be demanded, it mult be 
 the Queftion of a confidering Mind, what Man, 
 efpecially what young Man, could be fufficient 
 For fuch Things ? Let us go, upon this, and 
 all proper Occafions, to the Oracles of God, 
 For a Solution of our Doubts and Difficulties, 
 laying no farther Strefs upon the weak Con- 
 jectures of Men than they will appear to deferve, 
 when held before this faithful Touchftone and 
 divine Mirrour of Truth. This extraordinary 
 Perfon is ityled Elihit, the Son of Barachel, the 
 Buzite, of the Kindred of Ram. 
 
 Job's three Friends are characterized only by 
 the Region or Diftrict which they belonged to, 
 or ruled over •, but here is a Defcription of Pa- 
 rentage and Lineage, too particular to be pafTed 
 pver without a Fpecial Examination. It is well 
 
 known, 
 
E L I H U 97 
 
 known, that fome of the moll eminent Types ofChap.III. 
 our Saviour have had Names afligned them, ex- 
 prefiive of their particular Defignation. Abra- 
 ham, * Melchizedek, Jojhua, David, &c. are In- 
 fiances of this Kind ; and I may, 'tis hoped, 
 without Offence or Preemption fuppofe, from 
 the acknowleged Interpretation of the defcriptive 
 Titles, that a reprefentative Character of the 
 Mefiiah is herein exhibited, who was God him- 
 felf, the Son of the bleffed God, of the Kindred of 
 Ram, or the holy Line. Types are invefted 
 with the Titles of the Perfon or Office, which 
 they perfonate and reprefent ; and where the 
 Figure will not come up to the Defcription, we 
 are directed to the Antitype and Reality for an 
 Explanation. If it be the Defign of the Holy 
 Spirit herein to exhibit, and mark out the molt 
 important Part of Chrift's Office, That of jufti- 
 fying Mankind by his Righteoufnefs or Upright- 
 nefs, and to hint the Union of the two Natures 
 in the Perfon of the future Mefiiah, it was furely 
 as proper to awaken the Attention of Men by 
 
 fuch 
 
 * What-Mr. Hutchinfon fays concerning Melchizedek 
 deferves the Reader's Attention, and may ferve to recon- 
 cile him to what he will find here concerning EUhu. 
 " The ceremonial Law was int. al. to keep up the Ex- 
 " pectation of the Atonement of that great Sacrifice of 
 " that real Body, which, by the affumed Body or Ap- 
 " pearance of MelcbiZedek, was emblematically repre- 
 " fented and revealed to their Father Abram, as the 
 *' Offering of it, and our communicating of it, was by 
 f* Bread and Wine." Ejfay towards a natural Hijhry 
 of the Bible, Pag. 246. third Edit, 
 
9 8 E L I H V 
 
 Chap.ffl. fuch defcriptive Characters, as upon any other 
 ■^Exhibition of his high Office. Accordingly we 
 find, that upon this defcriptive Declaration of 
 this young Man, the Audience became all At- 
 tention, all Ear; they bear his Rebukes, and 
 hear his majeftick Reafoning, as the Voice of 
 One having Authority •, and he keeps them in 
 Sufpence by a delicate and proper introductory 
 Difcourfe, to prepare a better Reception for that 
 Doctrine and Sentence which is opened at the 
 23d Ver. of the XXXIIId Chap. It was ne- 
 ceffary to eftablifh. the Character and Authority 
 he acted by, before he could expect a Submiffion 
 to his Decifion. May it not therefore deferve 
 Confideration, whether the human Nature* as it 
 was afterwards to be united to the divin: , was 
 not typified and reprefented in the Peribn and 
 Character of Eiibu, as that Perfon, who was to 
 aflume our Nature, fpeaks in That principally 
 in the following Chapters? Upon this Suppo- 
 fition, and no other that I have met with, the 
 great Things that are faid of Elihu, which will 
 be occasionally obferved, as we pafs, his Succefs 
 in ending this Difpute, and the Silence concern- 
 ing him in the Conclufion, may be accounted 
 for. It is likewife obfervable, that the decifive 
 Sentence of God and Elihu turns upon the fame 
 Point, and the three Friends are cenfured alike 
 by both, after fpeaking to much the fame Pur- 
 pofe. An acute Obferver and celebrated Wri- 
 ter of this Age hath been before-hand with me 
 
E L I H U g9 
 
 in this Remark ; " It is vifible, fays he, to Chap.III. 
 <c every one who regards the two Speeches of ' 
 M Elibu and God with the lead Attention, that 
 * 6 the Arguments and Doctrines are the fame.* " 
 As Job had wifhed, that he could approach the 
 Deity, to fpeak all his Mind, as a Man, talks with 
 his Neighbour, Elihu prefents himfelf •, I amfucb 
 a one, fays he exprefsly, to gratify his Defire 
 herein, aptly fetting forth the mediatorial Office, 
 as fulfilled and exemplified in the Incarnation of 
 the Son of God : I was formed out of the Clay 9 
 fays he, as thou art •, from whence one would 
 guefs, that there appeared fomething more than 
 Man in this excellent Perfonage, to make fuch 
 a Declaration neceffary to take off too great an 
 Awe of his Prefence. Job being hereby made 
 eafy, and gradually and gracioufiy led to bear 
 and love the divine Converfe, the Divinity alone 
 continues the Difcourfe, and, after enlarging 
 upon the fame Topicks, concludes the whole. 
 XJnlefs Elihu be intended to exhibit the Humanity 
 of our Lord, as it was to be united to the fecond 
 Perfon of the EfTence, and fo One with Him 
 who fpeaks out of the Whirlwind, he will ap- 
 pear to be an infignificant Character, as being 
 paffed over without Notice, or any Mention o^ 
 him in the Conclufion of this Book : But fup- 
 pofing the two Natures in Chrifl: to be here re- 
 prefented, every Thing is confident. I fhall 
 mention here but one more Reafon or Authority, 
 
 which 
 * Div. Legation, Chap. 6. Se&. 2. 
 
ioo E L I H U 
 
 Chap.lll. which feems to favour this Supposition. It is 
 taken from the Words upon which Job founds 
 his fincere Repentance •, / have heard of thee by 
 the Hearing of the Ear, but now mine Eye feeth 
 thee. Something more than a metaphorical 
 View feems to be meant in this Paffage, and a 
 clearer Sight of the divine Prefence, than could 
 be taken by the Eye of the Mind, or the Eye of 
 Faith. The great Favourites of Heaven, the 
 Patriarchs, Prophets, and Friends of God, who 
 were honoured with his extraordinary Com- 
 miffions and Revelations, which were to be com- 
 municated for the Benefit of Mankind, were 
 certainly favoured with perfonal Exhibitions of 
 the MefTiah, as he was to appear upon Earth, 
 to Strengthen their Faith and Authority : Abra- 
 ham, Jacob, Mofes, Jofhua, Ezekiel, &c. afford 
 fufficient Proof of this Point. Why therefore 
 may it not be fuppofed that Job, who was one 
 of that celebrated Triumvirate mentioned Ezek. 
 XIV. 14. was vouchfafed fuch an Exhibition, 
 to fupport him under fuch a Trial, and un- 
 anfwerably convince him, whofe Righteoufnefs 
 was to fave him. His Converfion upon this 
 View is as immediate, as that of St. Paul's was 
 upon the Appearance of the Glory of the Lord. 
 Abafhed, and confounded at this Vifion, and 
 upon comparing his little Self with this glorious 
 Reprefentation, he falls proftrate with this hum- 
 ble Confeflion, Wherefore I abhor myfelf, and 
 recent in Duft and AJhes. I mail cite a great Au- 
 thority 
 
E L I B V ior 
 
 thority in the * Margin to prove this Point, and Chap. III. 
 to clear myfelf from the Imputation of Whim 
 and Singularity. Job had certainly feen God 
 with the Eye of Faith every Day, when he at- 
 tended him at public Worfhip, and every Time 
 he had addreffed him for Eale and Afliltance 
 under his prefent Calamity : So that his joyful 
 Exclamation of "f feeing him now with his Eye 
 mull mean a real Reprefentation of the God- 
 Man, and the moft fignificant Acts of his Life 
 to his Senfes. This I conceive to be the Mean- 
 ing of Abrahams feeing the Day of Chrift, as 
 may be inferred from a Paffage in St. Luke, to 
 which our Bible refers us. What is called his 
 Day by one, is termed by the other, the Things 
 which the People of that Age faw, viz. Our 
 
 Saviour's 
 
 * The Reader may fee enough in Eufebius to fup- 
 port this Opinion, and may add the other Authorities 
 cited by Bifhop Bull to confirm the fame : The Paflages 
 are too many, and too long to be tranfcribed. But I 
 fhall cite one from Eufeb. Demonjl. Evang. Lib. I. 
 Ch. V. as belonging to the very Point under Confidera- 
 tion. After mentioning our Saviour's appearing in this 
 Form upon other Occafions, he adds, " Moreover, it 
 " is not lawful to fay that any but Him, he who was 
 " called God and Lord when he appeared to Abraham, 
 " was feen by or appeared to Job, after fufficient Dif- 
 " cipline ;" citing the very Words, and adding a para- 
 phraftical Expofition of them, to prove the fame Thing, 
 as hath been already obferved in Part in the Preliminary 
 Difcourfe. 
 
 f He had ('tis fuppofed) as fatisfaftory a View, as the 
 Difciples had after his Refurreclion, when they joyfully 
 declared to St. Ihomas, JVe have feen the Lord, St, 
 John XX, 25. 3 
 
102 E L 1 H U 
 
 Chap.III. Saviour's Life and Actions upon Earth, which 
 many Prophets and Kings defired to fee, as they 
 would ferve as a Key to open the full Meaning 
 of the prophetical Writings, and of all Things 
 concerning Himfelf : How he was to be a King, 
 and a very poor Subject ; to be univerfal Mo- 
 narch, and yet pay Tribute ; to be the mighty 
 God, and a moft oppreffed Man ; how the fame 
 Perfon could be Benoni, the Son of Sorrow, and 
 Ben-jamin, Son of the right Hand, in his Exalta- 
 tion to the right Hand of the Father •, to die 
 Himfelf by the Hands of the vileft Mifcreants 
 upon Earth, and yet by fo dying to fave the 
 World, and offer Terms of Salvation to, and 
 pray for thofe very Mifcreants. Job likewife 
 faw now whofe Uprightnefs he was to rely on, 
 the Conditions of obtaining the Application of 
 it, and was taught by a lively Example to pray 
 for his tormenting Perfecutors, and offer Sacrifice 
 for their Prefervation, without which they could 
 not be preferved. The Suppofition of the Hu- 
 manity and Divinity of Chriit being herein pre- 
 figured, as interefting themfelves diftinctly and 
 conjunctly in fettling the Faith of Job, and of 
 the whole Patriarchal Church through him, in 
 an Affair of the higheft Concern to the everlaft- 
 ing Happinefs of Mankind, makes every Part 
 of this Conference confiftent with itfelf, worthy 
 of a divine Appearance and Interpofition. I 
 mall fay Nothing more in this Place concerning 
 the Perfon of Elihu, obferving only that Re- 
 
 femblance, 
 
E L I H U 103 
 
 femblance, which appears upon Comparifon Chap.III. 
 between the Type and Antitype, between the' 
 young, modeft Elihu, who patiently heard the 
 impertinent three Friends, whofe Age and Studies 
 might feem to command the firft Attention, and 
 the Child Jefus, when twelve Tears old, Jit ting in 
 the Midji of the Doffors, firft hearing, then ajking 
 them Queftions. Of each likewife it may truly 
 be faid, (which is a farther Confirmation of the 
 Identity of Character) All that heard Him were 
 aftonijhed at his Under/landing and Anfwers, 
 St. Luke II. 
 
 The Anfwers of Elihu come now to be 
 confidered. 
 
 Job XXXII. 
 
 1 . So thefe three 
 
 (a) Men ceafed to 
 anfwer Job, be- 
 
 (b) czufehe was righ- 
 teous in his own 
 Eyes. 
 
 2. Then was kindled 
 the Wrath of E- 
 
 (c) lihu, the Son of 
 Barachel, the Bu- 
 
 (c) zite, of the Kin- 
 dred of Ram ; a- 
 gainft Job was 
 his Wrath kind- 
 led, becaufe he 
 juftified himfelf 
 
 (d) rather than God. 
 
 3. Alfo 
 
 Paraphrafe. 
 
 1. Job's three Friends left 
 off difputing with him, 
 becaufe he infilled upon 
 his Innocence, and re- 
 fufed to confeis that he 
 had been guilty of any 
 notorious and wilful Sin. 
 
 2. Hereupon Elihu, a 
 young Perfon who had 
 been prefent during the 
 Conference, and who 
 was related to the holy 
 Line, or of the Kindred 
 of Abraham ( as the 
 Chaldee Paraphrafb ex- 
 preiTeth it ) being de- 
 scended from Nahor, 
 Abraham's Brother,G^. 
 
 XXIL 
 
E L 
 Job XXXII. 
 
 Alfo againft his 
 three Friends was 
 his Wrath kind- 
 led, becaufe they 
 had found no 
 Anfwer, and yet 
 had condemned 
 Job. 
 
 Now Elibu had 
 waited till Job 
 had fpoken, be- 
 caufe they were 
 elder than he. 
 
 5. When Elihu faw 
 there was no An- 
 fwer in theMouth 
 of thefe three 
 Men, then his 
 Wrath was kind- 
 led. 
 
 6. And Elihu, the 
 Son ot BaracheU 
 the Buzite, an- 
 fwered and faid, 
 
 I 
 
 I & u 
 
 Paraphrafe. 
 XXII. 21. was very 
 angry with Job for jufti- 
 fying himfclf in the Pre- 
 fence and Sight of God. 
 
 3. Elihu like wile was very 
 angry with the three 
 Refpondents, becaufe 
 they had condemned 
 Job upon falfe Allega- 
 tions, and had not given 
 him a true and proper 
 Anfwer *. 
 
 4. Elihu alfo waited to 
 hear whether Job had 
 any thing farther to 
 offer, that he might 
 not feem forward in 
 fpeaking before all his 
 Seniors were heard. 
 
 5. But finding, after a fuf- 
 
 6. ficient Paufe, no Re- 
 ply, all of them fitting 
 as Men that knew not 
 what to fay, he was not 
 able to hold his Peace 
 any longer, and ad- 
 drefTes himfelf to the 
 Audience in this Man- 
 ner : All this while I 
 have confidered mine 
 
 own 
 
 * The LXX add, And they fuppofed him to be impious, 
 tQtilo av\c> uvcti aaiQv. This and many other Additions 
 crept into the Text of the LXX Tranflators from fome 
 conjectural Paraphrafe. St. Jerom takes no Notice of 
 the Addition. 
 
E L I H U 
 
 Job XXXII. 
 I am young and 
 ye are very old \ 
 wherefore I was 
 afraid, and durft 
 not fhew you 
 mine Opinion. 
 , I faid , Days 
 mould fpeak , 
 and Multitude 
 of Years mould 
 teach Wifdom. 
 
 8. But there is 
 Spirit in Man, and 
 the Infpiration 
 of the Almighty 
 giveth them Un 
 derftanding. 
 
 Great Men are 
 not always wife : 
 neither do the 
 Aged understand 
 Judgment. 
 
 10. Therefore I faid, 
 hearken unto me, 
 I will alfo fhew 
 mine Opinion. 
 
 Paraphrafe. 
 
 li. Be- 
 
 10 
 
 own Youth and the Ex- 
 perience of Age, and 
 thought it proper to- 
 defer giving my Opi- 
 nion, till my Elders 
 were lilent. 
 
 I thought with myfelf, 
 that it became One fo 
 young to hear before I 
 ipake, and fo learn 
 Wifdom from fuch Per- 
 fons, rather than pretend 
 to teach it. 
 
 . But I find myfelf 
 miftaken here, and that 
 this is not always the 
 Cafe i it is the Spirit of 
 God in Man, not Age, 
 that enlightens the Un- 
 derstanding, and teach- 
 eth Man Wifdom, 
 . They are not always the 
 wifeft Who are in Au- 
 thority, and the Teach- 
 ers of others ; nor do 
 old Men, as old Men, 
 always form true Judg- 
 ments of Things. 
 Therefore I defire that 
 you will hearken to me, 
 that you may judge by 
 my Words and * Know- 
 lege, whether that dis- 
 cerning Spirit of God, 
 O which- 
 
 105 
 Chap.III- 
 
 ♦n 
 
io6 
 
 E L I H V 
 
 Chap.III. Job XXXII. 
 
 ii. Behold, I waited 
 for your Words, 
 I gave Ear to 
 your Reafons, 
 whilftyoufearch- 
 ed out what to 
 fay. 
 
 12. Yea, I attended 
 unto you, and 
 behold there was 
 none of you that 
 convinced Job , 
 or that anfwered 
 his Words : 
 
 13. Left ye mould 
 fay , we have 
 found out Wif- 
 dom:Godthruft- 
 eth him down, 
 
 (e) not Man. 
 
 14. Now' 
 
 Paraphrafe. 
 which enableth Man to 
 pafs right Judgments 
 upon Things, be in me. 
 
 11. I have patiently heard 
 
 1 2 . all your Difcourfes, and 
 given you Time to fift 
 every Part of Job's 
 Defence, and from the 
 Principles of Reafon and 
 Religion to fupport 
 your Opinion •, but 
 None of you hath con- 
 futed Job, nor faid any 
 thing to the Purpofe, 
 in Anfwer to his De- 
 fence of himfelf. 
 
 13. Your paffing a wrong 
 Judgment in this Mat- 
 ter mull take away all 
 Occafion of Boafting 
 concerning your fupe- 
 rior Merit, or pretend- 
 ing to a Difcovery of 
 hidden Wifdom. The 
 Truth of the Matter is, 
 God himfelf hath hum- 
 bled Job : Not even the 
 beft of Men could do 
 this by a Comparifon 
 of Characters, inafmuch 
 as Job really excells any 
 of thofe, who pretend 
 to greater Sanctity, and 
 a more exalted Virtue. 
 
 14. JW's 
 
 s 
 
E 
 
 Job XXXII. 
 
 L I H V 
 
 14. Now he hath 
 not directed his 
 Words again ft 
 me, neither will 
 Ianfwerhimwith 
 your Speeches. 
 
 15. They were amaz- 
 ed, they anfwer- 
 ed no more, they 
 left off fpeaking. 
 
 i€. When I had 
 waited (for they 
 fpake not, but 
 flood ftill, and 
 anfwered no 
 more) 
 
 I /aid, I will an- 
 fwer alfo my 
 Part, I alio will 
 fhew mine Opi- 
 nion. 
 
 For I am full of j 1 8 
 Matter, the Spirit 19 
 within: 
 
 107 
 
 Paraphrafe. Chap. III. 
 
 14. Job's Defence indeed 
 hath not been directed 
 to me, as I have hither- 
 to had no Share in the 
 Conference •, but fince 
 you have not found or 
 given a true Keply, I 
 wiil endeavour to give 
 Satisfaction herein, but 
 fhall not make ufe of 
 your Arguments. 
 
 15. See, I befeech you all 
 that hear us, how thefe 
 Difputants are amazed, 
 how filent they are, as 
 if their Speech had 
 forfaken them. 
 
 16. You are my Witneffes, 
 that I have waited for 
 Satisfaction •, but, after 
 long Expectation, they 
 bring forth Nothing, 
 they are at a ftand, and 
 turniflied with no far- 
 ther Anfwer. 
 Which made me re- 
 folve within myfelf, 
 that I would have a 
 fliare in fhis Difpute, 
 and fhew, as I have 
 told you, what my 
 Opinion is concerning 
 it. 
 
 And indeed it is high 
 Time •, for I am io full 
 O2 of 
 
 i7 
 
io8 
 
 Chap.III. 
 
 E L 1 H U 
 
 Jcb XXXII. 
 within me con- 
 ftraineth me. 
 
 19. Behold, my Bel- 
 ly is as \Vine, 
 which hath no 
 Vent, it is ready 
 to burft, like 
 new Bottles. 
 
 20. I will fpeak, that 
 I may be refrenV 
 ed, I will open 
 my Lips, and 
 anlwer. 
 
 21. Let me not, 1 
 pray you, accept 
 any Man's Per- 
 fon, neither let 
 me give flatter- 
 ing Titles unto 
 Man. 
 
 22. For I know not 
 to give flattering 
 Tities ; In fo do- 
 ing my Maker 
 would loon take 
 me away. 
 
 Paraphrafe. 
 of what is fuggefted to 
 me upon this Topic, 
 that, as Wine having 
 no Vent, I am con- 
 ftrained to utter my 
 Conceptions. 
 
 20. I muft fpeak therefore, 
 if it be but to eafe my- 
 felf; I will open my 
 Lips, and give Vent 
 to my Thoughts, be- 
 caufe, I cannot, with 
 Safety, hold my Peace 
 any longer. 
 
 21. And, I befeech you y 
 let me fpeak with all 
 Freedom, though I 
 fpeak before Princes 
 and great Men, regard- 
 ing the Caufe, not the 
 Perfons. 
 
 22. For I do not under- 
 stand that Art of footh- 
 ing Men into a great 
 Opinion of themfelves, 
 or, by giving flattering 
 Titles, make them think 
 more highly of them- 
 felves, than they ought 
 to think, left he that 
 made me mould pre- 
 fently flop my Mouth, 
 for not dealing plainly. 
 
 An- 
 
E L 1 H U I09 
 
 Annotations. 
 
 This Chapter is the Exordium of Elibu's Chap.III. 
 magnificent and fplendid Oration, containing & y ~~~*~ mJ 
 general Addrefs to the Audience, to befpeak 
 their Attention to what he was about to deliver. 
 He declares the Weaknefs and Impropriety of 
 the Reafonings which had palTed upon this Sub- 
 ject, with the Infufficiency of them to anfwer 
 the Purpofe for which they were alledged. He 
 ufes therefore great Sharpnefs in his Reproofs, 
 and treats the three Friends with much Freedom 
 and Plainnefs of Speech, appearing in a fuperior 
 Character, and appealing to what he is going to 
 fay, for a Proof of his being actuated by the 
 Spirit of God. 
 
 (a) Ceafed to anfwer, or from anfwering. The 
 original Word for anfwering fignifies likewife 
 tormenting, affliffing, and being in great Dijlrefs. 
 Both Senfes have a Place here ; fo that the Words 
 fignify, they ceafed from tormenting Job with 
 vexatious Anfwers, and reproachful Expoftula- 
 tions. Our blefied Lord himfelf is characterized 
 by this Word in the LXXth Pfalm, and laft 
 Verfe, where the Humanity complains, / am 
 poor (»3j,% affiioted) a Prediction of what was to 
 happen to our Saviour in his State of Humiliation, 
 when he was to be under the fevered Perfecution 
 of the Jews juft before his Paflion, according to 
 the Defcriptions in this Pfahn. By reftoring the 
 true Senfe of the Word here, the prefent feeming 
 O 3 Tautology 
 
no E L 1 H U 
 
 Chap.IIf; Tautology of the Pfalmifl's Expreflions will at 
 *■— y-— ' t | ie f ame Time be corrected ; I mean by tran- 
 
 flating the Paffage, I am ajfiifted and needy, in- 
 
 ftead of poor and needy. 
 
 (b) Righteous in his own Eyes. The Reader, 
 I hope, will recollect, whenever thefe Expreflions 
 occur, to interpret and apply them according to 
 their different Senfe and Acceptations, as pointed 
 out and diflinguiflied in what has been obferved 
 already. 
 
 (c) Elihu Son of Barachel, &fc. of the Kindred 
 of Ram. It has been remarked, that whenever 
 any Perfon is appointed to any important Office, 
 efpecially fuch as are typical of our Saviour in 
 any diftinguimed Part of his Character, the 
 Type has a Name defcriptive of his Substitution, 
 and the Reprefentative takes the Title of the 
 Principal : So here Elihu, literally interpreted, 
 is, This Perfon is my God (Irradiator) Son of the 
 Ueffed God (Irradiator) which though apply ed to 
 the Type, is literally and really true only of the 
 Antitype, who was and is very God of very God. 
 The Word here ufed for God is E L, which, as 
 fome very learned Men have obferved, fignifies 
 the Irradiator, or he that irradiates and enlightens^ 
 and thereby becomes a Characteriftic of the fe- 
 cond Perfon in the Deity, who enlightens every 
 one that comelb into the World, whofe material 
 Reprefentative in the natural Syflem is the Sun *, 
 
 and 
 
 * In prophetic Defcriptions therefore the Sun feerns to 
 
 ihnd for the Mefliah himfelf, and the Moon for his 
 
 Spoufe 
 
E L I H U hi 
 
 and Is by the Greeks called by the fame Name,Chap.IIL 
 H\i&, allowing for the Termination •, and the' 
 Name of our Elihu is by the LXX tranflated 
 Ea»», to fliew perhaps their Senfe, or the Senfe 
 of thofe Times, concerning the analogical Re- 
 femblance between the Principal and fubftituted 
 Reprefentatives ; fb that wherever the Word 
 EL is ufed for God, the Divinity of the fecond 
 Perfon feems in mod, if not all Places, to be 
 particularly pointed out. This Obfervation may 
 help us to abetter Interpretation of EL ELaHIM, 
 which is rendered God of Gods, which founds 
 oddly, and may convey unserviceable Ideas; 
 whereas the above Interpretation gives a true, 
 clear, and fatisfactory Senfe, expreffing that Per- 
 fon, who, being one of the Elahim, or Perfons 
 who had covenanted to redeem Man, was pecu- 
 liarly diftinguifhed by the Title of EL, or Irra- 
 diator, who was the Divinity afterwards incar- 
 nate, to which the Humanity cried Eli, Eli. 
 And this Tide is incommunicably peculiar to the 
 Divinity, fo as not to be ufed for any created 
 Being, as the Words Elahim, &c. are ufed in 
 the Way of Analogy, or in a Senfe of Accommo- 
 O 4 dation ; 
 
 Spoufe, the Church, which was literally turned into Blood 
 in the Perfecution of the primitive Chriftians, anci vvhofe 
 Light, according to Ifaiab's Prophecy ( Chap. XXX. 
 Ver. 26. ) mall be like that of the Sun in her State tri- 
 umphant, mining for ever and ever with a pure, bright, 
 and unchangeable Splendor, 
 
 Placaeus, de Typo primo, Pag. 37, tells us, £C Sol 
 « c Typus eft Cbr//li 3 Luna Ecclefia, Stellse Pajlcrum" 
 
ii2 ELIHU 
 
 Chap.III. dation •, and is withal peculiarly defcriptive of 
 the fecond Perfon in the Eflfence. That we 
 might not be led into a Miftake in this im- 
 portant Point, the Words ADaM and EL are 
 contradiftinguifhed, as ADaM Va LA E L : Jews, 
 Avians, and Socinians, would do well to con- 
 fider this. Elihu is farther characterized in 
 being related to the Family of Ram, which was 
 undoubtedly defigned as an additional Title of 
 Honour, to imprefs upon all his Hearers an 
 high Opinion of him on Account of the Dignity 
 of his Family, as his own perfonal Excellency- 
 was fufnciently fet forth by the others. 
 
 Various are the Conjectures of Commentators 
 concerning this great Perfon named Ram, to 
 whom Elihu is faid to be thus related, as the 
 Extraction from, or collateral Affinity to this 
 Anceftor is fuppofed to derive an Honour upon 
 this Defcendant : I mail not trouble the Reader 
 or myfelf with a Tranfcript of thefe Opinions ; 
 I have had Trouble enough in reading them. 
 But I will add a Conjecture of my own, which 
 the Reader may treat with as much Freedom as 
 I ufe towards thofe which have already appeared. 
 I am apt to think that the Name of Ram figni- 
 fying the High, or Highejl, became the Name of 
 the holy Line from the firft Call and Defigna- 
 tion of Abraham, who was therefore called at 
 firft AB-RaM, the Head or Father of that Line, 
 as he was afterwards- AB-RaHaM, upon his 
 being declared to be typically the Father of the 
 
 Faithful^ 
 
E L I H U 113 
 
 Faithful, and of many Nations, of all the Gen- Chap.III. 
 tiles who fhould be faved by the like Faith, or 
 a Belief of, and Truft in that Redeemer who 
 was to come, whom though they might not fee, 
 yet they mould believe in. When Religion, or 
 the mediatorial Scheme, feemed to be in great 
 Danger of being loft and confounded by, and 
 after what happened at Babel, the Wifdom and 
 Goodnefs of God marked out a Family, where 
 the Truth, amongft many Pretenders, might be 
 fafely and infallibly preferved. And as this Fa- 
 mily was at that Time the mod eminent and 
 honourable of any in the known World, and 
 was to be continued and diftinguifhed by the 
 peculiar Notice and Bleffings of Heaven, it was 
 proper to fix the Attention and Veneration of 
 Mankind hereupon by a defcriptive Title, al- 
 ways to attend the Family and Head of it. The 
 Stem or Line of Sbem was now fending forth 
 many Branches from the three Sons of rferah ; 
 it was proper therefore to diftinguifh the Prin- 
 cipal by a Family Title, or Nomen Gentilitium, 
 that it might not be loft in a Multitude of De- 
 fendants, and that All of this Extraction might 
 be intitled to the Honour due to it, when they 
 mould be able to prove their Defcent from, or 
 Alliance to it. It muft be remarked, that this 
 was the firft Settlement of the holy Line, which 
 " was to be feparated by a particular Difcipline" 
 (as the learned Dr. Berriman has obferved) and 
 from whence the Redeemer in Fulnefs of Time 
 
 was 
 
ii 4 E L I H U 
 
 C'hap.III. was to proceed. St. Matthew therefore begins 
 the Computation here, and makes his firft Stage 
 or Period of the Chriftian Hiftory, from Abra- 
 ham to David. Many have fuppofed that 
 Abraham was the Ram here mentioned, but they 
 have not founded their Opinion upon the Rea- 
 fons here given : Whether that Opinion be not 
 ftrengthened by what is here faid, muft be left 
 to Confideration. The Arguments already pro- 
 duced by others in Favour of it are not, I think, 
 itrong enough to fupport it. 
 
 Admitting the Suppofition, the Mention of 
 Elihu's Relation here to Abraham raifes his Cha- 
 racter, and befpeaks a greater Attention to the 
 Words of a Perfon, who might be fuppofed to 
 be learned in all the true religious Learning of 
 his high Anceftor, and to partake of thofe Blef- 
 fings, which Heaven poured down upon that 
 Friend and Favourite, efpecially thofe moft 
 valuable ones of fpiritual Wifdom and Inftruc- 
 tion : And the fcriptural Account of the firft 
 Genealogies favour the above Suppofition, for 
 Nahor, Abraham's Brother, had by his Wife Uz 
 and Buz ; Job was defcended from the former, 
 and Elibu, confidered as a mere Man, might be 
 fuppofed to be defcended from the latter. 
 
 Eufebius and Origen fuppofe, that Job lived 
 before Mofes ; and Mr. Selden fays, that many 
 Writers fuppofe him to have lived in the Days 
 of Ifaac and Jacob. Bifhop Patrick thinks, that 
 his Age or Time of Life was before the Children 
 i of 
 
E L I H V fij 
 
 of Ifrael came out of Egypt, becaufe he takes Chap.III. 
 no Notice of the Drowning of Pharaoh, and 
 other Miracles attending their Deliverance, 
 though he does of the Drowning of the old 
 World, and the Burning of Sodom. But the 
 Biihop in his Preface is not pleafed to refer us 
 to the Paffages where thefe two Facts are de- 
 clared. 
 
 The LXX indeed make Uz to be the Coun- 
 try of Elihu, Bsg-jtt;? -iff Av<r»Ti^» %<*?*<> ' But 
 this latter Part, as there is no Hebrew for it, 
 can be only paraphraftical, and mew their Senfe 
 of the ancient Geography in this Refpect. The 
 Land of Uz was certainly near the Chaldeans, as 
 appears from the fudden Irruption and Deftruc- 
 tion brought upon Job by thofe People, between 
 whom probably there was no great Harmony at 
 any Time, as the ancient Chaldeans were defcended 
 from the idolatrous Afhur. But as the Text here 
 has particularly fet down the Country of Job 
 and his Friends for our Notice, a more diftincr. 
 Confideration of That and the bordering Regions, 
 together with fome Particulars belonging to 
 them, will not, I hope, be impertinent or dif- 
 agreable. 
 
 It is well known, that Ajjyria was the firft 
 great Monarchy, comprehending the Inheritance 
 of the eldeft Line of Ham, whofe Grandfon 
 Nimrod founded this mighty Kingdom, the 
 Beginning of which was BabeU * pertinent Name 
 
 for 
 
n6 E L I H V 
 
 Chap.III. for the Capital of an Empire, founded on the 
 Confufion of facred and civil Juftice, and an arbi- 
 trary, oppreffive Invafion ■ of the Rights of 
 Mankind ! Out of this Land went forth Amur, 
 faith the facred Text, and built Nineveh, &V. fo 
 that Babylon and Nineveh were under the fame 
 great Emperor, long united together with that 
 Eaftern Part of the World, under the Name of 
 Affyria. As Nimrod was the firfl: Founder, it is 
 fometimes called, with regard to the Countries 
 fubdued and united by him, the Land oiNimrod ; 
 and with Regard to the Enlargement and Addi- 
 tion made by AJhur, the Land of Affyria, the 
 latter Name frequently comprehending both > 
 of which Kingdom Chaldea was likewife a Part» 
 being exprefsly faid to be under the King of 
 Babylon. Two of the Name of AJbur are men- 
 tioned in the firfl Genealogies, the abovemen- 
 tioned defcended from Ham, and another in the 
 Line of Shem. Whether the latter might not 
 have this Name given him on Account of his 
 Inheritance or Portion lying within the Country 
 called AJJyria, or as being reduced under it, and 
 made Part of it by being joined to the Province 
 of Chaldea, is fubmitted to the Learned. But it 
 feems probable, that the Inheritance of the Pofte- 
 rity of the latter AJhur, defcended from Shem t 
 were fettled between the Borders of the holy 
 Land, and the ancient Chaldea, and that Job and 
 his three Friends were placed in theft Regions ; 
 
 who 
 
E L I H U u 7 
 
 who having probably a better Senfe of Religion Chap.IH. 
 than the idolatrous Race of Ham, as being of a ^—v— - ' 
 ■more religious Parentage, were thereupon per- 
 petually harafTed by that opprefilve Generation, 
 who were constantly watching Opportunities of 
 committing Depredations upon them. Not but 
 that the frequently neceffary Commerce and In- 
 tercourfe, which mull have been kept up be- 
 tween neighbouring States, might probably in- 
 troduce amongft the Defendants of the Sbemits 
 Ajhur fome idolatrous Practices, and ftain their 
 original Purity, as it flood at the firft Separation 
 in the Confulion at Babel. Job feems, in clear- 
 ing himfelf from any Imputation of this Kind> 
 to infmuate as though his Friends, who had laid 
 fo much to his Charge falfely, were real Offen- 
 ders in this Way : Thus his Reply becomes a 
 pertinent and feafonable Reproof, adapted to the 
 Men, and State of Religion at that Time, and 
 in thofe Parts. I will give the Reader my 
 principal Reafon for fixing the Scene of this 
 Hiflory as above laid down. It is, I think, 
 Sufficiently evident that Job, his three Friends, 
 and the Chaldeans, were contiguous States or 
 Provinces •, fo that if we can afcertain one, the 
 others, adjacent or circumjacent, may be deter- 
 mined to Satisfaction. Now, I think, that 
 EUpbaz, the Temanite, mufl have been the 
 Prince or an Inhabitant of the Land of Teman -, 
 probably the former, and for that Reafon (as 
 was ufual among Princes) took the Name of 
 t his 
 
n3 E L I H U 
 
 Chap.m. his firfr, renowned * Anceftor. The Country 
 likewife was probably named the Land of Teman 
 from a famous Man of the fame Family : The 
 Metropolis likewife was probably called Timnab 
 from another Defcendant of Efau, as amongft 
 the Dukes of Edom, we find Duke Teman, and 
 Duke Timnab, which fufficiently fixes the Coun- 
 try of the Temanites. But what puts this Matter 
 out of all Doubt, I mean, that Teman adjoined 
 to Palefiine, is, that Jojhua had the Capital Tim- 
 natb allotted him at his own Requeft \. By the 
 Situation of this City we may know with fome 
 Degree of Certainty, that the Land of Uz and 
 Buz muft have been fituated between this Land 
 of Teman and Cbaldea. The curious Reader may 
 fee a great deal concerning the original Allot- 
 ments, relating particularly to this Subject, in 
 Bocbarfs Phaleg. Lib. II. Chap. IV. with proper 
 Authorities therein cited ; from whence I fhall 
 
 produce 
 
 * Many Princes took the fame Name, though per- 
 haps another was added by Hiftorians to diftinguifh. them, 
 as, Pharaoh, Abhnelech, Ptolemy, and here perhaps Eli- 
 phaz. The Land of Teman might be a fmall Sovereignty 
 under the great Duke of Edom ; both under the grand 
 Emperor, and within the AJfyrian Empire. 
 
 f Though many Places were called by this Name, the 
 Principal or Metropolis, afligned to Jojhua, mult give 
 the trueft Account of the Situation of the Land of Teman, 
 as it was diftinguifhed in Job's Time, if we fuppofe that 
 Job lived at, or near the Time of the Ifraelites taking 
 Pofleflion of the promifed Land. Some of the Towns fo 
 named were in Arabia, and thefe, together with that in 
 Mount Ephraim, might in earlier Times have been im- 
 mediately under the great Dukes of Edom. 
 
E L I H U n 9 
 
 produce a few remarkable Extracts concerning Chap.HL 
 Ajjyria, wherein thefe Countries lay. He fays, 
 M AJfyriis accenfct Slrabo Bcbylomos, et Elymaos-, 
 ** et Paratacas, et Gordyxos, et Mefo-potamaos, 
 " et Arabas, et ojyrflj, ab JEgypto ufque ad Pon- 
 « c turn, ubi Leucofyrii habitant, qui Dionyjio 
 M AJfyrii." Bcchart obferves here, that from 
 ^«r the appellative AJfyres, afterwards Affyriiy 
 was derived and given, adding, from a Com- 
 ment of Euftathius upon Dionyfius, " Tarn late 
 •* patuit hoc Nomen, quam late patuit Impe- 
 <l rium j" though " AJfyria, proprie di&a, 
 " Regio eft circa Ninum, qus deinceps Adia- 
 *' bene** Bochart immediately fubjoins here 
 fome Accounts of this fame Adiabene, which are 
 entertaining ; then adds Something which tends 
 to eftablifh the Suppofition, that the Worfhip of 
 the Hoft of Heaven, Sun, Moon, and Stars, 
 was the primitive Idolatry intended to be fee 
 forth and cenfured in the Book of Job, from 
 whence the high Antiquity of that Book may 
 be in * fome Degree inferred. To proceed with 
 
 Bochart -, 
 
 * The Book of Wifdom gives us a fufficient Account 
 of the firft Idolatry, and at the fame Time, I think, 
 furnifhes us with a Proof of the high Antiquity of the 
 Book of Job, where this Idolatry is condemned. The 
 Authority of the Book of Wifdom is, I think, fuperior to 
 that of Vojfius, or any late Writer, to fix what was the 
 ancient Idolatry. Surely vain are all Men by Nature y 
 who are ignorant of God, and could not out of the good 
 Things that are feen know him that is ; neither by con- 
 fidering the Works, did they acknowkge the Work-Matter ; 
 
 tut 
 
I2 o E L I H U 
 
 Chap.III. Bcchart ; " Aliud Ajfyria, proprie dictse, prif- 
 " cum Nomen eft Aturia, vel Atyria* Bochart 
 adds, that he does not approve of Str aid's 
 diftinguifhing Adiabene from Aturia ; yet he 
 owns, that Dionyftus makes Adiabene relate only 
 to Ninus, or the Province about Nineveh, which 
 exactly correfponds with the Account above 
 given of the two great Founders of this Empire, 
 viz. that the Kingdom of Babylon, ftrictly fpeak- 
 ing, was founded by Nimrod, that of AJJyria 9 
 Uridlly fpeaking, by AJhur. He adds, that the 
 Cbaldee Paraphrafts ufe Athuria for AJfur, and 
 therefore that they are the fame Word, the 
 Letters t& and fi being changed, de More Gentis, 
 which I may call the dialectical Difference ; and 
 whoever will attend to the modern Jews Pro- 
 nunciation of the fl will perceive the Difference 
 to be no other, though the Form and Power of 
 the two Letters, as reprefented and given in 
 
 common 
 
 but deemed either Fire, or Wind, or the fwlft Air, or the 
 Circle of the Stars, or the violent Water, or the Lights of 
 Heaven, to be the Gods which govern the World. Wifd. 
 
 XIII. I, 2. 
 
 The Lights of the Heavens are, I prefume, (as will be 
 farther obferved bdow) comprehended under the Word 
 XJrim, as the Heavens collectively, or in general, are 
 under the Word Thummim, or the Hojl of the Heavens, 
 Exercitus eorum, tDJO V : Jehovah therefore ftyles him- 
 felf, to reclaim the Sovereignty and abfolute Dominion 
 over this Hoft againft thefe Idolaters, the Lord of Ho/Is. 
 The Scripture Word fur Lights in general, viz. the two 
 great Rulers of Day and Night conjunctly, is U R I M, 
 and the Reader will find abundant Evidence of the Wor- 
 lhip of the Hrjl of Heaven cr the Heavens in general. 
 
E L I H U 121 
 
 common Alphabets, feem to be widely different. Chap Jil* 
 «' Ex eodem Fonte, lays Bcchart, ell Thuras, 
 " Rex AJfyriorum antiquiiTiimis, Zanris (fo Semi) 
 " Filius, qui Nino fucceffiffe legitur,. et ab Af- 
 " Jyriispro Marte coli, et Btlusvoczn vel Baal''' 
 Here they feem to mix and confound the two 
 Affmrs, and their Defcendants, as the Children 
 of Shem in this Empire probably gave way to 
 rhe others, and were unhappily at lalt funk in 
 the fame attracting Gulph of Idolatry. I may 
 now be allowed to make fome Obfervations upon 
 the Accounts, and reconcile the facred and pro- 
 phane Story. The Scripture Word for Affyrid 
 is * Tlti'tfj Afjfur or AJJrur : The Analyfis of 
 
 this 
 
 * To fupport this Etymology, the firft Radical in 
 the Word for Light muff be dropped, vvliicb, I cpnfefs, is 
 an Exception to what is by fome called a general Rule in 
 analyiing compound Words. But I am authorized, I 
 think, fo to do in this particular Root by Scripture Au- 
 thority, as one, if not two Radicals are omitted in the 
 Word for Lamp, Candle, Soul of Man which is the 
 Candle of the Lord, which Word, I humbly conceive^ 
 is derived from the Word ufed for Light, viz. *U or "11 }, 
 from Tift- Some think that tbe Word for Lamp does 
 not come from that for Light, and the Lexicons derive 
 it from, Tl3> NUR: But this Suppofition ferves, I 
 think, to confirm the Etymology here given, the pri- 
 mary Signification of NUR, in Hebrew and Arabic , 
 according to M. de Cal. being Light, a Candle, Lamp, 
 and the Verb to illuminate, Ideas plainly drawn from 
 the original Word Light, "ntf . The firft radical Let- 
 ter Aleph feems in this Word NUR to be dropped, 
 which I fuppofe to be the Cafe under Confederation, and 
 a pafiive NUN is prefixed in its Place, to denote, I 
 think, the different Ideas exhibited in the two Words 
 P for 
 
122 E L I H U 
 
 Chap.III.this compound Word is t2M Fire, and TIN Light, 
 By the Change of the \2 and H* ^ More Gentis y 
 as abovementioned, z. e. according to the Chaldee 
 
 or 
 
 for Light and Lamp, or Candle : The firft is a pure 
 Agent, being veiled with active, original Powers 5 
 whereas the other is in fome Refpect patient or paiHve, 
 not fhining or giving Light till it is enlightened itfelf, or 
 has received Light from Time to Time. This was, and 
 is, the Cafe of all Lamps, Candles, of all material Light, 
 though fhining moft glorioufly and ufefully, in the Temple 
 of God, &c. and is the Cafe of that fpiritual Light, 
 which God has placed and enlightened in the Soul of 
 Man, that Candle of the Lord: The Agent and Patient 
 joined together, Pf. XVIII. 28. fully iffuftrate this Ob- 
 fervation, For thou luilt light my Candle, »")} lJ\ M n. 
 I am perfuaded that the firft Names of Places, a3 well as 
 Creatures, were fignificative and defcriptive, containing 
 the fpecific Characterifticks of the feveral Countries and 
 their Inhabitants. The common Derivation of AJTyria 
 from Happinefs, or to make happy, is no fuch Diftinc- 
 tion, many other Regions being equally intitled to thofe 
 Characters. But what is here fuppofed marks them out 
 by a general Propenfity to a particular Kind of Idolatry, 
 which diftinguifhed them at firft, and has marked them 
 out to future Ages. Hence, I think, the Word ASHeR 
 likewife might come to fignify a Grove, or any Tree that 
 is worfhipped, or planted to the Glory of fome God, as 
 M. de Cal. fays it does, from this Country's being re- 
 markably filled with fuch Places for their idolatrous 
 VVorfhip, as is fully declared in the holy Scriptures. 
 
 As I have now laid the Whole before the Reader,he mufl 
 form his own Judgment, after adding, that the Rule for 
 retaining all the radical Letters in analyfing Compounds 
 may not appear upon Examination fo general as it is 
 imagined to be. Mr. Hutchinfon himfelf drops a Radical 
 in one Derivation of the Word u <wti\ Shemojh, when 
 it is compounded of lDu^ and £-ft ; and in fuppofing it 
 to come from Cu and 'CV2, the material Letter •), ex- 
 prcftive of the Condition of Light receding, and fo giving 
 the Idea, is omitted. 
 
E L I H U 123 
 
 6r Sjriac Dialect, the Word will be At or or Atho-\ Chap. III- 
 and by ufing, or partly pronouncing both, as was 
 probably the Cafe very often, the Word founded 
 Aft or or AJhtor. The Word therefore by Inter- 
 pretation fignified the Fluxes of Fire and Light, 
 continually ifiuing forth from the heavenly Bodies* 
 2. This Name might probably be fixed up- 
 on thefe People, or their general Anceftor, as 
 defcriptive of that DifpofitiOn or general Pro- 
 penfity by which they mould be particularly di- 
 ftinguifhed, viz. The Worfhip of the Agents, 
 Fire and Light, and their Chiefs inthroned in the 
 Heavens, mining forth with the mod amiable 
 Splendor,- and generally contributing fome friendly 
 Afliftance towards the Pleafure and Happinefs of 
 Man. For this Reafon the Capital of the old 
 Chaldea was denominated, from the favourite 
 Idol or Object of Worfhip, UR, which fignifies 
 both Fire and Light. Hence the Urim and Thum- 
 mim, I fuppofe, were put into the High Pried'? 
 Breaft-plate, to intimate, or rather manifeftly 
 declare, that the Powers, attributed by the Ido- 
 laters of that Time and Country to the Sun, 
 Moon, Stars, and Heavens, belonged only to 
 the Creator of them, the firpreme Lord of 
 Heaven and Earth, of whom they were to ask 
 Counfel, and depend upon in many Cafes and 
 Events, without addreffing the Hoft of Heaven, 
 The Words Urim and Tbummim are generally 
 rendered Light and Perfection ; but the Words fu re- 
 ly are plural : Urim did therefore fignify, I think, 
 P 2 thofe 
 
124- ' E L 1 H U 
 
 Chap.III.thofe Lights above-mentioned, proceeding from, 
 or reflected by the heavenly Bodies ; Wtkmmim 
 may perhaps defcribe the two great Lights, or 
 Rulers of the Heavens, collectively. 
 
 I would obferve here, that the Word Tbammuzj 
 which has puzzled fo many Commentators, is 
 manifeltly compounded of DH perfetl, and PITS, 
 whole Expofition is, according to Marks, For- 
 titude, Strength, and a Girt or Girdle : It fignifies 
 likewife, he fays, Combuftion, to burn up: So in 
 Chaldee -, and, according to others, it fignifies its 
 Effects, to exhaufi, consume, viz. by drying up 
 the radical Moifture, and fo caufing natural Bo- 
 dies to wither away or decay, even by bringing 
 them to Perfection. As many Lexicographers 
 agree in explaining the Idea of this Root, partly 
 by the Word Zona or Gingulum, why may not 
 the annual or Zodiacal Revolution of the Sun be 
 fuppofed to be given by it ? * It is certain, that 
 the other Interpretations are defcriptive Titles of 
 the Sun, who, confidered as to his Operations 
 in, and upon the Syftem " of Nature, may be 
 properly ftyled perfect Strength. 
 
 And the Reaibn why the Month of June was 
 named Fhammuz is very clear, as the Sun is 
 then feemingly in its chief Power and Glory. Mr. 
 Selden under the Word Thammuz fays, " Menfis 
 
 " autem 
 
 * The Fan in "thammuz., before the laft Letter Zain, 
 (hews it is the Praeterit. Participle, fhewing therefore that 
 the Abfolution, Combuftion, or Revolution, wasa&uuliv 
 performed and compleated. 
 
E L 1 H U 125 
 
 " autem Thammuz eft qui Latinis Junius, cVc. Chap. III. 
 '• Et Solis inCancrum Introitus Aftronomis Ju- u / ~~~' 
 f* daeorum Tekupha Thammuz, i. e. Revolutio 
 " feu Periodus Thammuz, appellator," 
 
 The idolatrous Cuflom of weeping annually 
 for Thammuz feoms to have been founded upon 
 the fuppofed annual Determination of the Courfe 
 or Revolution of the Sun, and thereupon there 
 was a folemn Lamentation for the Lois of that 
 Being, which feemed to enliven and fupport 
 this whole Syftem. St. Jerom therefore fuppofes, 
 that the fabulous Story of Adonis or 'Thammuz 
 (which were the fame) his being killed at this 
 Seafon (June) took its Rife from hence, " Re- 
 " vixiffe autem, et anniverfariam ei celcbratam 
 " elTe Solemnkatem, in qua, ait ilk, plangitur 
 " a Mulieribus quail mortuus, et poftea- revir 
 " vifcens canitur atque laudator." What is here 
 obierved concerning Adonis and 'Thammuz' & being 
 the fame, as they appear to be (notwithstanding 
 the Devices of Satan, by lying Fables concerning 
 this Adonis, entirely to cover the Face of Truth) 
 illuftrates and confirms what is already faid of 
 the Sun's being the emblematical and material 
 Reprefentation of the fecond Perfon in the Deity. 
 It has been obferved, the Principal was named 
 in the Heb. Scriptures, EL, the Reprefentative; 
 in the Heavens, HA*^, to point out its Ufe and 
 Defignation by a Similitude or Identity of Names:. 
 So here Adonis, faid to be the fame with 1 barn- 
 muz, is one of our bleiTed Lord's imperial Titles 
 P 3 in 
 
226 E L 1 H U 
 
 Chap.IH.in the Old Teftament in fo many Letters, with 
 only the Letter S added, More Gracorum. We 
 read Pf. CX. i. Jehovah faid to ADoNI, which? 
 compared with Matt. XXII. 43, &c. proves 
 this Poirut to a Demonftration. 
 
 3. The Names of the Heads of Families, 
 Tribes, and Kingdoms, and what is faid of them, 
 are frequently to be underftood, and in many 
 Inftances capable of being applyed only to the 
 future State of thofe Kingdoms, Tribes, or 
 Families, which they reprefent. 
 
 4. That the Thuras above-mentioned, and 
 Thor, are no other than this Tor or Athor men- 
 tioned in Bochart, who was called Baal or Belus \ 
 and the Worshippers of the Sun and Moon called 
 their Kings and Queens by the Names of their 
 .Gods. Therefore as the Sun was called Baal 
 Samim, the Lord of the Heavens, and the Moon 
 Queen of Heaven, fo the King took the Name of 
 Command, Baal or Belus, and the Queen dftarte* 
 expreflive of thofe Rays of Light, which rule 
 next to, or in the Abfence of the Sun, by an 
 imparted Communication of his Virtue and Ra- 
 diancy : The Light is the fame, though more 
 feeble ; but if it be lefs ftrong, there is fome- 
 thing as engaging, when fhe enjoys the full 
 Communication of her Lord's Beams, to fupply 
 his Place of Supreme Ruler in the heavenly Re- 
 gions. This Religion, which was endeavoured 
 to be eftablifhed at Babel, fpread itielf over the 
 extenfive Empire of Affyria^ infecting probably 
 
 all ' 
 
E L I H U I27 
 
 all the Parts about the Country of Job. Mr.Chap.III. 
 Hutcbinfon, I think, tells us, upon the Word' 
 Afhteroth, that it is compounded of \L"V Brigbt- 
 nefs, and "Tlfi Leader, and fo to be by Interpre- 
 tation the bright Leader : May it not be from 
 ly&y Brigbtnefs, with a feminine Termination, 
 and "Ptf Light, and fo anfwer Job's Defcription 
 of the Moon walking in Brigbtnefs ? The for- 
 mer Word as a Verb fignifies likewife, accord- 
 ing to Kircher, to fave (as Jonah I. 6.) being ad- 
 dreffed as a guardian Goddefs by the Sidonians. 
 It may likewife be compounded of n&7, fecit, 
 " quod fignificat (fays Kircher) talem EfFectionem, 
 " qua aliquid exiftit vel realiter, vel ornate, vel 
 " \\t non fit mpriftino Statu, quo fuit -, Par are, 
 " pr^parare, apt are, abfeindere, frangere, com- 
 tl primere, contundere, congregare." This, ac- 
 cording to fome Philofophers, defcribes that 
 Action in the Body of the Sun, when the con- 
 creted Grains of Air, continually falling from 
 the Extremities of the Heavens into the centra] 
 Fire of the Sun, after being collected there, are 
 again divided, broken, compreffed, refitted, 
 and as it were forged again in fuch a Manner as 
 to be fent forth afire fh in Fluxes of Heat and 
 Light, and make that Shentofb, which is laid to 
 rejoice as a Giant to run his Ccurfe : Such an Al- 
 teration of Subftance fo effected anfwers the Ex- 
 pofition of Kircher, as above given, the noi, 
 or Fire in the Body of the Sun, having thus fuch 
 an Effect, or being the Caufe, " qua aliquid 
 P 4 «« exiHii 
 
123 E L I H U 
 
 Qnp.III. *« fxiRit et realiter, et ornate, atque ut #<?# fit in 
 " prijiino Statu quo fait" It was Darknefs when 
 received, Z/V&j when altered and emitted. The 
 other Fart of the Word may be derived from Tin, 
 which fignines to explore, view in Circulation^ 
 &c. or from "H&. 
 
 5. As it appears, that the Land of Edom or 
 Jdumea ( wherein was Teman ) bordered upon 
 Job's Country, and as the State of Religion in 
 thefe Parts may be pretty well afcertained from 
 what has been faid here, many Matters contained 
 jn the Book of Job in general, as well as the 
 Part under Confideration, may hereby, 'ti 
 hoped, be better underftocd, and this Digreflion 
 (if it be a Digreflion) be more eafily pardoned. . 
 Before I finifli this Note concerning Elibu, I 
 mult defire the Reader's Patience to obfervc, that 
 three eminent Perfons of this Name are mentioned 
 jn the Scriptures ; 1. Our Elibu, 2. One from 
 whom Samuel defcended, 3. Elijah, the Prophet, 
 whofe Name is written in the fame textual Let- 
 ters with the two former. The Family of Elibu 
 was certainly a molt ancient and great Family, 
 continuing for many Generations ; and it is rea- 
 sonable to fuppofe (nay, we know it to have 
 been cuflomary) that when the Founder of fuch 
 a Family, or any Head of it, was diftinguilhed 
 by fome high Office or the fignal Favour of 
 Heaven, fome One of the Family, generally the 
 Eldeft, took the Name of fuch Founder or An- 
 terior, to prcierve the Memory of him, and 
 
 the 
 
E L I H U 129 
 
 the Honour of the Family : And in cafe One of Chap.III. 
 the fame Family mould be honoured by Heaven 
 in the fame or a like Manner, efpecially in any 
 reprefentative Part of what was to happen to, 
 and be fulfilled in the Redeemer, in fuch a Cafe 
 the Name became defcriptive, as it was in Elijah* 
 or the third Elihu here mentioned •, for it might 
 be faid of him, This is (in Reprefentation ) my 
 God, as he was a mod eminent Type of our Sa- 
 viour's Afcenfion with his Body after his Re- 
 furreCtion. 
 
 Give me leave to add, that Elijah's Afcenfion 
 or AiTumption muft have been a Satisfactory 
 Evidence to rightly difpofed or informed Minds, 
 that the Bodies of Men were to go to Heaven as 
 well as their Souls. The original Word here 
 ufed fignifies to take the whole of any Thing ; 
 the fame Word is ufed for Enoch's Tranflatiom 
 Mofes was perhaps taken away in fuch a Manner, 
 as his Body could not be found ; and his being 
 fo taken away, after Burial, might be intended 
 to fhew more particularly, that the Antitype or 
 fecond Mofes, whom the Lord God Jhould raife up 
 like unto him, mould, in like Manner, i. e. after 
 Death and Burial, be taken away and go into 
 Heaven : And it is worthy Obfervation, that 
 Mofes and Elijah, or Elias, attended the Trans- 
 figuration, as they had glorified Bodies to attend 
 that amazing Solemnity, which was a Reprefen- 
 tation of that Condition, wherein all the Sons of 
 God fhall appear after the Re- union of the Soul 
 2 and 
 
i 3 o E L I II U 
 
 Chap.III.and Body, after the general Refurreclion. But 
 as I juft now faid, in the taking away of Enoch 
 and Elijah, God's People at that Time might, 
 and probably did infer (as this was furely one 
 great End of thefe Miracles) the Refurreclion of 
 the Body, unlefs they could fuppofe that only 
 one or two Bodies wouid inhabit thofe bleffed 
 Regions : But fuch a Suppofition would render 
 the Aflfumption of thefe Bodies unneceffary, 
 and the Reality no way contribute to their Hap- 
 pinefs, if no Creatures like themfelves were to 
 inhabit that Place. Elijah might as well have 
 dropped his Body as his Mantle, had not this 
 miraculous Tranflation been intended to demon- 
 strate, that both Parts of the human Compofition 
 would in due Time go together to that Place of 
 Happinefs, which is prepared for their Reception, 
 which Place no Beings naturally or morally im- 
 perfect can inhabit. We may fairly therefore 
 conclude, that true Believers were enabled to 
 make a proper Application of thefe wonderful 
 Appearances, and many comfortable Reflections 
 upon thefe aftonifhing, but gracious Revelations 
 of the future Purpofes of Heaven. 
 
 (d) Rather than God. If this Charge againft 
 Job be underftood in a general Senfe, it would 
 not be eafy to reconcile the Character given of 
 him in the Beginning of this Hiftory to fuch Ar- 
 rogancy and impious Folly : In any Senfe indeed 
 it muft require much Softening, to make it carry 
 the Appearance of Truth : But the Words have 
 
 another 
 
E L I H U I3I 
 
 another authorized Conftruction, fignifying inChap.IU. 
 fome TranQations, in the Prefence or Sight of [ 
 God j The LXX render it here tvxmov m K^i», 
 and St. Jerom, coram Deo, Queen Elizabeth's 
 Tranflation, before God. This Interpretation 
 confirms our prefent Hypothefis, and makes 
 every thing right and confident, as the Charge 
 againft Job, which provoked Elihu's Wrath 
 againft him, appears to be, that he had fo high 
 and fixed an Opinion of his own Excellency and 
 Innocency, that he thought himfelf pure and 
 perfect enough to bear the fevered Scrutiny of 
 his Life and Conduct, even by him who chargeth 
 his Angels with Folly ; and for thinking himfelf 
 pure in his Prefence, though the very Patterns of 
 Perfection, the Heavens, are declared by him not 
 to be fo. Here then the true Charge againft 
 Job is opened, and the Indictment laid, where- 
 upon his Trial proceeds. He thought he needed 
 no Repentance, no Atonement ; and however 
 Sinners, i. e. fuch as had been guilty of notor 
 rious Violations of the Law, might want imputed 
 Righteoufnefs, yet he had enough of his own, 
 and could juftify himfelf and the general Conduct 
 of his Life, even before God himfelf. 
 
 (e) Not Man. The Hebrew Language hath 
 three Words whereby it exprefTeth Man, I S H, 
 E N O S H, A D a M ; the firft properly denotes 
 Man in his beji Eftate, and is therefore one of 
 Our Saviour's Titles, as Glajjius has obferved ; 
 the fecond Man after his Fall, under Diftrejfes, 
 2 Infirmities, 
 
i 3 2 E L I H U 
 
 Chap.III. Jfefi?i$0At t and Sorrows, though it be fometimes 
 ufed for a fuperior or the higheit Order, when 
 appearing in a human Form, and executing a 
 delegated Authority ; the third is Adam, in re- 
 flect of the Matter or Complexion which diitin- 
 guifhes the human Frame, of the Earth, earthly. 
 As the Word ISH is ufed here, and Enojh above 
 for the three Men, an Intimation feems to be in- 
 tended, that even the bell Man then upon Earth 
 could not condemn Jcb by a Companion of 
 perfonal Virtue, and a more ftrict and careful 
 Obfervance of his Duty, much lefs could thofe 
 Enojhim, who were in a lower, or more finful 
 State and Condition. The Truth of the Matter 
 was, God had humbled him to convince him, 
 and Mankind through him, that the beft Man 
 upon Earth wanted the Affiftance of his Re- 
 deemer, though no mere Man (who cannot fee 
 the inward Enlargement or Swelling of the 
 Heart) could find any thing faulty or cenfurable 
 in the Conduct and Character of Job. 
 
 Job XXXIII. ! Paraphrafe, 
 
 (a) i. Wherefore Joh,\ i. And now, Job, I fhall 
 
 I pray thee, hear j addrefs my felt" more 
 
 my Speeches, and i particularly to thee, 
 
 hearken to all my 
 Words. 
 
 2. Behold, now I 
 have opened my 
 
 and expect that thou 
 wilt give an attentive 
 Ear to all I have to 
 fay. 
 2. You have heard the Be- 
 ginning of my Speech, 
 Mouth, | or 
 
ELI 
 
 my 
 
 hath 
 
 my 
 
 (b) 
 
 Job 
 
 Mouth, 
 Tongue 
 fpoken in 
 Mouth. 
 
 My Words fhall 
 fofl/theUpright- 
 nefsof my Heart, 
 and my Lips 
 fhall utter Know- 
 lege cleany. 
 
 4. The Spirit of 
 (c) God hath made 
 me, and the 
 Breath of the Al- 
 mighty hath gi- 
 ven me Life. 
 
 5. If thou can r ft an- 
 fwer me, fet thy 
 Words in Order 
 before me, Hand 
 up. 
 
 6. Behold, I am ac- 
 (d) cording to thy 
 
 Wifli in God's 
 Stead •, I alfo am 
 formed out of the 
 Clay. 
 
 7. Be- 
 
 H U 
 
 Paraphrafe. 
 
 or Opening of my *- 
 Mouth, and what my 
 Tongue hath already 
 uttered. 
 
 3. The Words, which I 
 am now about to deli- 
 ver with regard to thee 
 and thy Caufe, will be 
 the pure Dictates of an 
 upright Heart and clear 
 Head, not capable of 
 deceiving or puzzling 
 thee, that thou mayeft 
 not fluctuate any longer 
 in a State of Uncertainty. 
 
 4. For the Holy Ghoft is, 
 in a peculiar Manner, 
 my Father or Former, 
 and that Perfon of the 
 Elahim, who is diftin- 
 gui fried by the Title of 
 the Breath or Spirit of 
 God, is the Author of 
 my Life. 
 
 5. If thou art able to an- 
 fwer what I fhall urge 
 againft thee, fet they 
 Forces in Order, and 
 ftand up to oppofe me. 
 
 6. Thou haft formerly 
 deilred, Chap. IX. 33. 
 XIII. 3. that fomebody 
 would appear in God's 
 Stead, to reafon the 
 Cafe with thee : Be- 
 hold , 
 
E L 
 
 Job XXXIII. 
 
 7. Behold, my Ter- 
 rorfhall not make 
 thee afraid, nei- 
 ther fhall my 
 Hand be heavy 
 upon thee. 
 
 8. Surely thou haft 
 fpoken in mine 
 Hearing, and I 
 have heard the 
 Voice of thy 
 Words, faying^ 
 
 (e ) 9. 1 am clean with- 
 out Tranfgref- 
 fion, I am inno- 
 cent ; neither is 
 there Iniquity in 
 me. 
 
 jo. Be- 
 
 I H U 
 
 Paraphrafe. 
 hold, thou haft thy 
 "Willi, I am the Man 
 that appears for him, 
 having an human Body 
 as thou haft. 
 7. Thou feeft no dreadful 
 Majefty in me to af- 
 fright thee, nor any 
 Power ready to opprefs 
 thee. 
 
 8. 1 will not accufe thee 
 at Random, or charge 
 thee with fuppofed 
 Crimes, without Proof, 
 upon baceSurmife only, 
 as thy three Friends 
 have done ; what I 
 myfelf with mine own 
 Ears have heard thee ut- 
 ter fhall be the fure and 
 undeniable Foundation 
 of my Charge againft 
 thee : Thou haft faid 
 exprefsly, and more 
 than once, in my Hear- 
 ing, Chap. X. 7. XIII. 
 23. XVI. 1 7 , fcrY. 
 XXXI, 
 
 9. I am pure, and without 
 Fault or Sin in my 
 Heart and Actions, 
 both towards God and 
 towards Man. 
 
 10. Thou 
 
E L I H U 
 
 Jcb XXXHI. 
 10. Behold he find- 
 eth Occafions a- 
 gainft me, he 
 counteth me for 
 his Enemy. 
 
 1 1 . He putteth my 
 FeetintheStocks, 
 he marketh all 
 my Paths. 
 
 12. Behold, in this 
 (f ) thou art not juft : 
 I will anfvver thee, 
 that God is great- 
 er than Man. 
 
 23 Why 
 
 Paraph rafe. 
 
 10. Thou haft likevvife af- 
 ferted, God hath, like 
 weak angry Men, 
 fought out tor Pretences 
 and Occafions of hurt- 
 ing and punifhing me, 
 and for ilight Matters 
 declares himfelf my 
 Enemy. 
 
 1 1 . He lays me under the 
 ftraiteft PrefTures, fo 
 that I cannot ftir, and 
 watches me fo narrow- 
 ly, that the lead Slip 
 cannot efcape his No- 
 tice, and is chaftifed 
 with the fevereft Ven- 
 geance. 
 
 12. Confidef, whether thou 
 art that upright Per- 
 fon thou pretendcft to 
 be, when thou thus fin- 
 neft with thy Lips, 
 and charged God fool- 
 ifhly and falfely. There 
 is no Comparifon be- 
 tween God and Man : 
 God alone is juft and 
 righteous, and hisWays 
 equal ; Thou, and all 
 Men are Sinners, whofe 
 Ways are unequal, and 
 there is not one clean 
 without Tranfgrefiion. 
 Thou haft therefore 
 
 palled 
 
 *3* 
 
 Chap.IIJ. 
 
E L 
 
 Job XXXIII. 
 
 13. Why doft thou 
 ftrive againft 
 him ? For he 
 giveth not Ac- 
 count of any of 
 his Matters. 
 
 14. For God fpeak- 
 eth once, yea 
 twice, yet Man 
 perceiveth it not. 
 
 15. In a Dream, in 
 a Vifion of the 
 Night , when 
 deep Sleep fal- 
 leth upon jVIen, 
 in Slumberings 
 upon the Bed : 
 
 1 6. Then he openeth 
 the Ears of Men, 
 and fealeth their 
 Inftruction ; 
 
 17. That 
 
 I H tf 
 
 Paraphrafe. 
 pafifed a wrong Judg- 
 ment upon thy Maker 
 and thyfelf, and art 
 thereby felf-convicted 
 of Arrogance and Im- 
 piety. 
 T3. Why doft thou pre- 
 fume to contend With 
 God, and find fault 
 with the Ways of Pro- 
 vidence? His Actions 
 are not to be cenfured, 
 cannot be -rightly judg- 
 ed of by Man, as they 
 are founded upon Prin- 
 ciples, which are too 
 deep for human Capa- 
 cities to fathom. 
 
 14. Not that God envies 
 Knowlege to us, for he 
 teaches us various 
 Ways, and repeats his 
 Inftructions, though too 
 often in vain. 
 
 15. Even at a Time when 
 
 16. the Senles, thofe Inlets 
 of Knowlege and ln- 
 ftruction, feem to be 
 quite flopped and ihut 
 clofe by deep Sleep, 
 God imprints the molt 
 ulelul Images upon the 
 Mind by fuch Repre- 
 fentations, as have a 
 ftronger Influence, and 
 
 work 
 
*9 
 
 E L 
 Job XXXIII. 
 
 17. That he may 
 withdraw Man 
 from his Purpofe, 
 
 (g) and hide Pride 
 from Man. 
 
 18. He keepeth back 
 his Soul from 
 
 (h) the Pit, and his 
 Life from perifh- 
 ing by the 
 Sword. 
 
 He is chaftned 
 alfo with Pain 
 upon his Bed, and 
 the Multitude of 
 his Bones with 
 flrong Pain ; 
 
 20. So that his Life 
 abhorreth Bread, 
 and his. Soul 
 dainty Meat. 
 
 21. HisFlefh is con- 
 fumed away, that 
 it cannot be feen, 
 and his Bones, 
 that were not 
 feen, (tick i out. 
 
 22. Yea, his Soul 
 draweth near un- 
 to the Grave, and 
 his Life to the 
 Deftroyers. 
 
 23. if 
 
 I H U 137 
 
 Paraphrafe. Chap.III. 
 
 work more effectually 
 than the ufual Methods 
 of InftrucYion. 
 
 17, And this is frequently 
 
 1 8. done, to dhTuade a Pro- 
 fecution of fome am- 
 bitious Schemes, which 
 would end in the Ruin 
 of the proud Con- 
 triver. 
 
 19 Another Way, and a 
 22. more common one, 
 taken by God to check 
 a wicked Courfe, is by 
 fending Sicknefs and 
 Difeafes ; and, if this 
 Admonition be not at- 
 tended to at firft, by 
 increailng them more 
 and more, till the Of- 
 fender is brought to the 
 moft extreme Mifery 
 and Danger, and with- 
 in the very Jaws of 
 Death and everlafting 
 Deftr action. 
 
 23. But 
 
i 3 8 E L 2 H V 
 
 Chap.TII. Job XXXIII. 
 
 Paraphrafe. 
 
 11 — v— ■'23. If there be a 
 
 23. But even in a Cafe 
 
 (1) MefFenger with 
 
 feemingly fo defperate, 
 
 him, an Inter- 
 
 when Man is upon the 
 
 , preter, One a- 
 
 very Brink of Death and 
 
 mong a Thou- 
 
 Ruin, if the Angel- 
 
 fand, to Ihew 
 
 Mediator, or great Re- 
 
 * unto Man his 
 
 deemer, fly led by way 
 
 Uprightnefs j 
 
 of Eminence One a- 
 
 . 
 
 mong a Thou/and^ fhall 
 
 
 appear and intercede in 
 
 
 his behalf, by fupply- 
 
 
 ing him, out of the in- 
 
 
 exhauftible Fund of his 
 
 
 own Uprightnefs, what 
 
 ■' 
 
 is wanting (and fome- 
 
 
 thing muft be always 
 
 
 wanting) in that of 
 
 
 Man ; 
 
 24. Then he is gra- 
 
 24. Then God withdraws 
 
 cious unto him, 
 
 the uplifted Hand of 
 
 and faith, Deli- 
 
 Vengeance, and lays to 
 
 ver him from go- 
 
 the Executioners of his 
 
 ing down to the 
 
 Wrath, Save the Man 
 
 Pit, I have found 
 
 from perifhing, for my 
 
 a Ranfom. f 
 
 Juftice is fatisfied, and 
 
 
 the Sinner's Soul is re- 
 
 
 deemed by the Atone- 
 
 
 ment made by the 
 
 
 Mefliah in his behalf. 
 
 15. His Flefh fnall 
 
 25. He may perhaps re- 
 
 be fre flier than a 
 
 cover his Beauty and 
 
 Child's j he (hall 
 
 Strength here, but will 
 
 return to theDays 
 
 certainly be young a- 
 
 of his Youth. 
 
 gain at the Refurrec- 
 
 26. He 
 
 tion 
 
 * Le Adam, in Ufum Hominis, fays Merc, 
 t Heb. Cover, or Coverer. 
 
E L 
 
 Job XXXIII. 
 
 26. He fhall pray 
 unto * God, and 
 he will be favour- 
 able unto him, 
 and he fhall fee 
 his Face with 
 Joy ; for he will 
 render unto§Man 
 his Righteouf- 
 ntfs. 
 
 27. He looketh up 
 on Men, and if 
 any fay I have 
 finned, and per- 
 verted that which 
 was right, and it 
 profited me not •, 
 
 28. He will deliver 
 his Soul from 
 going into the 
 Pit, and his Life 
 fhall fee theLioht. 
 
 * Eloah. 
 
 29. Lo, 
 ^ Lc 
 
 I H U 
 
 Paraphrafe. 
 tion of the Body, and 
 appear in full Bloom 
 and Vigour. 
 
 26. Upon his Prayer, or 
 Confeflion of his Sins 
 to God, putting his 
 Truft in the Redeemer, 
 he will be reffored to 
 the Favour of God, and 
 he fhall enjoy the bea- 
 tific Vifion ; and this 
 God or God -Man, 
 whom he fhall fee, 
 will render unto Man, 
 or apply for the Ufe of 
 Man, his own, that is, 
 the Righteoufnefs* of 
 God. 
 
 27. But this Mercy and Fa- 
 
 28. vour is granted only to 
 fuchas acknowlege their 
 Guilt, and duly apply 
 for Pardon through the 
 Redeemer : Such fhall 
 not only be kept from 
 going down to the Pit 
 of Destruction, but 
 fhall be taken out of 
 the dark Chambers of 
 the Grave, to be placed 
 in the Regions of Light, 
 and be perpetually hap- 
 py in the Prefence of 
 the Light cf Light. 
 Q^2 29. Take 
 
 Enoth. 
 
 139 
 Chap. III. 
 
140 
 
 Chap.III. Job XXXIII. 
 
 29. Lo, all thefe 
 Things worketh 
 *God oftentimes 
 with Man, 
 To bring back 
 his Soul from the 
 Pit, to be en- 
 lightned with the 
 Light of the 
 Living. 
 
 E L I H U 
 
 30- 
 
 31. Mark well, O 
 Job, hearken un- 
 to me, hold thy 
 peace, and I will 
 fpeak. 
 
 22. If thou hafl any 
 thing to fay, an- 
 fwer me •, (peak, 
 for I defire to 
 juftify thee : 
 
 33- * 
 
 * El 
 
 29 
 30 
 
 3i 
 33 
 
 Paraphrafe. 
 1 Take particular No*- 
 tice of thefe merciful 
 Methods of Provi- 
 dence, made ufe of for 
 the Benefit of Man- 
 kind, to reclaim and 
 correct Sinners, and at 
 laft to reftore them to 
 the Favour of God and 
 eternal Happinefs : And 
 Repentance will pre- 
 vail at laft, and raife 
 the Sinner from the 
 Bed of Corruption, to 
 be enlightened, and re- 
 joice in thofe Manfions, 
 where Death and Dark- 
 nefs are entirely exclud- 
 ed, where there is No- 
 thing but Life and 
 Light, the Light of the 
 living Ones, and the 
 Light of Jerusalem 
 which is above. 
 Attend clofely to what 
 is faid upon this capital, 
 interfiling Subject, as 
 it is an Anfwer to all 
 thy Doubts and Com- 
 plaints. If thou can'ft 
 make any juft Objec- 
 tions to the Doctrine 
 here laid down and 
 afferted, let me hear 
 them \ 
 
E L I H U 
 
 Job XXXIII. 
 
 33. If not, heaken 
 unto me -, hold 
 thy peace, and I 
 fhall teach thee 
 Wifdom. 
 
 141 
 
 Paraphrafe. Chap.III. 
 
 them ; for I fliould be 
 glad if thou couldft 
 prove thyfelf fo righte- 
 ous, as to need no Af- 
 fi fiance : If not, which 
 from thy Silence I guefs 
 to be thy Cafe, hearken 
 attentively to me, and 
 I will teach thee more 
 Wifdom and Religion. 
 
 Annotations. 
 
 (a) After a general Addrefs to Job's three 
 Friends, and the reft of the Audience then pre- 
 fent, Elihu^ the young Moderator, who fpeaks 
 and is obeyed as One having Authority, now 
 applies himfelf, and directs his Speech, to Job in 
 particular. He charges him with arrogating to 
 himfelf unfpotted Innocence, a Conduct un- 
 blameable without Sin, and an independent Per- 
 fection. Thefe Claims offended Elihu, raifing 
 his Anger and Difpleafure againft Job, and he 
 quotes Job himfelf for the Truth of what he 
 objects to him. This gave Elihu Occafion to 
 explain, publifh, and inculcate the Doctrine of 
 Right eoufnefs, which we find at the 23d and fol- 
 lowing Verfes. The Declaration there exhibited 
 points out the principal Defign of this Book. 
 
 (b) Unlefs Elihu had been confefTedly and un- 
 deniably fome extraordinary Perfon, or known to 
 reprefent fuch a One, Job, and his three Friends 
 
 Q^ 3 would 
 
i 4 2 E L I H U 
 
 Chap.III. would fcarce have been filent, when fo young a 
 Man was talking of himfelf in fo high a Strain ; 
 efpecially when he was reproving Job for afcribing 
 too much to himfelf, and for glorying in his 
 fuperior Knowlege, and confummate Integrity : 
 Yet, we fee, this Perfonage lays a Claim, with- 
 out Interruption or Contradiction, to a clear, 
 well-furniihed Head, and a fincere, untainted 
 Heart, from Job and his Friends, who were, 
 one would think, fufnciently provoked (had 
 there been the leaft Room for it) to retaliate his 
 free and fevere Cenfure. 
 
 (c) The Spirit of God. In other Places where 
 this Phrafe is ufed, the original Word for God 
 is generally Elahim or Jehovah, but in this Place 
 E L ; which feems to be (as above obferved) 
 the perfonal, characteriflic Diftinction of the 
 fecond Perfon in the Trinity, when defcribed as 
 acting feparately or principally in the Oeconomy 
 of the Redemption : So that RUaCH EL, 
 Spirit of the Lord, in this Place, feems to, point 
 out particularly the Holy Spirit, or third Perfon, 
 principally acting in forming the Humanity of 
 EL, or the- Human Nature of the Meffiah. 
 He is called the Spirit of the Elahim, when 
 acting, though principally, yet conjunctly, with 
 the Others, as in the Creation of the World, 
 Infpiration of the Prophets, &c. But in form- 
 ing the Humanity of Chrift, there was Occafion 
 for marking that peculiar Act by an appro- 
 priating Exprefiion, to defign that Perfon, viz. 
 
 the 
 
E L I H U H3 
 
 the Holy Spirit, whofe peculiar Office It was to Chnp.IIL 
 aft in this Inftance, as well as Him, viz. EL, 
 who was the Cbjeft and Subject of this Opera- 
 tion. The Word tranflated bath given me Life, 
 mould, I think, by the D prefixed, be. rendered 
 jhall enliven me, or give me Life : Accordingly 
 Pagninus > % Verfion is vhificabit. Upon the 
 whole, this Verfe, compared with the Account 
 of our Saviour's Conception and Birth, is a mod 
 exact, clear, and prophetic Defcription how 
 Chrift was to be mani felted in the Flefh : To 
 whom elfe can thefe Words belong, if not to 
 Him, tvho was conceived of the Holy Ghojl ? 
 
 (d) Behold I am, &c. So our Englijh Tran- 
 tlation \ and the Tranflators muft, we may judge 
 from it, be fully apprized of the fpiritual Mean- 
 ing and Character, which this Defcription points 
 to. But the literal Rendring of the Original is 
 thus, Behold, I am as thy Mouth to God, EL, 
 / alfo am taken from ■ the Clay, or, formed cut of 
 the Clay ; Behold, my Terror Jhall not make thee 
 afraid, my Burthen Jhall not be heavy upon thee : 
 Could the Mediatorial, Intercefforial Office of 
 our Saviour be more emphatically, peculiarly ex- 
 preffed ? Who befides is our Mouth, or prevailing 
 Orator in our behalf? By appearing in the Flefh, 
 and taking upon him our Nature, here fignified 
 and declared in the Words formed out of the Clay, 
 .the otherwife unfupportable Terror of the di- 
 vine Majefty and Splendor was foftened and done 
 away, and a Way opened again for Man to con- 
 ( V 4 yerfc 
 
144 E L I H U 
 
 Chap.III. verfe once more with his Maker, without being 
 terrified withfuch an Appearance. Was not this 
 the real Cafe (as here reprefented) when the 
 Divinity inhabited the Humanity, and converfed 
 with Mankind upon Earth ? The Word for 
 formed, may be rendered cut out, decerptus, fays 
 Schultens, a Piece felecled out for the Potter's 
 Ufe. But it was, though Clay, the choiceft 
 Piece of Clay, and the mod curioufly, perfectly 
 worked (underftood of our Saviour's Body; that 
 was ever formed into the human Shape. ThisCon- 
 ftruction to me is not only probable, but neceiTary 
 to fupport the Senfe, the Confiftcncy, and the 
 Dignity of the Scriptures in this Paffage. This 
 muft evidently appear by the contrary Suppofi- 
 tion. * Had Elihu only intended to allure Job, 
 
 that 
 
 * From what is here and clfe where faid of Elihu, He 
 may perhaps be fuppofed to be an aflumed Character or 
 perfona] Exhibition of the God-Man, as he was to ap- 
 pear, or God manifeft in the Flefh, which learned Men 
 have afferted Mekbizcdek to have been. For my own 
 part, I am afraid to call him a mere Man ; but would 
 not advance any new Opinion upon my own Authority : 
 If, upon farther Examination, learned Believers may 
 countenance fuch a Suppofition, I fhall be ready to come 
 into an Interpretation, which will render this Character 
 perfectly uniform and confident throughout. In favour 
 of it I beg leave to fuggeft, that by Elibus not being 
 mentioned originally in the lid Chap, among the Friends 
 of Job, and by his appearing all at once in the Capacity 
 of a Moderator and Judge, upon the firft Mention of 
 him, and juft when the Knot required and deferved a 
 divine Perfon to untie it, He feems to challenge an Au- 
 thority more than Human. I would add, that, upon 
 
 this 
 
E L I H U i 45 
 
 that he was a Man as He was, and Nothing more Chap.IH. 
 
 really or reprefentatively, what Force would this ' 
 
 have given to his Speech, " Hearken to me, 
 
 " becaufe I am juft fuch a Mortal as thou art." 
 
 He had no great Occafion to tell Job that he was 
 
 a Man, which was to be known by his outward 
 
 Senfes, had not his Appearance raifed a Doubt, 
 
 whether he was not fomething more than Man in 
 
 human Shape. Any modern Orator in the Pulpit, 
 
 or at the Bar, who fhould introduce his Difcourfe 
 
 by arTuring his Audience, that he was a mere 
 
 Man, and came into the World as they and other 
 
 Men do, in order to gain Credit and Authority, 
 
 inftead 
 
 this Suppofition, the Word Buzite muff not be under* 
 flood as a Nomen Gentilitium, but a defcriptive Charac- 
 teriftic predicted of our Saviour, Pf XXII. 7, derived 
 from a Verb, which fignifies to defpife, or the Noun, 
 fignifying Contempt. Upon reviewing and comparing 
 two or three PafTages in Scripture, I am the more con- 
 firmed in this Opinion of Elihu. After being called 
 H a B U Z I, XXXII. 6. He calls himfelf T Z a Y I R 
 TZaYIR ANI Le IoMIM, I am fmall or litth in 
 refpett of Days (in our Tranflation young) which was 
 literally true of our Saviour, who was cut off in his 
 Prime. But both thefe Charadterifl icks of our Lord occur 
 together in Pf. CXIX. 141. Englifn Tranflation, I am 
 fmall and defpifed : The Hebrew gives the very fame 
 Ideas from the fame Roots, the fame Letters for fmall, 
 TZaYIR, and near the fame with B U Z I, the Radix 
 being the very fame. Bifhop Hare has obferved the near 
 Refemblance between many PalTages in "Job and the 
 Book of Pfalms ; fo that where this happens, they ferve 
 as the beft Comment upon each other. If therefore 
 this Defcription of the Pfahniji be peculiarly applicable 
 to our Lord in the loweft State of his Humiliation, as 
 was That of Pf. XXII. 7, we have in them corro- 
 borating Proofs of the above-mentioned Hypothecs. 
 
146 E L I H U 
 
 Chap.III. inftead of attaining thofe Ends, would undtiubta 
 edly meet with Laughter and Contempt. The 
 latter Part of the 7th Verfe, Neither Jhall my 
 Hand be heavy upon thse, exactly correfponds 
 with the eventual Fact, as ftated by our Lord 
 himfelf, My 2'oke is eafy, and my Burden is light, 
 Schultens fays, that the Word rendered Hand. 
 signifies properly ClitelU, Sareina : Qitella are 
 JDorfers or Pannells put upon Carriage-Horfes, 
 Sareina the Pack or Load placed thereon. The 
 Word Caph figniftes Vol<h or the Hollow of the 
 Hand whu:n in a grafping Attitude, and, from its 
 Refembiance to it, the Hebrew Letter is fo named ; 
 and it is likewife, in this Book, ufed for He- 
 mifphere, as defcriptive of that particular Incurva- 
 tion : The Word Ecep therefore, derived from 
 this Noun, very properly fignifics a Burden, as 
 well as Hand, though the Hebrew and Englijh 
 Word, when underftood of the divine Laws, are 
 ufed metaphorically. 
 
 (ej From. Verfe 9th to 12th is contained the 
 Charge againft Job, as well as the probable pre- 
 vailing Opinion of the Deifts of that Age, viz. 
 That Man could perform his whole Duty, and 
 be pure of Himfelf, and by his own Strength, 
 widiout the AfTiftance of any Redeemer or Pu- 
 rifier. This Charge is collected and fupported 
 from the preceding Speeches of Job, Chap. XIII. 
 24 — 26, XIV. 15 — 17. The Word tranflated 
 clean in the 9th Verfe fully exprellls the great 
 Crime of Job, or fpiritnal Pride at its Height: 
 c The 
 
E L I H U 147 
 
 The leading Idea of it muft be taken from the Chap.ffi» 
 
 Thing which it is applyed to, 'viz, the purefi 0/7, ' 
 
 as Bolducius obferves, " Maximam, et cum Can- 
 
 *' dore conjunftam Munditiem importat Nomen 
 
 " Zac, quo Oleum vocatur purijfmum, cui Nihil 
 
 " Recis vel Labis eft admix turn." Exod. XXVII. 
 
 20. Job claimed an nniullied Virtue, fuch as 
 
 might appear in the Prefence of God, without 
 
 any Alloy or Mixture of Impurity. 
 
 It may be faid, that Job in other Places has 
 talked in another Strain, which feems to mitigate, 
 if not difcharge, the Imputation of fo high a 
 Crime •, particularly Job faith, Chap. VII. 20. 
 I have finned, what pall I do unto thee, O thou. 
 Preferver of Men ? &c. But the Reader mull 
 be put in mind here, that the original Word 
 translated finned is ufed in Leviticus for Sins of 
 Error and Infirmity •, which makes it probable, 
 that fuch were here meant under this Form of 
 Confeflion : Original Sin may likewife be here 
 confefTed and alluded to, if the Words Preferver 
 of Men be rendered literally Preferver of Adam* 
 or Mankind in Him, as the Demonftrative He 
 before Adam requires. Then the Addrefs and 
 Invocation of God by this Attribute will be 
 pertinent, and have its due Weight, " O Thou, 
 66 who fparedft Adam after his Tranfgreffion, or 
 «' all Mankind fince who were involved in his 
 M Guilt, or have been guilty only of (light Errors, 
 4£ upon a right Application only and duly plead- 
 M ing their Pardon, what dolt thou require of 
 
 " me 
 
% 4 S E L I H U 
 
 Chap.III. " me, to obtain Forgivenefs, that thyjudgments 
 '" may be removed from me, fince this Kind of 
 *' Guilt alone can be laid to my Charge ?" Had 
 great and heinous Sins been comprehended under 
 the Exprefiion / have finned, " Infinitely good 
 « Creator " might have been a more proper 
 Style of Addrefs, than that of Preferver of 
 Mankind, in the general Latitude of that Phrafe ; 
 cfpecially confidering how frefh the Memory of 
 the whole World's Deftruction, except eight 
 Perfons, for fuch Crimes, mud have been in 
 thofe Days. But it may be farther urged, that 
 the Application for Pardon in the laft.Verfe of 
 this Chapter amounts to a full Confeflion of 
 actual, perfonal Guilt -, which is farther evidenced 
 in Chap. IX. 20. where Job fays, If I juftify 
 my >J elf, mine own Mouth jhall condemn me ; if I 
 fay I am perfect, it fit all alfo prove me perverfe. 
 What Schultens obferves upon the PafTage cited 
 from Chap. VII. may be fairly applyed as well 
 to the 20th Ver. of the IXth Chap, as the 21ft 
 of the Vllth, viz. that Job was only putting a 
 Cafe, Reatu pofto, fed non concejfo, fince it is 
 undeniably plain, that he did not allow he was 
 really guilty of any actual, mortal Sin or Tranf- 
 grefilon, from what he afterwards ftrenuoufly in- 
 fills upon Chap. X. Thou knowejl that I am not 
 wicked. By faying this he, without all Doubt, 
 retracts whatever Confeflion the Smart of his 
 Afflictions, and his Friends Reproaches or Per- 
 fuafions might before have extorted from him, 
 2 ftill 
 
E % I H U i 49 
 
 ftill maintaining hie Integrity or indefective Obe- Chap. Hit 
 dience. If any Doubt may yet remain,, the v — Nr ** - ' 
 Charge here exhibited by Elibu mufl be fufficient 
 to remove it, and-/ fix the fpecial Crime of Job, . 
 Upon Job's faying, that if he juftified bimfelf, 
 his own Mouth would condemn him, I mail offer a 
 conjectural Explication to the Reader, which he 
 is at Liberty to admit or reject By that Ex- 
 prefilon may, I conceive, be meant that general 
 Confeffion of Sin, which was offered by Job as 
 officiating Prieft at the Time of Sacrifice, in the 
 Behalf of All then aflembled, as he was the 
 Mouth of the Congregation •, or at moft, his 
 Ufe of the general Form of Confeffion ufed at 
 that Time may hereby be undertlood. 
 
 Thus have we feen the Cafe opened, and fairly 
 dated againft Job fey?a v real Friend, an upright 
 and knowing, I had almoft faid, confidering his 
 Character, all-knowing Judge. A Confidence in 
 his own Merit and Rigbteoufnefs was the Accufa- 
 tion brought againft Job, who feemed to think, 
 in the Courfe of his Punifhment, that a Con- 
 feffion of fome Peccadillos, or fmaller Tranf- 
 grefiions, might be fufficient to pacify the Wrath 
 of God, and take off his afflicting Hand, when 
 the Root of Bitternefs remained behind, and 
 could not be carried off by the Medicines hitherto 
 applyed, fharp as they were. He could plead 
 a fettled, habitual Courfe of Piety and Virtue, a 
 Series of great and good Actions, without doing 
 any wilful Injury or Injustice to any Man ; but 
 
 herein 
 
?56 E L I H U 
 
 Chap.III. Iherein was laid the Foundation of his Guilf, 
 and herein confifts the peculiar Danger of good 
 Men. Self-Idolatry, the molt dangerous of 
 any, was his great Offence, which he was not 
 aware of, when by his farcaftical Queftion, * Did 
 J fee the Moon walking in Brightnefs, &c. he 
 feems to reproach the neighbouring Nations with 
 this odious, grievous Sin, and at the fame Time 
 value himfelf upon his Innocence in this Re- 
 Ipecl. But it now appears, that he was likewife 
 an Idolater, and worfhipped Self. Spiritual 
 Pride and Self-fufficicncy lurked at the Bottom, 
 and were with Difficulty brought forth to view. 
 It is a long Time before this Malady, this 
 AvTcccMuz, will difcover itfelf, or bear touching, 
 which generally renders it incurable. 
 
 Is not this the Cafe of too many amongft us, 
 who in one Inftance reafon like Job> though they 
 live like him in very few ? -Do I fall down, faith 
 fuch a one, before a Piece of Paint or Stone ? 
 Do I pray to a Saint for Protection or Pardon, 
 as the neighbouring Nations do ? But doft not 
 Thou, O vain Man, worfhip Thyfelf, or trull 
 in thy own Powers and poor Performances, with- 
 out imploring the Help of a Redeemer, or 
 thinking thou needeft any Affiftant ? And were 
 not the ancient Adorers of the Sun and Moon, 
 
 are 
 
 * See what Bolduc'ws fays upon this Matter, Vol. IL 
 Pag. 461. and the Practice even of their People before 
 they enter the greater Church, which, by his own Ac- 
 count, feems to come near the Adoration paid by tlte 
 Jews to Tbammuz. 
 
, E L I H U i 5 r 
 
 are not the Image- Worfhippers of modern Rome, Chap.III. 
 more excufable and rational in their Worfhip than 
 the Self- Idolater ? The former of thefe worfhip- 
 ped the vifible and immediate Powers, which 
 feemed to give Life and fupport it ; Vos, o cla- 
 rijjima mundi Lumina, muft have been a general 
 and natural Invocation, had not the fuperior* 
 infallible Light of Revelation directed Man to 
 the only adorable Being. The latter may like- 
 wife boaft, that their Devotion is paid to a beau- 
 tiful Piece of human Art, representing fome 
 Perfon, who was in his Time an Honour to hu- 
 man Nature, and the Glory of the Chriftian 
 Name : Whereas the adored Object of the Self- 
 Idolater is the Image of God made ugly by 
 Guilt, and defaced by Pride. 
 
 (f) J ujl. Tobtjuft, is to give to all Per- 
 fons refpectively what is due to them. But it 
 appears from the Charge of Elihu, confiding of 
 what He himfelf was an Eye and Ear-witnefs of, 
 that Job not only wronged God by afcribing 
 That Rigkteoufnefs to himfelf, which was in no 
 Man whatever, but accufing his Maker and 
 Redeemer of Cruelty, and undeferved Inflictions 
 of the fevereft Punifhments. He likewife gave 
 himfelf more than was ever due to any Man, a 
 Life without Sin, without Spot. Upon thefe 
 Grounds, well might Elihu fay to him, in the 
 ftricteft Senfe, Thou art not jujl, however thou 
 mayfi pretend to jujlify thyfelf. 
 
 (g) Hide 
 
rs'z E L 1 H U 
 
 Chap.III. (g) Hide Pride. Elihu feems here to allude 
 1 to one Method, which had been ufed to reclaim 
 Job, in order to cure or cover that Sort of 
 Pride or Self-fufficiency, which was his peculiar 
 Crime. He had complained of his being feared 
 with Dreams, and terrified through Virions, 
 which were, in all probability, mercifully pre- 
 fented to him, to effect the Purpofe, which in 
 this Place is particularly mentioned, that, upon 
 Job's humbling himfelf, God might cover or 
 pardon his former Elation of Mind, according 
 to Schultens's Verfion. 
 
 (h) The Pit. It may not be amifs to throw 
 together in this Place what is to be obferved, in 
 order to give the Reader the true and full Mean- 
 ing of this Word. The Hebrew Word, finttS 
 when a Noun, is rendered Fovea, a Pit, as in 
 this Place, and below. When a Verb, it fignifies, 
 to corrupt, dejlroy, &c. quite cafi down, fo as to 
 be trampled upon and over, *zs the Street itfelf is ; 
 and nnn» to add Fuel to a Fire, to collecl fire 
 Coals, or fet Coals on fire, metaphorically to 
 confume, or lay level, as Fire does, fo Projlration, 
 and Conftemation. Avenarius. 
 
 This Verb is ufed for the Deftruction of 
 Sodom by Fire, Gen. XVIII. and this feems to be 
 the leading Idea, though it be ufed in a fecondary 
 Senfe for Corruption in general, or the DifTolution 
 of Bodies by other Caufes, and, more remotely, 
 the Grave, or Place where Bodies are corrupted 
 and diflblved. Where the leading Idea gives the 
 
 belt 
 
E L I H U 153 
 
 beft Senfe, That will demand our Choice, and Chap. Ill- 
 neceffarily directs us (as in Ver. 24 — 28.) to that 
 State of Perdition and Torment, where Fire is 
 the Inftrument of divine Wrath, and Fuel is 
 perpetually adding to it. Where it is ufed to 
 fignify Corruption, or Perdition by Diffolution, 
 the Effect is generally put for the Caufe, as when 
 it is faid, All the Earth hath corrupted its Ways, 
 i. e. the Inhabitants of the Earth had, by Sin, 
 made themfelves, and all they had, juftly ob- 
 noxious to Deftruction •, they were corrupted,, 
 deftroyed, and all their Inheritance, or the Bodies 
 upon Earth were diffolved. 
 
 Going into the Pit, at Ver. 28. fignifies pajjing 
 over ("12$Dj a Tranfitu) or entering upon, for a 
 Paflage, any dividing Limits, as a River, or Sea, 
 from one Shore or Land to another •, and fo 
 here feems to fignify crofting the Boundary, 
 placed between the Righteous and Wicked in a 
 future State, between whom an impaffable Gulpb 
 is fixed. The great Coverer will keep fuch as 
 he mail fhelter and protect, upon the happy Shore, 
 and mall not fuffer them to be carried away and 
 tranfported to the Coall of Mifery, or the Habi- 
 tations of the Wicked which lie within it. In 
 ffiort, the Pit of the Grave is the Pit of Diffo- 
 lution, where all Bodies are corrupted ; the 
 bottomlefs fit is the place of Execution, or 
 everlafting Burnings, prepared for the Devil and 
 his Agents. 
 
 R (i) // 
 
254 E L I H U 
 
 Chap.III* (i) If there be a Meffenger, &c. Hitherto* 
 Elihu hath ftated the Cafe of Job, and in fo im- 
 partial a Manner, that he could make no Reply* 
 though he was very quick in giving an Anfwer 
 to the three Friends, and their Objections. Two 
 Methods, made ufe of by God to inftruct and 
 reform Man, have been juft now particularly 
 fpecified, as they had been tried upon Job in the 
 Courfe of his Sufferings : The firft, Dreams and 
 Vifions, with the Defign expreffed, to bide Pride 
 from him, from Man, the Text fays, that the 
 Application might be general, and what now 
 was Job's particular Cafe might ferve as a gene- 
 ral Lelfon of Inftru&ion for Mankind, or all- 
 Men under the fame Circumilances. No one, I 
 think, can fuppofe that Job, to whom this Dif- 
 courfe is particularly directed, was not within 
 the Speaker's View. He was the principal Ob- 
 ject, and Inftrurnent of conveying to Mankind 
 the Doctrine of Humility, and the Neceffity of 
 depending upon a Redeemer. The fecond Me- 
 thod above-mentioned, viz. That of Difeafes and 
 Pains, &:c. had been likewife tried upon Job, In 
 the fevered Manner, with the fame gracious In- 
 tention : His bodily Subftance was reduced to 
 Skin and Bone, but all without Succefs : As he 
 was now upon the Brink of Deftruction, without 
 feeming to be fenfible of his Offence or Danger, 
 and muft foon, had he continued obftinate and 
 impenitent, have fallen into both Fits, the Place 
 of Corruption, and the Place of Execution, in 
 
 this 
 
E L I II U 155 
 
 this dreadful Extremity Elihu directs him, and Chap.M- 
 all Men in fuch Circum fiances, to the only ' * J 
 A Aidant who can and will help, when duly in- 
 voked, in fuch terrible Diltrefs. This is a de- 
 licate, a divine Introduction to the Declaration 
 of that Doctrine of Right eoufnefs, which it was, 
 in my Opinion, the principal Defign of this 
 Holy Book to inculcate. As the true Conflruc- 
 tion of thefe Verfes is given in a * Pamphlet, 
 publifhed in the Year 1743, I fhall here tran- 
 fcribe it, " If there fhall be above or over him 
 " (in the Way of Protector and Defender) the 
 " Angel-Mediator, One among a Thoufand, to 
 " fhew unto Man his Uprightncfs ; Then he is 
 " gracious unto him, and faith, Deliver him from 
 " g°i n S down to the Pit, I have found a Ranfom* 
 " If we read Mediator, inftead of Interpreter, 
 " this PafTage will appear to be one confident 
 " Prediction and Declaration of the divine Will* 
 " and Scheme of Providence, in reftoring fallen 
 " wicked Man by the Merits and Interceffion of 
 " a Redeemer and Mediator, by his vicarious 
 " Sufferings and perfect Uprightnefs." 
 
 The whole PafTage has been interpreted by 
 many great Writers, Papifts and Proteftants, 
 in fuch a Manner as to take away, or wholly 
 obfcure that comfortable and falutary Senfe, 
 fuppofed by the Paraphrafe here given to be 
 plainly declared in the Exprefiions ufed in it. 
 R 2 The 
 
 * Mifcelkneous Refiedions on Mr. Squire's Two 
 .Eflays. Pag. 16, 17. 
 
156 E L I H U 
 
 Chap.in. The * Papifts will admit of Nothing that may 
 weaken the Power of their Church, where they 
 think, or would have others think, all Defects 
 are to be fupplied, and a fufEcient Stock of 
 Merit may be obtained. What may be the 
 T Proteftant Motive, is not fo eafy to afcertain, 
 unlefs when the Deifts appear under that Shape 
 and Name. As fome of the peculiar Exprefiions, 
 contained in the PaiTage, from Ver. 23 to 31, 
 have been wrefted from their true Signification 
 and Meaning, I mall here add a few Obferva- 
 tions, to reftore them to their genuine Conftruc- 
 tion. 1. Where the Angel-Mediator in the 23d, 
 and God in the 26th (which, by the bye, feems 
 to make them one and the fame Perfon, as the 
 fame divine Act is equally attributed, and made 
 the Work of Both) is laid to fhew unto Man his 
 Uprightnefs, or to § render unto Man his Righ- 
 teoufnefs, 
 
 * See what Biihop Burnet fays with regard to them, 
 under the Article concerning fiijiif cation. 
 
 f The old Puritans and the Prefbvterians in genera), 
 till a. Divifion happened lately among them, deferve 
 Praife for their fteady Adherence to the principal and 
 fundamental Doctrines of Chriftianity. 
 
 § The Verb here ufed in piel fignifies, according to 
 Robert fori) habit are fecit, fcdere fecit, collocavit ; fo that 
 if the Pronoun His be interpreted of Man, Elihu mufr be 
 fuppofcd to fay, That God would caufe Man's Righ- 
 teoufnefs to abide with, or refide in Man, or would 
 place it in him. It is hard to fay, whether the Senfe, or 
 Divinity, of this Interpretation deferves the greater Con- 
 tempt. But to fay that the Righteoufnefs of God fhall 
 be placed in, or caufed to dwell in Man, ;'. c. fhall be 
 fubitituted as that inhering, indwelling Righteoufnefs, 
 
 which 
 
E L I H U J57 
 
 teoufnefs, there can, I think, be no reafonableChap.III. 
 Doubt to whom the PofTeffive Pronoun bis be- 
 longs ; fince common Senfe requires us, and 
 Grammar permits, if not requires us, to give it 
 to the Angel-Mediato'r, or God, vvhofe Upright- 
 nefs and Righteoufnefs was to ranfom Man from 
 going down into the Pit, could give him a 
 Reprieve from the Grave, a Reftoration from 
 its Captivity, and an entire, total, perpetual 
 Deliverance from the Infernal Pit ; " Utramque 
 *' Mortem complectitur," fays Scbultens. The 
 Verb tranQated to Jhew fignifies to reveal, declare 
 authoritatively, and in Hiphil (as here) to caufe to 
 be proclaimed and made public ; whence muft ap- 
 pear the Abfurdity of fuppofing, that Man was 
 to be ranfomed by declaring to Man how righ- 
 teous he was. Common Senfe will not allow us 
 to fuppofe, that Elibu, after fo fevere a Repri- 
 mand of Job for his High-mindednefs, could 
 with any Confiftency, or without entirely fub- 
 verting the Defign of his Interpcfition, intend to 
 perfuade Job to plead his Virtue, or reiy upon 
 any Saint to plead it for him. This would be 
 to puff him up, inftead of convincing him that 
 R 3 neither 
 
 which Man wants to reftore him to the Favour of God, 
 and fan£tify his Actions ; or that God will caufe bis 
 Righteoufnefs to be applyed (Le Enojh) for the Benefit 
 ofjinful Man (as the Word Enojh primarily fignifies) 
 when fuch Sinner is qualified to receive it, by fuch a Con^ 
 feffion and Supplication as are here mentioned to be re- 
 quifite, the Place, I fay, fo underftocd, affords true 
 Senfe and Divinity. 
 
i-a E L I H U 
 
 J 
 
 Chap.III. neither he, with all his Virtue, nor any Maneife 8 
 'could be righteous in the Sight of God, or 
 could fay that he had paid every thing that was 
 due to his Creator and Redeemer. But a De- 
 claration, that the Uprightnefs of the Angel- 
 Mediator, or the Righteoufnefs of God, mould 
 make up what was wanting in the Righteoufnefs 
 of Man (and fomething is always wanting) 
 and fhould perfect and fan&ify his imperfect 
 Acts, was comfortable, feafonable, and com- 
 ported with the Bufinefs which he came upon 9 
 viz. to fatisfy Job, and in him Mankind, .that 
 Nothing but the Redeemer's Righteoufnefs could 
 juftify and fave any Man, Bolducius inverts the 
 Order of the Words, turns a dative into a geni- 
 tive Cafe, to pervert the true Conftruction, and 
 favour his own. After this Violence, he fup- 
 pofes, that the Righteoufnefs of Man was to be 
 fhewn and pleaded by one of the Angels in or- 
 dinary to God, in order to obtain a Pardon. 
 But was I as righteous as Noah, Job, or Daniel, 
 I mould not rely upon fuch a Mediator to in- 
 tercede with that Being, who chargeth even his 
 Angels with Folly, All but the Angel-Mediator. 
 And as to any Plea or Difplay of human Virtues, 
 they have ever fo great a Mixture of Folly and 
 Imperfection, that they will never be fit to ap- 
 pear before the divine Majefty, till they are 
 cleanfed and polifhed by the divine Purifier him- 
 felf. There is fomething, even in the mofl fin- 
 cere Repentance of Man 3 which flill needs Re- 
 pentance j 
 
E L I H U 159 
 
 pentance •, and the beft Man, with refpect to Chap.III. 
 God, muft call himfelf an unprofitable Ser- 
 vant, deferving Stripes, not Wages. 
 
 2. The 25th Verfe feems to have an Afpecb 
 to the glorified Body of Man in the Morning 
 of the Refurreclion, when the Condition and 
 Defcription here given will be literally true, with- 
 out Figure and Metaphor. The Body of Job 
 was reitored to the Condition it was in before 
 his Suffering, and fome additional Beauty and 
 Firmnefs might be added to it by the extraor- 
 dinary Gift of God : But it could not probably 
 be laid literally, at his Time of Life, that it 
 was frejher than a Child's, or that he -returned to 
 the Days of his youth. But this happened, or 
 will happen to him, and all, at the Refurrection 
 of the Body. An everlaiting Bloom will be 
 given to the glorified Body, much frefher? 
 vaftly fuperior to what was ever ken in the molt 
 perfect, healthy Infant, as it will be compofed 
 of incorruptible Materials ; Man at that Time 
 will be properly faid to return to the Days of his 
 Youth, when he fhall begin an immortal Life, 
 and be for ever young. 
 
 3. The 30th Verfe feems to refer fo particu- 
 larly to a future State, that the Exprefiions, I 
 think, cannot be well understood without fuch. 
 a Suppofition. To call a Recovery from a dan- 
 gerous or painful Illnefs, a bringing back the Soul 
 from the Pit, to be enlightened with the Light of the 
 Living, is too ftrong Colouring for the noble 
 R 4 Simplicity 
 
i6o E L 1 H U 
 
 Chap.III. Simplicity of Scriptural Defcriptions, where a 
 real Cafe may be fubftituted to anfwer the De- 
 fcription. It is really and every way true, that 
 when the * animal Frame mall be brought from 
 the Pit, or Grave, it will be enlightened with 
 the Light of the Living, fhall enjoy that Light, 
 which mall fliine amongft fuch as are raifed to 
 immortal Life. To fay that a fick Man fhall 
 partake of the Light of this World, when he is 
 well again, if not Nonfenfe, is fuch low, flat 
 Stuff as borders near upon no Senfe. The "Words 
 may be rendered, to caufe his Frame to return 
 from the Pit to Light, or to be enlightened by or 
 with the Light of the living Ones, a diftinguifhing 
 Title of the Elahim f. 
 
 If the Reader will only lock into Schultens, 
 he will fee my Conftruction partly fupported by 
 a Perfon of great Learning, who fuppofed that 
 the Scope of Elihu, the Strefs of the whole Dif- 
 futation, and capital Point in View, are collected 
 and applyed in this PafTage. 
 
 After this Declaration, well might Elihu call 
 upon Job to attend to, and confider the great 
 Point he came to expound, and declare, Mark 
 well, Job. Job was too modeft, too well 
 convinced, to contradict •, and my Reader is, I 
 hope, as well fatisfied. Elihu gives Job a little 
 more Time to ruminate upon the Cafe, which al- 
 lows the Reader, andmyfelf, the fame Indulgence. 
 
 Job 
 
 * Nepefi. f See this Word as before explained. 
 
E L I H U 
 
 Job XXXIV. (A) 
 i. Furthermore E- 
 
 liha anfweredjand 
 
 faid, 
 
 2. Hear my Words, 
 (a) O ye wife Men, 
 and give ear un- 
 to me, ye that 
 have Knowlege. 
 
 3. For the Ear tri- 
 
 (b) eth Words, as 
 the Mouth taft- 
 eth Meat. 
 
 Let us choofe to 
 us Judgment ; 
 let us know a- 
 mong ourfelves 
 what is good. 
 
 ¥ or Job hath faid, 
 I am righteous •, 
 and God hath 
 taken away my 
 Judgment. 
 
 6, Should 
 
 2. 
 
 Paraphrafe. 
 Job making no Reply, 
 Elibu proceeded, ac- 
 cording to his Promife, 
 to teach him, and all 
 that were prefent, more 
 Wifdom. 
 
 I defire, that fuch in 
 particular as pretend to 
 fuperior Wifdom, and 
 think themfelves more 
 knowing than others, 
 will hearken to, and 
 duly weigh what I mall 
 fay. 
 
 3. For the Ear is the Scale, 
 or Ballance, which tries, 
 and impartially deter- 
 mines the Weight, or 
 intrinfic Worth and Im- 
 portance, of Words, as 
 the Tafte, or Palate, is 
 given us to try, and 
 judge of Food. 
 
 4. When we have duly 
 weighed every thing, 
 let us pafs Sentence : 
 After fuch a Trial, we 
 may ourfelves judge 
 what is right and fit 
 for us to fay and do. 
 
 5. Job hath declared and 
 
 6. infilled that he is righ- 
 teous, and complains 
 of God for giving 
 a contrary Sentence : 
 
 1 Should 
 
 161 
 Chap.IlI. 
 
*62 
 
 E L I H U 
 
 Ch^.III. Job XXXIV. 
 
 6. Should I lie a- 
 gainft myRight ? 
 My Wound is in- 
 curable, without 
 Tranfgreffion. 
 
 7. WhatMan/j like 
 'Job, who drink- 
 
 (c) eth up Scorning, 
 like Water ; 
 
 8. Which goeth in 
 Company with 
 the Workers of 
 Iniquity , and 
 
 (c) walketh with 
 wicked Men ? 
 
 9. For he hath faid, 
 
 (d) it profiteth a 
 Man nothing, 
 that he fhould 
 delight himfelf 
 with God. 
 
 10. Therefore heark- 
 (e) en unto me, ye 
 Men of Under- 
 ftanding : Far be 
 it from God, that 
 hejhould doWick- 
 ednefs, and from 
 the Almighty, 
 that, 
 
 Paraphrafe. 
 Should I, fays he, give 
 up my Plea, and fay 
 what is falfe, to con- 
 demn myfelf? I will 
 maintain it, that 1 have 
 not offended, though I 
 am afflicted fo feverely, 
 as to be, I think, pail 
 Cure. 
 
 7, What Man, like Job, 
 
 8. hath greedily fvval low- 
 ed the Sayings of the 
 Scorners, and, from 
 being a devout Wor- 
 fhipper of God, hath 
 entered into a Confe- 
 deracy with his moft 
 hated Enemies, walk- 
 ing in their Way ? 
 
 n. For he hath faid, after 
 thefe Men, that ferving 
 of God will be of no 
 Ufe to Man, and if 
 there will be Pleafure, 
 there will be no Profit 
 in obeying him. 
 10. Having thus laid be- 
 fore you what Job hath 
 faid for himfelf, and 
 adheres to, be p leafed, 
 
 ye who pretend to 
 fuperior Knowlege, to 
 hear and confider what 
 
 1 have to fay by way 
 
 1 of 
 
E L I H U 
 
 Job XXXIV. 
 
 that he fhould com- 
 mit Iniquity. 
 
 j i . For the Work 
 (f ) of a Man fhall 
 he render unto 
 him, and cauie 
 every Man to 
 find according to 
 his Ways : 
 12. Yea fureiy, God 
 will not do wick- 
 edly, neither will 
 the Almighty 
 pervert Judg- 
 ment. 
 
 n> 
 
 Who hath given 
 him a Charge 
 over the Earth ? 
 or who hath dif- 
 pofed the whole 
 World ? 
 
 14. If he fet his 
 (g) Heart uponMan, 
 if he gather un- 
 to himfelf his 
 Spirit 
 
 7 1 
 
 Paraphrafe. 
 of Anfwer. Be it far 
 from any one to think, 
 that He who is Al- 
 mighty mould wrong 
 any Man, or fwerve 
 from the Rule of Righ- 
 teoufnefs. 
 
 He will always render 
 unto Man his Due. 
 
 163 
 
 Chap.IIL 
 
 12. The fupreme Judge of 
 the World will, never 
 condemn an innocent 
 Perfon, nor pronounce 
 an unrighteous Sen- 
 tence. 
 
 13. He is not accountable 
 to any for his Admini- 
 ftration, as he doth not 
 aft by a delegated Au- 
 thority. The Laws, pre- 
 ferred to all created 
 Beings, were given and 
 fettled by himfelf, and 
 they are governed by 
 his Providence , and 
 thofe original Laws. 
 
 14. If God mould fct him- 
 
 15. ielf againft Man, as 
 one human Antagonift 
 
 aorainft 
 
 another, and 
 mould 
 
164 
 
 Onap.III. 
 
 E L I H U 
 
 Job XXXIV. 
 
 Spirit and his 
 Breath ; 
 
 15. All Flefli fhall 
 perifh together, 
 and Man fhall 
 turn again unto 
 Dull. 
 
 16. If now thou haft 
 Underftanding , 
 hear this •, heark- 
 en to the Voice 
 of my Words. 
 
 17. Shall even he, 
 (h) that hatethRight, 
 
 govern ? and wilt 
 thou condemn 
 him that is moft 
 juft? 
 
 18. Is it Jit to fay to 
 a King, thou art 
 wicked, and to 
 Princes, ye are 
 ungodly ? 
 
 19. Hew much lefs to 
 him 
 
 Paraphrafe. 
 ihould refume that Spi- 
 rit and Soul which he 
 gave, Man would be 
 deftroyed from off the 
 Face of the Earth, and 
 his Body return to that 
 Duft from whence it 
 was taken. 
 
 16. If thou art wife, mind 
 what I have faid, and 
 confider alfo what fol- 
 lows. 
 
 17. Could fuch an Enemy 
 to Juftice, as you fup- 
 pofe God to be in his 
 Dealing with you, go- 
 vern the World, as he 
 does, by impartial Rules 
 of Juftice, and oblige 
 Man to act according 
 to thofe Laws, which 
 he himfelf preicribed ? 
 
 18. No good Subject will 
 fay to his Prince, though 
 he may through Infir- 
 mities be faulty in his 
 Adminiftration, Thou 
 art a wicked and un- 
 godly Ruler •, becaufe 
 all fuch Powers are or- 
 dained of God, and 
 fuppofed to act as his 
 Vicegerents. 
 
 19. What Impiety is it 
 
 there- 
 
E L I H XI 
 
 Job XXXIV. 
 
 him that accept- 
 eth not the Per- 
 fons of Princes, 
 nor regardeth the 
 Rich more than 
 the Poor ? for 
 they all are the 
 Work of his 
 Hands. 
 
 20. In a Moment 
 mail they die, and 
 the People mall 
 be troubled at 
 Midnight, and 
 pafs away, and 
 the Mighty mail 
 be taken away 
 without Hand. 
 
 21. For his Eyes are 
 (i) upon the Ways 
 
 of Man, and he 
 feeth all his Go- 
 ings. 
 
 22 
 
 23 
 
 'There is no Dark- 
 nefs, nor Shadow 
 of Death, where 
 the Workers of 
 Iniquity may hide 
 them (elves : 
 For he will not 
 lay 
 
 Paraphrafe. 
 therefore to fix fuch 
 Charge upon the moft 
 high and righteous God, 
 who made and governs 
 both Princes and their 
 Subjects ? 
 
 20, Even Princes them- 
 
 21. felves, in the Height of 
 their Pride, die in a 
 Moment ; and the 
 People, their Subjects, 
 when they think them- 
 felves moft fecure, are 
 greatly troubled, and 
 go off the Stage of 
 Life, even the greater!: 
 amongft them, by a 
 fee ret Stroke of Pro- 
 vidence ; who by fee- 
 ing all that pafTes, and 
 even the Hearts of all 
 Men, gives the fatal 
 Blow where Juftice, 
 tempered with Mercy, 
 mail direct it. 
 
 22, Nothing, not even the 
 
 23. Regions of Darknefs 
 itfelf, to which the 
 "Wicked mall be con- 
 figned, fhall conceal 
 the Objects of divine 
 Vengeance, as Darknefs 
 
 is 
 
 1 6$ 
 
 Chap-III. 
 
1 66 
 
 Chap.III. 
 
 E L I H U 
 
 XXXIV. 
 
 upon Man 
 
 Job 
 by 
 
 more than right, 
 that he mould 
 enter into Judg- 
 ment with God. 
 
 24. He mall break 
 in Pieces mighty 
 Men without 
 Number, and let 
 others in their 
 ftead. 
 
 25. Therefore he 
 knoweth their 
 Works, and he 
 overturneth them 
 in the Night, fo 
 that they are de- 
 ftroyed. 
 
 26 Heftriketh them, 
 as wicked Men, 
 in the open Sight 
 of others •, 
 
 2 7.Becauie they turn- 
 ed back from 
 him, and would 
 not 
 
 Paraphrafe. 
 is no Darknefs with 
 Him. But though the 
 Criminals muft be 
 brought to an open 
 Trialj God will not 
 charge any Man with 
 that of which he is not 
 guilty, or give him 
 Reafon to accufe him 
 of Partiality in this Re- 
 fpe&. 
 
 24. He needs no Informa- 
 tion, but judges great 
 Oppreffors without ex- 
 amining WitnelTes a- 
 gainft them, or re- 
 garding the Strength 
 of their Numbers, con- 
 ferring their Dignity on 
 others. 
 
 25. By removing and de- 
 ftroying them at a 
 Time, when no fuch 
 Judgment is expected, 
 it is evident that he 
 feeth and knoweth their 
 great, though hidden 
 Wickednefs. 
 
 26. By fuch Judgments he 
 makes them public Ex- 
 amples, for the Terror 
 of their Neighbours ; 
 
 27. Becaufe they would not 
 follow his Counfels, 
 nor regard any of his 
 Commands; 28. 
 
E L 
 
 Job XXXIV. 
 not confider any 
 of his Ways : 
 
 28. So that theycaufe 
 the Cry of the 
 Poor to come 
 unto him, and 
 he heareth the 
 Cry of the Af- 
 flicted. ' 
 
 29. When he giveth 
 Quietnefs, who 
 then can make 
 Trouble ? and 
 when he hideth 
 his Face, who 
 then can behold 
 him, whether it 
 be done againft a 
 Nation, or a- 
 gainft a Man 
 only ? 
 
 30. That the Hypo- 
 crite reign not, 
 left the People be 
 enfnared. 
 
 I H U . 
 
 Paraphrafe. 
 
 01. Surely it is meet 
 (k) to be faid unto 
 God, I have born 
 Cbaftifement , 1 
 will not offend 
 any more. 32, 
 
 28. But went on in their 
 Opprcffion of the Poor, 
 till they cried to Hea- 
 ven for Vengeance up- 
 on them : And the Cry 
 of fuch afflicted People 
 God never tails to an- 
 fwer. 
 
 29. When God orders Reft 
 and Peace, no Man can 
 give Difturbance ; but 
 when he withdraws his 
 Prefence and Protect 
 tion, no Man can do 
 any Good, or mew any 
 Favour : And this is 
 true of whole Nations, 
 as well as of one fingle 
 Perfon. 
 
 30. He will not let a wick- 
 ed Prince reign always, 
 though he pretend Pie- 
 ty, and public Good, 
 never fo much, left the 
 People fhould be en- 
 fnared into Sin by his 
 Example. 
 
 31. Wherefore it is beft 
 for a Perfon in Afflic- 
 tion ( as thou art ) not 
 to complain, but to 
 fufpect himfelf, and 
 
 fay 
 
i68 
 
 E L I H U 
 
 ChapJII. Job XXXIV. 
 
 32. That which I fee 
 not teach thou 
 me •, if I have 
 done Iniquity, I 
 will do no more. 
 
 33. Should it be ac- 
 cording to thy 
 Mind ? He will 
 recompenfe it, 
 whether thou re- 
 fufe, or whether 
 thou choofe, and 
 not I ; therefore 
 fpeak what thou 
 knoweft. 
 
 34. Let Men of Un- 
 (1) derftanding tell 
 
 me, ana* let a 
 wife Man heark- 
 en unto me. 
 
 35- Job 
 
 Paraphrafe. 
 fay to God, I confefs 
 this Suffering is juft, I 
 will not offend byplead- 
 ing my Innocence. 
 
 32. If I have overlooked 
 any Sin that I have 
 committed, do thou 
 bring it to my Remem- 
 brance ; and if I have 
 done wickedly in any 
 Point, I will take what 
 Care I can to do fo no 
 more. 
 
 33, Muff theWays of God, 
 34.. with regard to the Di- 
 
 ftribution of Rewards 
 and Punifhments, be 
 determined by thy Sen- 
 timents of what is fit 
 and right ? He will 
 render to every one 
 according to his Works, 
 whether Man likes or 
 diflikes the Meafures of 
 hisjuftice. But if thou, 
 or thy AfTociates, who 
 pretend to fo much 
 Wifdom, can make any 
 Objections to the Pro- 
 ceedings of Providence, 
 or what I have faid, 
 let me hear them ; o- 
 therwife attend to what 
 I fay. 
 
 35- 7°h 
 
E L I H U 
 
 169 
 
 Job XXXIV. 
 
 35. Job hath ipoken 
 Without Know- 
 lege, and his 
 Words were with- 
 out Wifdom. 
 
 36. My De fire is.that 
 Job may be tried 
 unto the End, 
 becaufeof bis An- 
 swers for wicked 
 Men. 
 
 37. For he addeth 
 (m) Rebellion unto 
 his Sin, he clap- 
 peth his Hands 
 amongft us, and 
 mukiplieth his 
 Words 
 God. 
 
 againft 
 
 Paraphrafe. Chap.III. 
 
 35- Job, for want of being 
 well inftructed, and a 
 thorough Knowlege of 
 his Subject, hath not 
 faid what is right, or 
 delivered the Dictates 
 of true Wifdom. 
 
 36. Therefore I am fo far 
 from wifhing that he 
 may be prefently re- 
 leafed from his Afflic- 
 tions, that I would have 
 this his Smart and Trial 
 continue, till he recant 
 an Opinion fo injuri- 
 ous to God, who ne- 
 ver punimes without 
 a juft Caufe, and fo fa- 
 tal to all Sinners, who 
 may by fuch Example 
 be hardened into Impe- 
 
 ' nitence. 
 
 37. For Job, by (till infill- 
 ing upon his Innocence 
 and Integrity, and a 
 Kind of Sullennefs, 
 which attends fuch a 
 Way of Thinking un- 
 der Chaftifements, (hews 
 himfelf quite obftinate, 
 and like a declared Re- 
 bel to his God. 
 
 Ann©- 
 
17° 
 
 & L I H V 
 
 €hap.Iir. 
 
 Annotations. 
 
 (A) Fifhop Patrick (whofe Paraphrafe I fre- 
 quently make ufe cf) obierves* in his general 1 
 Argument before this Chapter, that though 
 Elihu had invited Job to make what Exceptions 
 he pleafed to his Difcourfe in the former Chapter, 
 he would not open his Mouth,, becaufe he plainly 
 few, that Elihu had hit upon the Thing wherein- 
 he was defective* And Scbultens, in his Argu- 
 ment before the Chapter, infers from the Silence 
 of Job, that Elihu had convinced or convicted 
 him of Pride, and Contumacy againft God, which 
 was the Effect of that Pride. Wherefore he 
 repeats in this Chapter the moft material Arti- 
 cles exhibited againft him,, to prove fo grievous a 
 Charge ; and then gives a full, fharp, and fatif- 
 factory Anfwer to every Objection which Job 
 had made to the Providence and Juftiee of God. 
 
 (a) Te wife MiH, that have Knowlege, give ear. 
 ThefeMen are ftyled, Ver. 10. ANSHI LeBaB^ 
 Men of Heart, in our Engliflo Bible r Men of Un~ 
 derftanding. This Phrafe feems to defcribe Per- 
 ibns, whofe Hearts were elated with an undue 
 Opinion of their own Abilities ; and this Addrefs 
 ©f Elihu to thefe By-Standers and Hearers, feems 
 to carry in it much Irony and Sarcafm. Thefe- 
 were probably the very ANSHI, Jinful Men* 
 whom Job is charged at Ver. 8. with affociating 
 himfelf to, Men who taught him their Wifdom 
 (oppofite to that Sort of Wifdom which Elihu. 
 
 teacheth). 
 
£ L I H U ijr 
 
 teatheth) viz. to leave the Service of God, as Chap.III. 
 an unprofitable Service which would turn to no^^ 
 Account, and to be guided by fuch wife Men as 
 they were ; who by their fuperiof Wifdom, and 
 following the Dictates of their own good Under- 
 itanding, were their own Mailers, quite eafy and 
 happy in themfelves. 
 
 (b) The Hebrew Word for Ear is the Word 
 likewife for Scales, which gives the ideal Mean- 
 ing; and the Verb tranflated tafieth, according 
 to Leigh, is ufed both in an animal, corporeal, 
 or intellectual Senfe, as in the Englijh Word 
 Tap. 
 
 (c) Scorning, &c. walketh with wicked Men, 
 Men of Impiety, ANSHI ReSHaNG. By Scor- 
 ners are defcribed, as in Pfalm I. fuch as defpife 
 the proffered Means of Grace and Salvation, 
 fetting up themfelves, and their Opinions, above 
 all divine Inftructions and Leffons of Wifdom : 
 And thefe are marked out as Sinners of the firfi: 
 Magnitude, feldom reclaimed, profligate and 
 rebellious to a high Degree. Leigh tells us, that 
 the Word ReSHaNG fignifies this, and more. 
 It fignifies the Reftleffnefs of an evil, fedkious, 
 turbulent Spirit, which will not fuffer itfelf, or 
 any Perfon or Thing near it, to be quiet. 
 
 (d) It profit eth a Man Nothing. This is the 
 ufual Topic from whence fuch Men reafon ; 
 good Men will not be the richer for being good, 
 either from the Bleffing of God, or the Encou- 
 ragement of Man : For we may too often fee 
 
 S 2 fuch 
 
i 7 2 si I if 
 
 Chap.III. fuch in an indigent Condition, the Jeft and Con- 
 tempt of the vileft Part of the human Race. 
 
 (e) Te Men of Under -ft an ding. In this Com- 
 pellation and Form of Addrefs, wherein all JoFs 
 new Afibciates were comprehended, are, I think, 
 pointed out all vain Pretenders to Science, falfely 
 fo called, efpecially the minute Philofophers ©f 
 that Age, which probably abounded with them ; 
 in other Words, the Idolaters of Reafon, and 
 Setters up of that ftrange God, a depraved human 
 Soul, with all its perverted Faculties, above in- 
 finite Wifdom and Goodnels. The Jews, in the 
 Time of Ifaiah, feem to have been generally 
 infected with thefe dangerous Notions, by what 
 is taken notice of at the 13th Verfe of the 
 XXIXth Chapter, Their Fear towards me is 
 taught by the Precept of Men. The Cafe of the 
 Jews, here ftigmatized and pointed out by the 
 Prophet, for the Admonition of us and our 
 Pofterity, plainly fhews how unwarrantable it is 
 to form our Conduct upon any Principle, but 
 an Obedience to the declared Will of God, as 
 fuch, even where Men may pretend to teach the 
 Fear of God or true Religion. God will be 
 ferved according to the Commands he has given, 
 and will not allow Man to plan his own Rule of 
 Duty. lam the Lord, was the repeated Sanction 
 of the Precepts delivered by Mofes, to prevent 
 any Miftake, or Forgetfulnefs, in this neceffary 
 Point. Where we know that God is the Le- 
 gislator, our Conformity to his Laws, upon the 
 
 Authority 
 
E L I H U i 75 
 
 Authority of the Law-giver, muft be the true, Chap.IIJ. 
 the rewardable, firft Principle of Obedience. 
 
 (f) Shall be render unto him. One of the 
 Senfes of the original Word, and that which 
 governs here, fignifies to render in fuch a Man- 
 ner as to finifh and compleat what was imperfect. 
 God is fo far from paiTing a wrong Sentence, or 
 punifhing where a Reward is due, that he makes 
 up what is wanting on the Part of Man, and 
 compleats that Work for him, which the moft 
 Diligent and Sincere is not able by his own 
 Strength to accomplifh ; and for fuch Work, fo 
 performed, he will reward him as fully, as if 
 he had been sble to have done the Work himfelf. 
 
 (g) If be gather unto himfelf his Spirit and 
 his Breath. In this, and the following Verfe, 
 are particularly and distinctly mentioned the three 
 constituent Parts of Man, called by St. Paul, 
 Spirit, Soul, and Body ; the firft under the Name 
 of RUaCH, the fecond under NeSHeM, and 
 the third ADaM. The fecond is ufed for a Mole y 
 which gives us fome Idea of the Soul, or reafon- 
 ing Faculty, which works invifibly in the human 
 Earth, or Adamah, as the Animal of that Name 
 doth under Ground, to be traced only or furely 
 by certain little Workings, and dirty Hillocks, 
 which it cafts up to View as it paffes on. When 
 thefe three are united, and aft conjunctly, they 
 are fometimes called NePeSH, which Word, 
 the Jews fay, may fignify any Being, from the 
 Creator to the loweft Creature i as when it fpeaks 
 
 S 3 of 
 
m E L 1 H U 
 
 Chap.III. of itielf, My Nepejh, fignifying its own peculiar 
 Mode of Exiftcnce. When Man was endued 
 with his Spirit and intellectual Powers at firft, 
 and they placed in the Adamab, he became a 
 living Frame -, his Nepejh, or Mode of Exiftence, 
 was peculiarly, fpecifkally diftinguifhed by the 
 Union of thefe combined Powers in one living 
 Nepejh, or a Nepejh of Lives. Under the Word 
 Adamah, or S^a, are, I think, comprehended 
 all the animal Powers and Appetites, which die at 
 the Difiblution of the Frame. Without fuch 
 Appetites and Paflions, the Body limply is 
 HoPHeR, Duft 9 from which it was taken, and 
 to which it mud return. If may fuffice to 
 add, that Ruach is St. Paul's ITv^a, Spirit or 
 Jpiritual Life, Aura divina Particular which was 
 the governing Principle before the Fall, wherein 
 confuted the Image of God, which is renewed 
 in all that are regenerated or baptized. 
 
 (h) Govern. The Margin of our Bibles has 
 hind, the Hebrew fignifying the metaphorical 
 Binding or Obligation of Laws. The follow- 
 ing Comparifon between God and Princes, and a 
 dutiful, fuitable Behaviour to each, is much more 
 conclufive and pertinent upon a Suppofition that 
 Job was a great Prince, as it is probable he was, 
 Rex idem Hominum^ Phcebiqiie Sacerdos ; JBolducius 
 makes him both. 
 
 (i) As fome Expreflions, ufed in the following 
 Verfes, are the fame with thofe in the XVIIIth 
 Pfalm, which defcribe, I think, the lad Day, 
 
 5 Q. 
 
B L I H U l?$ 
 
 Q/Whether that Day, and a future Judgment, be Chap.HL 
 not alluded to in fome of the following Verfes : 
 The Reader may compare the two Scriptures, 
 and judge for himfelf. 
 
 (k) Surely it is meet, &c. Schultens gives an- 
 other Conftruclion of thefe Words, fuppofing 
 them to be quoted by Elibu as Part of Job's 
 Plea, and therefore produced as Evidence againft 
 him : He makes them fpeak this Senfe, Infons 
 plefior, luo quod non contraxi. Though this In- 
 terpretation makes more for the prefent Hypo- 
 thefis, yet I iaave .chiefly followed Bifhop P<?- 
 trick\ Paraphrafe. 
 
 (1) The ANSHI LeBaB are here again apply- 
 ed to, or called upon, in a contemptuous Way, 
 as Perfons, s&b.P+ profejfing them/elves &ifi, became 
 Fools, fly led in Ver. 3 6. ANSHI AVeN, Viri 
 Vanitaiis, as Schultens renders the Words ; and 
 the Beth prefixed fhews, that Job was amongft 
 fuch vain Men, or Men filled with fpiritual 
 Pride, Be ANSHI AVeN, with or amongfi 
 vain Men. 
 
 (m) H-e aideth Rebellion unto his Sin, hedappetb 
 his Hands. The former Part is a full Charge 
 upon Job, and takes away all Occafion of Boaft- 
 ing. He is charged now with the higheft Act 
 of Difobedience, with Obltinacy and open Re- 
 bellion. The Senfe feems to require, and the 
 common Rules of Conftruclion may, I think, 
 admit a Rendring, different from the ufual one. 
 The original Word Jifpoc here ufed, having a 
 S 4 Jod 
 
J7 6 E L I H U 
 
 ChaLp.Ul.Jod prefixed, and Van in the third Order, muft, 
 I think, fignify paft and future •, There hath and 
 will be Clapping of Hands, and be, that is Job, 
 Jhall multiply Words, and thereby give more Oc- 
 cafion for Clapping of Hands. The Word for 
 Clapping Hands, being a Participle and Imper- 
 fonal, muft, I think, belong to the whole Com- 
 pany or Audience, or the wile Men defcrib- 
 ed above, who clapped their Hands at Job y % 
 Speeches ; He multiplietb Words, being a Verb 
 in the third Perfon fingular with the prefix Jod, 
 muft be apply ed to one only, viz. Job, and ren- 
 dered, be will multiply, according to Pagninus f 
 or if the Reader chufes, he multiplietb, as it 
 did not appear that he ceafed from fpeaking, 
 and therefore the Action is fuppofed as prefent 
 or continuing : So that the Senfe is, Job will 
 talk on, and the Audience, or wife Men his 
 Friends, will clap their Hands. And now let 
 us fee what is contained under this Expreftion. 
 The Verb with Sin, or * Samech as here ufed, 
 is rendered fuffecit, the Noun, Sufficientia. I 
 meet with the Verb in two Scriptures, which 
 explain, \ think, what Kind of Sufficiency, and 
 
 Idea, 
 
 * Robert/on, kc. obferves, that both the Roots, one 
 beginning with a Sin, the other with a Samecfy, have 
 near the fame Senfe, only the latter (ufed in this Place) 
 fignifies more particularly percutere Vclam, ftriking the 
 Palms of the Hands. In this Note both are confidered, 
 as agreeing in the Senfe here fuppofed to be contained 
 under them, being ufed promifcuoufly in this Book to 
 defc'iibs the fame Thing. 
 
E L I H U i 77 
 
 Idea, is contained and exhibited in this Word. Chap. III. 
 It is ufed in this very Book, Chap. XXVII. 23 < 
 Men Jhall Clap their Hands, when Job declares 
 that there (hall be this Kind of Clapping Hands 
 againft the Hypocrite, upon his Punifhment, 
 after the Manifeftation of his Guilt ; which 
 Paffage is probably alluded to here by Elihu, as 
 a more fevere Rebuke, taken from his own 
 Mouth when he pafied Sentence on others, and 
 retorted upon him with double Force. And Scbul- 
 tens's Note upon this Place is very remarkable ; 
 «« Jifpoc, fays he, imperfonaliter fumendum, ut 
 " uno pofito plures intelligantur. Complodent 
 ** omnes quivis Sanctorum, qui Judicia Dei in 
 " Hypocritas fpectabit." Ptaudet, fays Vagninufs 
 Verfion, fc. qui viderit. I have therefore Au- 
 thority for my Suppofition of its being ufed im- 
 perfonally in the Place before us. In both Places 
 is implied, He that feeth the Punifhment of the 
 Hypocrite claps his Hands, as a Token of that 
 Joy which that Perfon feels, who takes a Pleafure 
 in feeing others brought to Difgrace and Punifh- 
 ment, whilft he himfelf, by efcaping public 
 Juftice, flatters himfelf into a Perfuaflon of his 
 own Innocence, and a Self-Complacency in that 
 perfonal Virtue, which exempts him from the 
 like Chaftifements. The louder he claps his 
 Hands, and the more vehement he appears in 
 his Exclamations againft his fuffcring Neighbour, 
 the ftronger Senfe and Confcioufnefs he betrays 
 of his own Integrity and Self-fufficiency. But 
 
 though 
 
178 E L I H U 
 
 Chap.III. though this Correction Itemed to be intended 
 1 principally by the Way of Retaliation, for the 
 Reformation of Job ; yet mod Men have more 
 Need of this Leffon of Inftruction than Job had, 
 and may learn from hence, that fuch as are molt 
 apt to infult over evil Doers, when under the 
 Punifhment of God or Man, are themfelves too 
 commonly the very Hypocrites which they would 
 feem to clap and hifs out of the World, as were 
 probably thefe wife Men who treated Job in this 
 Manner. The Noun ftands for the Caufe, viz. 
 Seif-fufficiency, and the Verb for the Effect of 
 that Caufe, as. clapping of Hands, or exprefling 
 an unwarrantable Pleafure fome other Way, as it 
 is ufed in Ifaiah t Chap. II. 6. They pleafed them- 
 felves with the Children of Strangers ; fufficientes 
 fuerunt, as Pagninus here renders the Verb : 
 " Satis fe habere putarunt, acquiefcurrf, applau- 
 <c ferunt five fatisfachmt, five congratulantur et 
 " placent" fay the Commentators upon the 
 " Expreffion here ; and " Cognationem habet cum 
 " SaPaK (with a Samech) fignifying to clap 
 Hands. The Houfe of Jacob feem here to be 
 reproved for pleaf.ng themfelves, or adopting, 
 out of their fuperior Judgment, a ftrange Re- 
 ligion, one of human or diabolical Invention, 
 m oppofition to That commanded by God. The 
 Word occurs likewife 1 Kings XX. 10. and is 
 in our Tranflation rendered fuffice t to which Place 
 Kircher refers. 
 
 Since 
 
E L I H U 179 
 
 Since fome Things have been faid in our pre- Chap.III. 
 Cent Enquiry concerning Eliku, which feem to 
 raiie his Character infinitely above what hath been 
 faid of him by many learned Men, and the 
 general Tribe of Commentators, I mould be 
 injurious to this high Character, and wanting to 
 myfelf, if I paffed over in Silence an Authority, 
 that ought to be obferved, at the latter End of 
 this Chapter, which feems to fupport my con- 
 ceived Opinion of this great Perfonage, and 
 ought to be produced in Evidence of his being 
 the true Reorefentative of Him who was the 
 God-M3n. The Margin of our Englijh Bible 
 renders the former Part of the %6 Verfe, * My 
 Father, let Job be tried* the Vulgate Latin* 
 Pagninus* &c. agree in rendring the Words to 
 the fame Senfe, and the Word ABI can, I think, 
 have no other right Conftruction. This Apo- 
 strophe of Elibti is, as Bdducius obferves, " ad 
 
 " Deum 
 
 * What Gujfct'ius faith upon this very Place, and the 
 Conftruction of the Word ABI here, deferves the 
 Reader's Notice. He gives, I think, unanfvverable Rea- 
 fons why the Conftruction, my Defire, cannot be juftified, 
 by any Rules of Grammar, &c. and fays of the Tranfla- 
 tion, my Father* " Haec eft genuina Signtficatio hujus 
 *' Loci Scripturse, et Vocis Ufus conjiant'ijfimus." He 
 feems to be a little at a Lofs, how to account for Elibus 
 making ufe of this Form of Addrefs ; but contents him.- 
 felf with this Solution of his Doubt herein, " Was it not 
 " lawful for one of the Faithful, under the ancient Difpen- 
 •« fation, to call God his Father r" The Reader, I hope, 
 finds in this Account of Elihu a more fatisfactory An- 
 fwer, and a Confirmation of Gvffetius's Conftrudion, 
 £3 agreeable to true Divinity, as well as Grammar. 
 
i8o E L I H U 
 
 ChapJII. M J)gum ipfum" adding, " ut fere omnes expo- 
 " nunt •," and he fays, that the Tranflation of 
 my Dejire, inftead of my Father (which is unac- 
 countably adopted by the EngliJJo TranQators) 
 was made by two Rabbies, Kimchi and Levi, 
 which, I think, can be no Recommendation of 
 it. This Form of Elibu* s invoking God, fixes, 
 I think, his real Character, and juftifies every 
 particular Obfervation concerning his Perfon and 
 Office, which hath been laid before the Reader. 
 No mere Man is allowed to call upon God in 
 the Style of my Father : The Saviour of the 
 World alone could ufe this Expreffion, and at the 
 fame Time taught the Difference, by faying my 
 Father and your Father, John XX. 17. He was 
 his Father in a peculiar, incommunicable Senfe, 
 and invoked as fuch in his laft Agonies. 
 
 Bolducius was puzzled about this Form of 
 Addrefs, but fays Nothing deferving the Rea-? 
 der's Notice. After he hath read Bolducius\ 
 own Confeflion, that Elibu in this Place fpeaks 
 to God himfelf, I defire the Reader's particular 
 Attention to this Remark^ as this peculiar Form 
 of Invocation fixes the reprefentative Character 
 of Elibu beyond any reafonable, I had almoft 
 faid, poffible Doubt. The two Rabbies, here 
 mentioned, knew and feared the Conclufions, 
 which would be drawn from the true Interpre- 
 tation of my Father, if that Verfion continued : 
 They had therefore Nothing to do but to try the 
 Chance of an Experiment, in offering another 
 
 violent 
 
E L I H V i8t 
 
 Violent Conftruction, as they had fucceeded inChap.in. 
 other Attempts of this Kind, by finding fome' 
 nominal Chriftians, who might iupport thereby 
 fome particular Notions, and therefore were 
 willing to have it fo. Their Followers herein, 
 viz. Such as have been milled into Errors by 
 thefe treacherous Guides, thus blinding them 
 and perverting the Word of God, are Objects of 
 Pity, and may probably be eafily admitted to 
 plead the general Pardon •, but the Cafe of thofe, 
 who have wilfully and defignedly milled them, 
 or fhall do fo, mull be more dangerous. 
 
 The Words my Father, as ufed relatively be- 
 tween God and Man, occur in, and may be fatif- 
 factorily explained by the LXXXIX. Pfalm, 26th 
 and following Verfes ; which Places muft be 
 interpreted, I think, folely of the Redeemer's 
 Addrefs to, and future Invocation of the Deity, 
 or are exprefsly predictive of what did happen 
 at, and after the Crucifixion. The Pfalm fays, 
 He Jhall cry unto me, Thou my Father, ABI, as 
 here, and as throughout the New Teftament, 
 when our Saviour invokes the Deity. My Gcd> 
 ELI, as addreffed upon the Crofs at the very 
 expiring Moment, when the afTumed Tabernacle, 
 or Humanity, was forfaken by the Divinity, that 
 it might die. The Rock of my Salvation, the 
 Z U R, fung of in Mofe/i triumphant Song, 
 Deut. XXXIV. 4, fcfr. And if any Doubt re- 
 mained concerning the Perfon intended to be de- 
 fcribed in this Pfalm y the following Expreffions 
 5 ircuft 
 
\%z £ L I H U 
 
 Chap.HJ. rnuffc remove it effectually, JIfo I will make him 
 my Firft-born, ftyled in the New Teftament, tt^wts- 
 -rcijco? Traits xTio-fwf, higher than the Kings of the 
 Eartbi HeLION, a Word defcriptive of the 
 divine Exaltation. The Continuance of his 
 'Throne as the Days of Heaven, fo Verfes $6, 37. 
 Thefe Defcriptions are not applicable to the 
 typical or firft David. I need fay no more upon 
 this Point, but muft obferve to the Reader, that 
 this Expreffion, as ufed Prov. IV. g. I was my 
 Father' j Son, muft be likewife underftood of our 
 Saviour, as the Context plainly fhews. Solomon 
 could not be faid to be the only one (there is no 
 Hebrew for beloved ) unicus, in the Sight of his 
 Mother, as fhe had * three more by David; 
 much lefs could David ufe the authoritative 
 Style of a Legiflator, Keep my Commandments, and 
 live, as the Father here is laid to have fpoken. 
 The Father, and Son therefore, here pointed out^ 
 are the fame as we fuppofe to be referred to in 
 the Pfalm above, and in this Place of the Book 
 of Job. The Exclufion of a fpiritual or Chri- 
 ftian Senfe, where it would give Life and Spirit 
 to the facred Text, where likewife the Flatnefs of 
 the literal Meaning requires, and feems defignedly 
 to refer us to another and higher Senfe, has given 
 the chief Occafion to Scoffers and Infidels to 
 ridicule and burlefque the facred Writings. No 
 Chriftian, who has a juft Senfe of the Dignity 
 and Importance of thefe Books, would fit down 
 
 here 
 * Sec 1 Cbron. Ml. ?. 
 
E L I H V !83 
 
 here fatisfied with the literal Meaning, and fup- Chap.IH, 
 pofe, that the vvifeft of mere Men could begin a 
 moft ferious Difcourfe with an Affertion, which, 
 literally underftood, would not be ufed by any 
 common Declaimer. But any Point muft, it 
 feems, be given up by Chriftians, rather than 
 they mould maintain a difagreeable Doctrine ; 
 though thereby a free Pafiage be opened to the 
 moft impious Abfurdities, and the Word 'of God 
 be made of none Effeff. It is to be farther re- 
 marked aipon this 36th Verfe, that the Words 
 to the End, mould be rendered, even to Victory- 
 Elihu prays that Job mightbe tried by Afflictions, 
 till he came off victorious. This Prayer was 
 granted by Him, to whom it was addreffed, even 
 EL, who was afterwards himfelf, in his human 
 Nature, more than Conqueror by Afflictions. 
 
 Job XXXV. 
 
 1. Elihu fpake 
 moreover, and 
 faid, 
 
 2. Thinkeft thou 
 this to be right 
 that thou faid ft, 
 my Righteouf- 
 nefs is more than 
 God's ? 
 
 3. For thou faidft, 
 (a) what Advantage 
 
 will it be unto 
 thee, and what 
 Profit mall I have 
 
 it 
 
 Paraph rafe. 
 
 1. To this Job making 
 no Anfwer, Elihu prei- 
 fed him again, and faid, ! 
 
 2. Let me appeal to thy 
 own Confcience, doft 
 thou think this to be 
 right that thou faidft, I 
 am righteous in the 
 Sight of God ? 
 
 3. Or becaufe thou haft 
 faid, what Advantage or 
 Profit fhall I receive in 
 having a Sin-Offering 
 made for me ? 
 
 4.1 
 
ChapJII. Job XXXV. 
 
 if I be cleanfed 
 from my Sin ? 
 
 4. I will anfwer 
 thee, and thy 
 Companions with 
 thee. 
 
 5. Look unto the 
 Heavens, and lee, 
 and behold the 
 Clouds, which are 
 higher than thou. 
 
 6. If thou finneft, 
 what doft thou 
 againft him ? or 
 if thy Tranfgref- 
 fions be multi- 
 plied, what doft 
 thou unto him ? 
 
 7. If thou be righ- 
 teous, what giv- 
 ell thou him ? or 
 what receiveth he 
 of thine Hand ? 
 
 8. Thy Wicked- 
 nefs may hurt a 
 Man as thou art, 
 and thy Righte- 
 oufnefs may profit 
 the Son of Man. 
 
 E L I H If 
 
 Paraphrafe. 
 
 9. By 
 
 4. I will anfwer thee, and 
 thy wickedly wife Af- 
 fociates, who talk and 
 think as thou doft in 
 this Refpecl. 
 
 5. Caft up thine Eyes to 
 the Heavens, look upon 
 the Clouds and the 
 Sky •, if they are fo 
 much above thy Reach, 
 God is infinitely more 
 fo. 
 
 6. How therefore can thy, 
 or any Man's Wicked- 
 nefs affect God ? Be 
 thy Sins ever fo great, 
 or many, thou can'ft 
 not hurt him. 
 
 7. Neither is he the better 
 for 1 hy being righteous, 
 nor can'ft thou confer 
 any thing upon him, 
 which he hath not al- 
 ready. 
 
 8. Thy Wicked nefs, in 
 the feveral Inftances of 
 Oppreflion, Injuftice, 
 &c. may greatly hurt 
 thy Brethren ; and thy 
 Virtue, in the various 
 Exercifes of Charity, 
 and brotherly Kindnefs, 
 
 may 
 
E L 
 
 Job XXXV. 
 
 By reafon of the 
 Multitude of Op- 
 preffions they 
 make the Op- 
 prejjed to cry •, 
 they cry out by 
 reafon of the Arm 
 of the Mighty. 
 
 io. But none faith, 
 
 where is God my 
 (b) Maker, who giv- 
 eth Songs in the 
 
 Night? 
 
 ii. Who teacheth us 
 (c) more than the 
 Beads of the 
 Earth, and mak- 
 eth us wifer than 
 the Fowls of 
 Heaven. 
 
 12. There 
 
 I H U 
 
 Paraphrafe. 
 may be of great Service 
 to Mankind. 
 9, The Cries of the Op- 
 preffed tell us what 
 Mifchief Injuftice doth, 
 and how miferable it 
 makes them j the Ty- 
 ranny of the Mighty 
 forces them to cry a- 
 loud to God for Ven- 
 geance ; who, though 
 he be not hurt himfelf 
 by it, is touched with 
 a Senfe of their Afflic- 
 tion. 
 
 10. But none of thefe mifer- 
 able Wretches anfwer 
 the Defign of their Af- 
 flictions, by looking up 
 to, and gratefully ac- 
 knowleging their Crea- 
 tor, and Redeemer from 
 all Evil, who cutteth 
 off. the Oppreffors of 
 his People in the Night, 
 and thereby fllleth the 
 poor innocent Sufferers 
 with Joy. 
 
 11. He likewife hath di- 
 ftinguifhed Man from 
 the Brute Creation by 
 fuperior Faculties and 
 Abilities, which fhould 
 direct him to that Be- 
 ing who hath declared, 
 
 T 2 
 
E L 
 Job XXXV. 
 
 12. There they cry, 
 (but none giv- 
 eth Anfwer) be- 
 caufe of the Pride 
 of evil Men. 
 
 13. Surely God will 
 (d) not hear Vanity, 
 neither will the Al- 
 mighty regard it. 
 
 &4. Although thou 
 (e) fayeft, thou fhalt 
 not fee him, yet 
 Judgment is be- 
 fore him, there- 
 . fore truft thou 
 in him. 
 
 15. But 
 
 I H U 
 
 Paraphrafe. 
 / create Good, and I 
 create Evil. 
 
 12. This is the Reafon, 
 why God doth not 
 fometimes deliver Per- 
 fons in Affliction, be- 
 caufe they lie crying 
 indeed under their Af- 
 fliction, but it is not a 
 Senfe of him, but only 
 the haughty Violence 
 of their Oppreffors, 
 which extorts it from 
 them. 
 
 13. God will not give a 
 favourable Ear to a 
 Petitioner, who is puf- 
 fed up with a Conceit 
 of his own Excellency, 
 nor pay any Regard to 
 any vain Man, who 
 can infill upon his own 
 Righteoulhefs. 
 
 14. Though thou haft faid, 
 thou fhalt not fee him, 
 Chap. XXIII. 8, 9, 
 that he will not inter- 
 pole in, or concern 
 himfelf with fuch Mat- 
 ters, yet be allured that 
 Juftice and Judgment 
 are about his Throne ; 
 therefore condemn thy- 
 felf, and then truft in 
 him for thy Delive- 
 rance. 15. For 
 
£ L 1 B V 
 
 Job XXXV. 
 
 15. But now becaufe 
 it is not fo, he 
 hath vifited in 
 his Anger, yet he 
 knoweth it not in 
 great Extremity. 
 
 16. Therefore doth 
 Job open his 
 Mouth in vain, 
 he multiplied! 
 Words without 
 Knowlege, 
 
 Paraphrafe. 
 
 15, For Want of fuch Coft- 
 
 16. fefllon and Acknow- 
 legement, God hath 
 feverely afflicted Job, 
 and continues to afflict 
 him, till he fhall be 
 brought to a true Senfe 
 in that Matter ; though 
 Job in his extreme Mi- 
 fery doth not feem to 
 know the true Reafon 
 of his fuffering fo much. 
 Till Job therefore fhall 
 fubmit himfelf before 
 God, give up his Plea 
 of Sufficiency, and fin- 
 cerely confefs himfelf 
 to be a Sinner, all he 
 (hall fay will be to no 
 Purpofe, unable to re- 
 move the Caule of his 
 Complaints. 
 
 Annotations. 
 
 (a) What Advantage, &c. The learned Mr, 
 Jul. Bate, in his Remarks upon Mr. Wat-burton, 
 &c. pag. 63. tranflates the Words, What Profit 
 Jhall I have by an Atonement for my Sin, the He- 
 brew Word fignifying both Sin and the Sacrifice 
 for Sin ? And he obferves, from this PafTage, 
 thzxElihu hereby charges Job with faying, he 
 wanted no Atonement. 
 
 287 
 
 ChapJIL 
 
 T 2 
 
 ih)Who 
 
i88 E L I H U 
 
 Chap.III. (b) Who giveth Songs in the Night. The Com- 
 mentators, whom I have perufed, give not fuch a 
 Conlt ruction of this Place as Teems to be con- 
 fident with the Context. But upon confulting 
 Robert/on, I have fatisfied myfclf, and hope to 
 fatisfy the Reader, by viewing there the different 
 Senfes of the Verb ZaMaR, from whence the 
 Hebrew Word, here tranflated Songs, is derived. 
 Here we are told, that the third Signification of 
 this Radix is putare, pr<£cidere, to prune, or cut 
 off ; fo ufed Lev. XXV. 3, 4. from whence the 
 Noun ZeMeR, Palmes, a Vine-Branch, or, ac- 
 cording to Buxtorf, the Pruning of Vines, or 
 'Time of Pruning ; and hence likewife the Word 
 {or pruning Knife. This Noun likewife, accord- 
 ing to Avenarius, fignifies Excifwn, as in Ifaiah 
 XXV. 5. where we read, The Branch of the terrible 
 Onesjhall be brought low ; which Words are ren- 
 dered by Mercerus thus, Amputationem Tyran- 
 norum humiliabit, i. e. " ne amplius poffint 
 «' faevire. Alii, Exci/io (quae veniet a Deo) 
 " humiliabit fortes." This is the right Tran- 
 flation. " Alii tamen pro Cantu fumunt, et fie 
 * c exponunt, Cantum vinolentorum humiliabit, 
 " juxta Ab. Ezram, q. d. faciet Deus, ne Ty- 
 " ranni amplius de juftis triumphent." Excifwn 
 of the OpprefTors is the Caufe, Songs or Joy is 
 'the Effect ; both Senfes comprehended under 
 this Word : The Senfe therefore of Excifion 
 feems to be the firfl and leading Idea of the 
 Word -, the other Senfes to be fubordinate, or 
 
 Senfes 
 
E L I H U 189 
 
 Senfes of Accommodation. The Vine-branch, Chap.III. 
 which requires fo much and conftant Pruning, 
 that it may be faid to live and flourifh by Exci- 
 fion, gives the Idea: And this Excifion of Op- 
 prefibrs, and Joy or Songs confequent thereupon, 
 being in the Night, at a Time when Man feeth 
 not, nor actcth, and therefore has no Hand in 
 it, appears plainly to be not only the Work of 
 God, but may be properly and emphatically 
 called the Gift of God ; inafmuch as a Deli- 
 verance from Tyranny and Opprefilon is, per- 
 haps, as great and fenfible a public Benefit, as 
 can be beftowed upon any People. So far we 
 are obliged to the Prophet Ifaiab, for helping us 
 to a fure, intelligible Comment upon this puz- 
 zling PulTage. He may perhaps be of farther 
 Service, at lead: to give an ufeful Mint, to ex- 
 plain and afcertain the particular Allufion and 
 Meaning of Elihu in this Place, and what is 
 faid by him to the fame Purpcfe in the imme- 
 diately preceding Chapter. The Paflagc, here 
 cited from Jfaiak, is well. known to defcribe the 
 Cafe of the proud, oppreffing Princes, or great 
 Men of Tyre, whom God would humble by cut- 
 ting them oft. The Prophet, in Chap. XXIII. 
 5. compares the Judgments of God upon Tyre 
 to thole of Egypt ; not thofe Judgments, I 
 prefume, which were to be inflicted upon Egypt % 
 and were butjuft then foretold, but that remark- 
 able Series of divine Chaftifements, which befel 
 that People in the Time of Mofes, This was a 
 T 3 well 
 
xpo E L I H U 
 
 Chap.III. well knov/n, recorded Fact, to which the Pro- 
 phet might refer the People for a Comparifon, 
 fuch a Comparifon as might deter any Nation, or 
 Perfon, from being guilty of the like Contumacy 
 and Rebellion : And I am perfuaded, that this 
 Defcription of Elibu was taken from the fame 
 Original, I mean, from what happened to Pha- 
 raoh and that Nation, for the Deliverance of the 
 People of God, as the Hiflory of that Matter 
 was then fo freih and well known. The cha- 
 racteriftic Phrafes are thefe, Chap. XXXIV. 20, 
 In a Moment Jhall they die, and the People Jhall be 
 troubled at Midnight, and pafs away, and the 
 Mighty Jhall be taken away without Hand. Where 
 did this ever happen fo literally true, as in that 
 general fatal Excifion, when the Firft-born of the 
 Prince, the Mighty, and the People, were taken 
 away without Hand^ or the Intervention of any 
 human Power* and a general Trouble was here- 
 upon caufed at Midnight ? The Text exprefsly 
 fays, Exodus XII. 30. And Pharaoh rofe up in 
 the Night , he, and all his Servants, and all the 
 Egyptians, and there was a great Cry in Egypt ; 
 and the 29th Verfe fays, this Excifion was at 
 Midnight. So Job Chap. XXXIV. 22, 24, 25, 
 26, 27, 28, 29. As to what wereadVer. 22. 
 There is no Darknefs, nor Shadow of Death, where 
 the Workers of Iniquity may hide themfelves -, may 
 not this allude to that dreadful Darknefs, which 
 was the Judgment immediately preceding the 
 cutting off the Firfl-born, pr to the Darknefs 
 1 . caufed 
 
E L I II U 191 
 
 caufed by the Locufts, which Pharaoh calls this Chap. III. 
 Death ? Breaking in pieces mighty Men without 
 Number, in that Night, and the Deftruction of 
 the Red-Sea, and fetting others in their Jlead y 
 overturning them in the Night, fo that they are 
 dejiroyed, Jiriking them as wicked Men in the open 
 Sight of others, and thereupon giving Songs in 
 the Night, or great Joy to the oppreifed People 
 of God, are remarkable defcriptive Expreffions 
 of thofe Calamities, which then happened to the 
 Egyptians -, and the Reafon of all, as given in 
 the 27th Verfe, feems to fix the particular Cafe 
 here referred to, they would not confider any of 
 his Ways : Plague after Plague, Punifhment 
 after Punifhment would not bring them to con- 
 fider, and do Juftice ; fo that they caufed the 
 Cry of the poor afflicted People of God to come 
 unto him, and he heard their Cry, and delivered 
 them with a mighty Hand, hereby giving an 
 illuftrious Proof to all Ages, that he can as eafily 
 manage a Nation as a fingle Perfon, Ver. 29. 
 And thus gave he Songs, or great Joy, to his 
 People, by deftroying their Oppreffors in fo. 
 aftonifhing a Manner : One of thofe Songs is 
 recorded, to perpetuate the Memory of this won- 
 derful Deliverance. 
 
 (c) Who teacheth us more, &c. It is very plain 
 from what is faid at the 14th Verfe of this Chap- 
 ter, that a Sect: of Opiniators, called the Compa- 
 nions of Job, were confidered by Elihu, and pointed 
 out in his Reproofs, Men who valued themfelves 
 T 4 upon 
 
i 9 2 E L 1 H U 
 
 Chap.III. upon their rational Faculties, and a Wifdom fu- 
 perior to the animal Creation ; but they feem to 
 have boafied, as though they had not received this 
 Superiority. Elibu therefore reminds them, to 
 whom they are indebted for thefe Advantages, 
 and who taught them more than the Beafts of the 
 Earth. Thefe wife Men were become fo for- 
 getful of their fuprerne Benefactor, that the fe- 
 vereft Punifhments, even Oppreffion itfelf, would 
 not teach them to feek after God, tormenting and 
 fretting themfclves with fruitlefs Complaints and 
 foolifh Reafonings. 
 
 (d) But furely God will not hear Vanity. The 
 Hebrew Word, here ufed for Vanity, fignifies a 
 trifling, frivolous Levity, an inconfiftent Rafh- 
 nefs in Words and Actions. We need not go 
 fo far back as the Age of Job indeed, to produce 
 Inftances of this Kind : And as the Advice in 
 the following Verfe may perhaps be as ferviceable 
 in England, as it was of old Time in and near 
 the Land of Uz, I mail fubjoin a larger Para- 
 phrafe upon it, in the Way of Addrefs to all 
 fuch. 
 
 (e) Although thou fayejl, &c. " Make no 
 M more foolifh and wicked Remonftrances againft 
 " the Author of thy Afflictions, neither imagine 
 « 6 that thine own Wifdom or Strength can eafe 
 " thee, or lighten the Burden laid upon thee. 
 44 Though thou mayft think that tha moll High 
 ** taketh no Notice, yet Judgment is before 
 f * him, and will certainly be executed by him ; 
 
 l " therefore 
 
E L I H U i 93 
 
 therefore truft thou in him. Make a right Chap.IIL 
 Ufe of thy Afflictions •, and inftead of applying 
 to, or depending upon thine own Abilities, to 
 extricate thyfelf out of thy prefent Straits, 
 and make thee eafy, look up to the God who 
 made thee, and redeemed thee, for Deli- 
 verance: Call upon Eloah. Humbly, but 
 firmly, truft in him." 
 
 Job XXXVI. (A) 
 
 i. Eli bit alfo pro- 
 ceeded, and laid, 
 
 2. Suffer me a little, 
 and I will fhew 
 thee, that I have 
 yet to fpeak on 
 * God's Behalf. 
 
 3. I will fetch my 
 
 (a) Knowlege from 
 
 (b) afar, and I will 
 afcribe 
 oufnefs 
 Maker, 
 
 4. For truly my 
 Words pall not 
 
 (c) be falfe ; he that 
 is § perfect in 
 Knowlege is with 
 thee. 
 
 5. Be- 
 
 * Eloah. 
 here has Dw> 
 
 Paraphrafe. 
 
 1. Job being ftill filent, 
 Elihu proceeded in this 
 Manner, 
 
 2. Be patient, and I will 
 declare to thee what 
 may be faid farther with 
 regard to God's Pro- 
 ceedings with Man, and 
 the Adminiftration of 
 Providence. 
 
 3. I will fetch my Know- 
 lege from far beyond 
 the Reach of human 
 Wifdom, and will at- 
 tribute Righteoufnefs to 
 my Maker only, as the 
 fole Fountain of it. 
 
 4. Affure thyfelf that what 
 1 fay cannot be Falfe, as 
 he that difcourfes with 
 thee is perfect in Know- 
 lege. 
 
 5-Be- 
 
 § The Margin of Montanus's Bible 
 
 Righte- 
 to my 
 
E L 
 
 Job XXXVI. 
 
 5. Behold, God is 
 (d) mighty, and de- 
 
 fpifeth not any ; 
 
 he is mighty in 
 
 Strength and 
 
 Wifdom> 
 
 6. He preferveth 
 not the Life of 
 the Wicked, but 
 giveth Right to 
 the Poor. 
 
 7. He withdraweth 
 not his Eyes 
 from the Righ- 
 teous •, but with 
 
 (e) Kings are they 
 on the Throne, 
 yea, he doth e- 
 itablifh them for 
 ever, and they 
 are exalted. 
 
 3. And if they be 
 bound in Fetters, 
 and be holden in 
 Cords of Afflic- 
 tion j 9, 
 
 I H U 
 
 Paraphrafe. 
 
 5. Behold, God is mighty 
 in the higheft Senfe, or 
 the powerful One •, and 
 fhall not he who is fo 
 reject, with Difdain and 
 Contempt, the Man 
 who is powerful only 
 in Strength of Heart, 
 or is fwehcil with a con- 
 ceited Opinion of his 
 own Strength ? 
 
 6. God will not continue 
 the Lives of fuch as go 
 on to do wickedly, but 
 he will do Juftice to 
 the Poor and Afflicted. 
 
 7. For whatfoever Afflic- 
 tion the Righteous fuf- 
 fer, God never ceafes 
 to take a fpecial Care 
 of them ; and God 
 watcheth over and 
 guardeth not only the 
 poor Righteous, but 
 even Kings who are fo, 
 whom, alter chaftifing, 
 and a due Submiflion 
 and Reformation, he 
 reftoreth to a happy 
 Condition, and highly 
 exalteth. 
 
 8. Or if they mould fall 
 
 9. into any Trouble,which 
 lies as heavy on them, 
 and holds them as faft 
 
 as 
 
E L I H U 
 
 Job XXXVI. 
 
 . Then he fheweth 
 them their Work, 
 and their Tranf- 
 greflions that 
 they have ex- 
 ceeded. 
 
 jo. He openeth alfo 
 their Ear to Dif- 
 cipline,and com- 
 mandeth that they 
 return from Ini- 
 quity. 
 
 ii. If they obey and 
 ferve him, they 
 mail fpend their 
 Days in Profpe- 
 rity, and their 
 Years in Plea- 
 ses : 
 
 12. But if they obey 
 not, they mail 
 perifh by the 
 Sword, and they 
 mall die without 
 Knowlege. 
 
 13. But the Hypo- 
 crites in Heart 
 heap up Wrath ; 
 they cry not 
 
 when 
 
 Paraphrafe. 
 as if they were bound 
 with Chains and with 
 Cords, it is only to 
 make them reflect up- 
 on their Lives, and to 
 mew them their Sins, 
 when they grow ftrong, 
 and begin to prevail 
 over them. 
 
 10. He difpofeth them here- 
 by to liiten to Inftruc- 
 tion, and admonifhes 
 them to forfake their 
 Sins, and return to 
 their Duty. 
 
 11. And if they profit fo 
 much by their Afflic- 
 tion as to obey his 
 Counfel, and devoutly 
 ferve him, they mail 
 regain their former 
 Splendor, and pafs the 
 reft of their Life in 
 Profperity and Plea- 
 fure : 
 
 12. But if they be difobe- 
 dient, they fhall be ut- 
 terly ciit off, and die 
 .in their Folly. 
 
 13. And they that are Falfe- 
 
 hearted do but heap up 
 
 Wrath to themfelves 
 
 by their counterfeit 
 
 Piety j 
 
 1 95 
 Chap. III. 
 
E L I H U 
 
 Job XXXVI. 
 when he bindeth 
 them : 
 
 14. They die in 
 Youth, and their 
 Life is among 
 the Unclean. 
 
 15. He delivereth 
 
 (f) the Poor in his 
 
 Affliction, and o- 
 
 peneth their Ears 
 
 in Oppreflion. 
 
 16. Even fo would 
 (g) he have removed 
 
 thee out of the 
 ftrait into a broad 
 Place, where there 
 is no Straitnefs, 
 and that which 
 mould be fet on 
 thy Table, Jhould 
 be full of Fatnefs. 
 
 1 7. But thou haft ful- 
 (h) filled the Judg- 
 ment of the 
 Wicked ; Judg- 
 ment and Juftice 
 take hold on thee. 
 
 18. Be- 
 
 Paraphrafe. 
 Piety •, they cry not to 
 God for Help, when his 
 Puniihments take hold 
 of them. 
 
 14. They die before their 
 Time, in the Flower of 
 their Age, and perifh, 
 
 • like the * impure Sodo- 
 mites, with an hafty 
 and unexpected De- 
 ftruction. 
 
 15. Whereas he delivers 
 the poor humble Man 
 in his Affliction, and 
 makes his Oppreflion 
 the Means of giving 
 him whoiefome Coun- 
 fel. 
 
 16. Even fo would he have 
 refcued thee, as he has 
 done other Princes, out 
 of thefe miferable 
 Straits to which thou 
 art reduced : If thou 
 hadft humbly fubmitted 
 to his Correction, Eafe 
 and Plenty fhould have 
 been thy Portion. 
 
 1 7. But thou haft maintain- 
 ed the Caufe of the 
 Wicked, and therefore 
 thou art condemned 
 and punifhed. 
 
 8. As 
 
 * So Bilhop Patrick. 
 
E L I H V 
 
 Job XXXVI. 
 
 1 8. Becaufe there is 
 (i) Wrath, beware 
 left he take thee 
 away with his 
 Stroke -, then a 
 great Ranfom 
 cannot deliver 
 thee. 
 
 19. Will he efteem 
 (k) thy Riches ? No, 
 
 not Gold, nor all 
 the Forces of 
 Strength. 
 
 20. Defire not the 
 Night , when 
 People are cut 
 off in their Place. 
 
 21. Take heed, re- 
 (1) gard not Iniqui- 
 ty •, for this hale 
 thou chofen ra- 
 ther than Afflic- 
 tion. 
 
 22. Be-| 
 
 Paraph rafe. 
 18. As the Dilpleafure ot 
 God, upon this Occa- 
 fion, feems to be hot 
 againft thee, take heed • 
 left thou incenfe him to 
 fuch a Degree by thy 
 Obftinacy, that he may 
 be provoked to put an 
 end to thy prefent Life : 
 In that Cafe, after 
 Death, there will be no 
 Room for the Interpo- 
 sition or Interceflion of 
 the great Redeemer, no 
 Ranfom will be accept- 
 ed afterv/ards. 
 
 19. Think not that the 
 
 20. greateft Wealth or 
 Power can protect thee, 
 when God is difpleafed 
 with thee : Neither can' 
 the thickeft Darknefs 
 fcreen thee, when he 
 fhall be pleafed to cut 
 thee off from the Land 
 of the Living. 
 
 2 1 . But let thy Sufferings 
 teach thee Caution ; 
 and mew not the leaft 
 Liking to that per- 
 verfe Conceitednefs, 
 which hath brought 
 upon thee fuch Judg- 
 ments •, for thou haft 
 done it too much al- 
 ready, 
 
 197 
 
 Chap.HI. 
 
193 
 
 E L I H U 
 
 Chap.UL Job XXXIV. 
 
 22. Behold, God ex- 
 
 (m) alteth by his 
 
 Power : Who 
 
 teacheth like 
 
 him ? 
 
 23. Who hath en- 
 (n)joyned him his 
 Way ? Or who 
 can fay, thou haft 
 wrought Iniqui- 
 ty? 
 
 24. Remember that 
 (o) thou magnify his 
 Work, which 
 Men behold. 
 
 25. Every 
 
 Paraphrafe. 
 ready, in chufing ra- 
 ther to blame the Ju- 
 ftice and Providence of 
 God, than to fubmit 
 patiently to, and be 
 reformed by his Cha- 
 ftifements. 
 
 22. Confider the vaft Ex- 
 tent of God's Power : 
 And as he is omni- 
 fcient, as well as omni- 
 potent, thou fhouldft 
 hearken to his Inftruc- 
 tions, whether he teach- 
 eth by Words or Af- 
 flictions. 
 
 23. Thy Complaints of his 
 Adminiftration are moll 
 abfurd and foolifh ; for 
 what Infpector is there 
 over him, able to exa- 
 mine and take account 
 of his Actions ? Or 
 what Mortal can pre- 
 fume to fay unto the 
 fupreme Governor of 
 the World, This or 
 That is not well done ? 
 
 24. Be it thy Care, as it is 
 thy Duty, inftead of 
 prying into, and con- 
 demning the fecret 
 Ways of God's Provi- 
 dence in his moral Go- 
 vernment, to admire, 
 
 magnify, 
 
E L 
 
 Joh XXXVI. 
 
 / 
 
 25. Every Man may 
 (o) fee it ; Man may 
 
 behold it afar off. 
 
 26. Behold, God is 
 (p) great, and we 
 
 know him not, 
 neither can the 
 Number of his 
 Years be fearc li- 
 ed out. 
 
 2 7 
 
 For he maketh 
 fmall the Drops 
 of Water : They 
 pour down Rain, 
 according to the 
 Vapour thereof; 
 28. Which 
 
 I H U 
 
 Paraphrafe. 
 magnify, and adore his 
 Name for thofe won- 
 derful Workings of his 
 in the vifible Creation, 
 laid open to Man for 
 his Contemplation, in 
 order to excite in him 
 proper Ideas of the 
 Creator's Grandeur, and 
 by fuch a View to hum- 
 ble himfelf, and fall 
 down before the Foot- 
 flool of fuch a Being. 
 
 25, No Man, who is born 
 
 26. with the Senfes and 
 Capacites of a Man, can 
 be ignorant of this Mat- 
 ter ; the moll diftant, 
 as well as near Parts of 
 the Creation teach this 
 univerfal Leflbn ; the 
 Earth in every Produc- 
 tion proclaims the in- 
 finite Power and Good- 
 nefs of its Creator, and 
 and the Heavens declare 
 the Glory of God : This 
 awful Being is incom- 
 prehenfible and eternal. 
 
 27, We owe the Fertility 
 
 28. of the Earth, and the 
 Fruits of it, to this gra- 
 cious Being, who by 
 fcattered Droppings, 
 and gentle Diltillations, 
 
 calleth 
 
 199 
 
 Chap.IIfc 
 
200 
 
 E L I H U 
 
 Chap.HI- Job XXXVI. 
 
 28. Which the 
 Clouds do drop, 
 and diftil upon 
 Man abundantly, 
 
 29. Alfo can any 
 (q) underftand the 
 Spreadingsofthe 
 Clouds, or the 
 Noife of his Ta- 
 bernacle ? 
 
 30.Behold,hefpread- 
 (q) eth his Light up- 
 on it, and cover- 
 eth the Bottom 
 of the Sea. 
 
 31. For by them 
 (q) judgcth he the 
 People, he giveth 
 Meat in Abun- 
 dance. 
 
 32. With 
 
 Paraphrafe. 
 calleth forth and bring- 
 eth to Perfe&ion all 
 Vegetables , which 
 whole Clouds poured 
 down at once would 
 drown and deftroy : 
 ThisDiftillation refrefh- 
 eth Man likewife, and 
 all the animal Crea- 
 tion. 
 
 29. And can any one un- 
 derftand how he fpreads 
 thofe Clouds, and 
 
 ■ makes them hang in the 
 Air, when they are full 
 of Water? Or give an 
 Account of the dreadful 
 Sounds which are heard 
 from thence, and which 
 tell us that his Strength 
 is in thofe Clouds ? 
 
 30. Obferve alfo how he 
 fpreads the Beams of 
 the Sun upon thefe 
 Clouds, and how they 
 penetrate even to the 
 Bottom of the Sea, the 
 very Roots and Foun- 
 dations of the Deep. 
 
 31. Thefe Agents are fre- 
 . qwently, in his Hands, 
 
 the Inftruments of re- 
 warding or punifhing 
 Men, according to 
 their 
 
E L 
 Job XXXVI. , 
 
 32. With Clouds he 
 (r) covereth the 
 
 Light, and com- 
 mandeth it not to 
 Jhine by the Cloud 
 that cometh be- 
 twixt. 
 
 33. The Noife there- 
 (s) of fheweth con- 
 cerning it, the 
 Cattle alfo con- 
 cerning the Va- 
 pour. 
 
 y- 
 
 zi 
 
 I H U 
 
 Paraphrafe. 
 their refpective Obedi- 
 ence or Difobedience. 
 . By thefe Clouds alfo he 
 fometimes quite hideth 
 the Sun from us, and 
 fometimes he intercepts 
 the Light of him by 
 the Intervention of 
 fome opake heavenly 
 Body, as in Eclipfes. 
 The very Cattle per- 
 ceive the Cloud, as loon 
 as it arifes, and declare 
 what God intends to 
 do with it, whether to 
 turn it into Storms and 
 Tempefts, or into fruit- 
 ful Rain and Showers. 
 
 201 
 Chap.III. 
 
 Annotations. 
 
 (A) In this Chapter, Elihu is fuppofed by 
 Scbultens to repeat and enforce the Charge 
 brought againft Job in the XXXIIId Chapter. 
 He therefore declares, that fuch only live and 
 die happily as fuflfer themfelves to be reformed 
 by the Chailifements cf Gcd ; that the Stubborn 
 and Difobedient, fooner or later, come to a bad 
 End, and fuffer a miferabie Death ; that the 
 Hypocrites efpecially, who are puffed up with 
 an Opinion of their own Righteoufnefs, will be 
 made terrible Examples of in the Manner of 
 their Deft ruction. Towards the Conclufion of 
 U this 
 
2 o2 E L I H U 
 
 Chap.111. this Chapter, another fruitful 'Topic is produced 1 * 
 and purfued in the following Chapter, from 
 whence the ftrongeft LefTons of Humility may 
 be drawn, viz. A Confideration of God's Work- 
 ings in the natural World, which, ferioufly at- 
 tended to, would be fumcient to humble the 
 proudeft Head and Heart. 
 
 (a) I will fetch my Kncwlegsfrom afar. There 
 is fomething fo peculiarly folemn in this Intro- 
 duction, that one cannot help paying an uncom- 
 mon Veneration to the Character of the Speaker, 
 and thinking him to be particularly instructed at 
 leaft, if he be not in fome Refpect the fame 
 with him, who anfwered Job out of the WhirwinL 
 The Knowlege which he fetched from afar, if 
 compared with the Queftions in the remaining 
 Chapters, appears to flow from the fame Foun- 
 tain of Wifdom. The fuppofing the Huma- 
 nity and Divinity of Chrift to be here repre- 
 fented under two Speakers, will account for 
 this remarkable Congruity of Sentiment and 
 -Diction, and that authoritative Manner of fpeak- 
 ihg, which is fo confpicuous in this and the fol- 
 lowing Verfe. 
 
 (b) / will afcribe Right eoufnefs to my Maker. 
 The principal Defign of Elfhu, and the great 
 doctrinal Point which he intended to eftablifh and 
 declare to Mankind through Job, are contained 
 in thefe Words ; Righteous art thou, O Lord, 
 and thou only, is the Doctrine here taught. God 
 alone is abfolutely, inherently good j Man can 
 
 be 
 
E L I H V 203 
 
 be only lb, compared with other Men, and owes Chap.III. 
 to God even that kiperior Goodnefs or Righteouf- 
 nefs whereby he excells other Men. I obferve that 
 there are two Hebrew Words, for the fame Englijh 
 Word Maker, ufed in the 10th Verfe of the pre- 
 ceding Chapter, and in this Place, which is to 
 me a ftrong Confirmation of what is faid above 
 concerning the Character of Elibii. In the for- 
 mer Paffage, the Speakers, or fuppofed Invoke rs 
 of the Creator, are Mankind in general, and the 
 Word there ufed is H a S H I, the Verb figni- 
 fying to frame or put Materials together in a 
 common, ufual Manner, as Mankind are gene- 
 rally formed and fafhioned after the fame Manner 
 by their common Father or Creator, where the 
 Form and Matter are the fame : But the Maker 
 of Elihu is here defcribed under the Name * fyyQ, 
 which, the Lexicons fay, fignifies the Perfection 
 of any A 6b or Work that is a perfect Work. 
 The Greek ®<*toos 9 the Latin polio, our Englifh 
 Word polifh are formed from hence, and the 
 moil excellent and curious Workmanfhip is de- 
 ll 2 fcribcd 
 
 * It may be objected, that in Chap. XXXII. and laft 
 Verfe, where Elihu calls God ?ny Maker, the Hebrew is 
 HaSHNI, notPoHeLI; but the Reader will ob- 
 ferve, that he is here fpeaking under the Character of 
 Mankind or common Men. Gujfetius hath a long and 
 critical Examination of this Word, and therein it plainly 
 appears, that H a S H a fignifies to work Works, or 
 working ad extra, as P o H e L does the Corf Hum agendi, 
 or fecret Determination to act in fuch a Manner as to 
 produce fuch or fuch an Effect. But this, as well as 
 other Words, is ufed frequently in a more general or 
 lax Senfe, when applyed to common civil DeCcriptions. 
 
jo 4 £ L I II U 
 
 Chap.III.fcribed by it. Where thefe two Words meet, 
 'and are to be contradiftinguiilied, as in Ifaiab 
 XLI. 4. the former, fays Robert/on, i. e. bVQ,. 
 efi Confilii, Decreti, the other Effeclionis. This 
 Senfe fuits the Character here perforated,, as he 
 was made as yet only by Counfel or Decree, and 
 was fo made from or before the Foundation of 
 the World : The Senfe of Effeclionis, or the real 
 actual Exhibition of what before was in Scenery, 
 was explained- when God was manifeft in the Flejh. 
 The Word here ufed for Maker may take its full 
 and true Senfe from its Ufe in Deut. XXXII. 4. 
 and this Paffage gives good Reafon to fuppofe, 
 that the Maker of Elihu, and of the Work there 
 mentioned, was the fame. The Englijh Verfion is? 
 He is the Rock, his IVork is perfect, &c. ^I^rt 
 fays the Original, Petra, perfeclum Opus ejus, 
 ib^D, nam omnes Via ejus Judicium, Deus Veritas 
 et non Iniquitas, jujius et retlus ipfe. Montanus\ 
 Verfion. Here is T H E Rock, emphatically fo 
 ftyled by the Ha prefixed, and the Rabbies feem 
 to point out fomething extraordinary here by the 
 Capital TSaDe here ufed : Whatever pretended 
 Reafon they alledge for it, all the Expreffions 
 here ufed plainly, I think, declare that That 
 Rock was Chrijl, whole Work, "feD, is alway 
 perfect, whofe Ways are Juftice and Judgment, 
 He is God, Truth, there is no Iniquity in him, 
 He v&jujl and Upright. Are not thefe the Cha- 
 racteriilicks we find all along in dating the Doc- 
 trine of Righteoufnefs in the Book of Job, and ! 
 
 what 
 
E L I H V 2 o 5 
 
 what Elihu here afcribes to his Maker, or the Chap. III. 
 human Nature in Chrift to the divine ? An ob- ^ 
 vious Reflexion arifes from this Obfervation, 
 that if the Humanity of Chrift, which was 
 without Sin, afcribes his Rigbteoufnefs to the 
 Divinity, his Maker, how much more ought 
 any mere Man fo to do, even the bell among 
 the Sons of Men ? 
 
 (c) He that is per feci in Know lege is with thee. 
 Could any natural Son of the firfl Adam, any 
 Etiofj, fay this of himfelf? Or, if he mould, 
 would it not difcredit every thing elfe he mould 
 fay, inftead of recommending his Exhortations, 
 as the Words of Truth and Sobernefs ? Would 
 not his Vanity far exceed that, which he fo 
 greatly and juftly cenfured and condemned ? 
 Confider the Import of what he afferts with fuch 
 Confidence ; " You may depend upon what I 
 " fay as infallibly true, as I, who am now with 
 " thee, am perfect in Knowlege." The origi- 
 nal Words for perfect and Knowlege are plural, 
 and may intimate One poffeiTed of Perfections 
 and Sciences without Limitation. 
 
 After what hath been faid of Elihu, fupported 
 by Authorities not to be queftioned, not by fuch 
 at lead as believe the Infpiration of the Scriptures, 
 I am forry to obferve what a late learned Pre- 
 late hath publilhed concerning this wonderful 
 Perfon. He calls him Learned confidering the 
 Age he lived in, pro illis Temporibus erudito. As 
 there are fome other Particulars in the PafTage 
 U 2 where 
 
206 
 
 E L I H U 
 
 Chap.IlI. where the above cited Expreflions occur, which 
 I may have Occafion to refer to, I will fubjoin 
 the * Whole, and leave the Reader to make his 
 
 own 
 * Pfalm CVII. v. 40. Sopec. " Utrumque Pe- 
 " riodi hujus Membrum babetur Job XII. 21 — 24. 
 f* Sed ibi fex Verficuli interpoliti funt inter ilia, quae hie 
 " funt conjuncta. Verum uter ab altero defumpferit, 
 ct cum incertum fit quo Tempore Liber Jcbi fcriptus, 
 iQ fuerit, aliis Indiciis inveftigandum eft. Mibi qit'idcm 
 videntur h<zc de Jobi Libro defumpta* cum Sopec in 
 job optime conveniat cum reliqua Orationis Structural ; 
 ibi enirri fingulze Period i, a decima. feptima ad vicefi- 
 mam quartam, a Participio aclivo trichoahtur : Hie 
 vero, fi Structure Orationis (ervaretur, dicendum 
 potius ef&tjijpot In Fi.turo, ut intuenti liquebit ; quod 
 obfervandum duxi, quia contra cenfet 67. Clericus % 
 AuSlorem Jobi fua e Pfalrnis haufifie, in Libello dido 
 Lcs Sentiments* &c. contra Simonii Criticam Hifto- 
 riam, ante Annos quinquaginta conferipto ; a qua 
 Sentential nunquarri videtur deceiliffe. Liceat vero 
 hie obiter obfervare, Librum iftum non modo Metro, 
 ut Pfalmos, fcriptum effe, fed cerlijjime Drama fa~ 
 emm ejje ; quod cum aliis Arguments, turn bee 
 max:;;:c conftat, quod ii totum Librum in feptem 
 aequales Partes dividas, quatuor implent Jobus et tres 
 Amki ejus, primis Capitibus connumeratis, quintain 
 Johns folus, fextam Elibuus, feptimam Dens. Elihuus 
 Dei Caufam in (c recipit ex Voto Jobi IX- 32. et 
 alibi ; Deus vero ipfe tandem introducitur, quern i'c 
 vifurum tanta Fiducial Johns dixerat XIX. 23. ut 
 mceftiffimo Dramati x«W§o<pij tandem felix obtingat. 
 Addam ex c. XXXII. 16. vidsri hujus Dramatis 
 Elihnnm ipfum AucHorem fuifle, qui to ic^an egregie 
 fervayit in ultimo Capite, ubi hi tres Jobi Amici a 
 Deo culpantur, quod non de ipfo rette laquu.fi fir.t. 
 jobus verb in Integrum reftituitur: At de Elibuo 
 Nihil dicitur, qua; ejus Modeflia fuit. Sed et tota 
 Dramatis Compofitio Elibuo unice convenit, Homini 
 fc. Ingenio juvenili, vivido, tacundo, Inventione et 
 mini dicendi Copia luxurlanti* lis prasfertim Partibus, 
 quas Deo tribuit, et pro illis Temporibus erudito" 
 
E L 1 H U 207 
 
 own Conclufions and Reflexions, after a fair and Chap.II 
 impartial Confideration of all Particulars, fince 
 I am not difpofed to cenfure any, much lefs to 
 fpeak difrefpectfully of the learned Dead, efpe- 
 cially of a Perfon, whofe great Learning and 
 Rank in the Chriftian Church muft oblige us 
 to conclude, that he believed the divine Infpira- 
 tion of the Scriptures : But a Silence in fuch a 
 Cafe would, I thought, be criminal. 
 
 (d) Behold, God is mighty, &c. The Senfe 
 and Conftruclion given in my Paraphrafe muft, 
 I think, be admitted, as moil confident with the 
 general, allowed Rules of Interpretation. The 
 Translation in our Bible, which breaks the Verfe 
 by making a Stop at a Verb tranfitive, or putting 
 the Word any (for which there is no Hebrew) to 
 be governed by it, and then beginning as it were 
 a frefti Claufe with the Words, he is (not in the 
 Original) cannot, I think, be defended or ap- 
 proved of, efpecially when a literal Verfion, with- 
 out Supplements, gives a better Senfe : The Ver- 
 fion in Mont anus's Bible is, Ecce Deus fortify et 
 non ahjiciet fortem Potentid Cordis. * This Tran- 
 flation rectifies the latter Claufe in Point of Gram- 
 mar, by making the tranfitive Verb govern the 
 following Word fortem ; but the Senfe is hereby 
 more obfcured. My Opinion therefore is, that 
 the Jatter Claufe mould be rendered interroga- 
 tively, Shall he not, i. e. fhall not God, rejeff, with 
 Difdain and Contempt, him who is powerful in 
 Strength of Heart ? the Verb fignifying, ac- 
 U 4 cording 
 
■ 2 o8 E L I H U 
 
 Chap.III. cording to Robert/oft, rejicere cum Faftidio, tan- 
 quatn vile et contemptum, quippiam. Thus the full 
 Senfe of each Expreffion is preferved, and the 
 Drift of the whole Speech carried on and fup- 
 ported : Vain Man, who would contend with 
 Omnipotence, is placed in that ridiculous Point 
 of View, which fuch a Competitor deferves. 
 
 If the latter Claufe be made an entire one 
 (which no Grammar Rules, I think, can allow) 
 then God muft be denominated prapotens Robore 
 Cordis, which is the literal Verfion given by 
 Schultens : But, I think, the Denomination of 
 one very powerful in Strength of Heart is better 
 faid of a felf-fufficient Man, than of God, whofe 
 Strength is of another Kind. Mafckff fays that 
 the Interrogative H is frequently understood, 
 though not written, and, by being added where 
 the Senfe requires it, clears up many Obfcuritics 
 in the Scriptures. In the lid Chapter of this 
 very Book. Ver. 10. the Englifi Tranflators 
 thought themfelves obliged to fuppofe this n to 
 be underfiood, though not written, and render 
 this very Adverb, Lo, as though it were S^TT, 
 annon, and thereby make the Senfe full and com- 
 pleat, Shall we receive Good at the Hand of the 
 Lord, and ihall we not receive Evil ? The Inter- 
 rogative is not here exprefTed, but neceflarily un- 
 derfiood, and appears to me to be ncceflary to 
 be underfiood and applyed in the PafTage here 
 confidered. The Reader may fee more Inftances 
 in Glajfuis. 
 
 (e) With 
 
E L I H U 200 
 
 (e) With Kings are they on the Throne, &c. Chap.III. 
 What is faid here, and in the following Verfes, 
 concerning -Kings, feems to confirm what many- 
 have aflferted concerning Job's being a great 
 Prince in the Eafl ; and upon this Suppofition, 
 this Part of Elihu's Speech is more pertinent and 
 conclufive. The Words rendered, efiabliflo them 
 for ever, may be rendered, he will caufe them to 
 be rejlored to, or return to a State of that Kind 
 of Felicity and Pleafure, which thofe enjoy who, 
 by true Courage and Perfeverance in Duty, are 
 victorious over their Enemies : The Verb 
 N a T S a C H (whence the Word tranQated in 
 our Bible, for ever) fignifying vifioriose Operam 
 ad Finem perducere. Robertfon. 
 
 (f ) He deliver eth the Poor, &c. (g) Even fo 
 ivould he have re-moved thee, &c. God has no 
 Regard to the Distinctions of High or Low, 
 Rich or Poor, Prince or Subject, in his Dealings 
 with Men. Such as fincerely endeavour to pleafe 
 him, by an entire uniform Obedience, are, 
 through the Merits of a Redeemer, accepted by 
 him. A proud Heart is his greateft Averfion, 
 whether it be found with Riches or Poverty. 
 Where this happens, God in Mercy oftentimes 
 fendeth Afflictions, to bring fuch Offenders to a 
 right Senle of themfelves •, and when they an- 
 fwer the Intention of thefe Puniihments, by hum- 
 bling themfelves under the mighty Hand of God, 
 he withdraweth the Burden which lay fo heavy 
 on them : And Job would have found this Eafe, 
 
 3 could 
 
2io £ L I H U 
 
 Chap.III. could he have brought his Heart to fuch a Sub- 
 ' million. BleJTed are the ■poor in Spirit, is the 
 fineft Comment upon this Paffage. 
 
 (h) But thou haft fulfilled the Judgment of the 
 Wicked. The Obftinacy of Job, and his adhering 
 to the Opinion of fuch as thought Man might be 
 unblameable in his Conduct, and fo righteous as 
 to need no Repentance, or Afliftance in the way of 
 juflifying him before God, made Job miferable, 
 and kept him fo *. 
 
 (i) Becaufe there is Wrath, beware left he take 
 thee away with his Stroke ; then a great Ranfom 
 cannot deliver thee. The Argument, here ufed 
 by Elihu, mews the Height of Job's Crime. 
 All the Artillery of Heaven, ufually employed 
 againft fuch Rebels, hid hitherto been unfuc- 
 cefsfully applyed, fo that Nothing remained but 
 the laft Stroke, or a fatal Excifion •, and whoever 
 ihall die with fuch fpiritual Pride about him, 
 mud inevitably perifh, without Hopes of Deli- 
 verance or Redemption. After Death, the 
 great Ranfom, RoB CoPHeR, as the Ori- 
 ginal fpeaks, the great Cover or Coverer, who 
 
 * It appears hence, that Job was not yet perfected by 
 Sufferings, or brought to a fincere Confeffion of that 
 great Sin, for which he had fuff'ered fo much : And God 
 leems to have prolonged his Punifhment, and made him 
 pafs through fuch a Courfe of Mifery, to fix the Atten- 
 tion of Mankind to this great Point, and convince them 
 of the great Danger of this capital Crime, which threat- 
 ned the Salvation of his People, and was like to be the 
 great {tumbling Block, and moft fuccefsful Device of 
 Satan, through all fucceeding Generations. 
 
 blot let b 
 
E L 2 H U 211 
 
 blotteth out the Tranfgreffions of the humbleChap.nl. 
 Penitent, and bidetb his Sins, fo that they 
 may not appear againft him in Judgment at 
 the laft Day, will not deliver any, Permit me 
 to enlarge the Comment upon this important 
 Paffage, in the way of a perfonal Addrefs to 
 Job in his extreme!! Afflictions. " The Grace 
 " and Mercy now offered to thee, upon fin- 
 " cere Repentance, and Faith, and Truft in a 
 ' ; Redeemer, cannot, after Death, be extended 
 f* to thee or any Man. If thou dieft in an ob- 
 *' ftinate, impenitent State, thou mufl feel the 
 f< Vengeance of a defpifed Saviour, and in vain 
 " implore the Affiftance of his Merits, when 
 " thou fhalt find that thou haft none of thine 
 f c own that can fave thee from Punifhment, much 
 " leis intitie thee to any Favour or Reward. 
 f* Thou mayft then apply thyfelf to him or 
 " them, who perfuaded thee to reject the prof- 
 *' fered Righteoufhefs of the Redeemer, and to 
 *' rely entirely upon thine own : But be allured, 
 M that if thou leaveft the World with fuch an 
 " Opinion, and depending upon fuch a Reed, 
 *< thou wilt rife to judgment with the higheft 
 " Sin about thee." This fpiritual Pride was 
 the very Sin of Lucifer, and the Foundation of 
 that Plan of Independency, which caufed the Fall 
 of Angels from their firft Eftate, and which the 
 Arch- Rebel has been confeantly erecting his Bat- 
 teries upon, to demolifh the Chriftian Fabric, 
 
 and 
 
212 E L I H V 
 
 Chap.IIL anc j ru j n the gracious Scheme of redeeming Man- 
 kind by Jefus Chriit. 
 
 The above Comment is chiefly founded upon 
 the Englijh Translation, being taken away by his 
 Stroke. But the Words will admit, and, I think, 
 require another Conftruction, not inconfiftent 
 with that already given, but more juft, and more 
 appofite to the principal Point in view. The 
 Hebrew Word, rendered by his Stroke, is tranflated 
 in Mont anus's Bible, in Sufficient'! a, which is the 
 true Interpretation of it, by the Confent of Lexi- 
 cographers. Sapek is plainly the Noun of the 
 Verb, which is rendered fuffecit •, fo that the 
 Tranflation muft be, according to this Verfion, 
 He will remove thee, or * caitfe thee to be taken 
 away in thy Sufficiency, i. e. whilft thou enter- 
 tainer! this vain conceited Opinion of thyfelf. 
 Was there any Doubt what Job's Crime was, or 
 what was the Scope of this Book, and the Rea- 
 fon of God's Dealing thus with Job, this Place 
 is, I think, full and plain enough to fatisfy any 
 impartial and reafonable Enquirer : Elihu here ex- 
 prefsly warns Job, that if he perfifred in his No- 
 tion of Sufficiency, and, in that Senfe, holding 
 fajl his Integrity, he would be in Danger of be- 
 ing taken out of the World, with his fpiritual 
 Pride (licking faft to him. Then fuch as have 
 neglected or refufed to be fprinkled with the 
 
 * The Verb here ufed is in Hipbil, and this marginal 
 Comment is let down in Montanus's Bible, e Mundo re- 
 moveat te Ffogello* 
 
 Blood 
 
E L I H V 213 
 
 Blood of the Lamb, to warn away Sin, to con- Chap.III. 
 fecrate and perfect human Virtue, fhall be ex- 
 pofed to the mercilefs Rage of the Lion. To 
 his Friends and Supplicants our Redeemer is a 
 Lamb •, but to his Enemies and Scorners a roar- 
 ing and devouring Lion. „ 
 
 (k) Will he ejieem thy Riches ? all the Forces of 
 Strength. (1) Regard not Iniquity, (m) * Behold \ 
 God exalteth by his Power. The Word, tranflated 
 ejieem, fignifies to fet in Array, as Armies are be- 
 fore an Engagement, and therefore Schultens ren- 
 ders the Expreflion, in Acie jlabit : Shall Job 
 contend with God, or prefume to engage with 
 Omnipotence, trufting in his Royalty, or any 
 itrong Forces which he may be pofTefTed of ? 
 He, who gave them, could foon take them 
 away, and thereby put a fpeedy and eafy End 
 ' to the Difpute. Elihu therefore advifes him not 
 to regard Iniquity, to put away this accurfed Opi- 
 nion of his being perfect, without needing any 
 Affiftance, and then he mould enjoy real, though 
 
 * As the Verb, tranflated he exalteth, is a Future in 
 Hiphil, it mould, I fuppofe, be rendered, he will cauft 
 to be exalted or raifed : And as it muft have hereby a 
 tranfitive Conftruction, Man muft be the Subftantive un- 
 derftood, for the Action to pafs upon, and the Word 
 Power, in that Cafe, muft relate to Man, as the imme- 
 diate Antecedent. The Tranflation, according to thefe 
 Rules, muft run thus, Behold God will caufe Man to he 
 rejlored or exalted in his, or in refpeft of his, Strength or 
 Abilities. A marginal Reference in Montamts's- Bible in- 
 terprets this Verb, cruet Hominem : Thus the Senfe will 
 be, It is God alone, who is able to lift up and enlarge ilx 
 Faculties of the human Mind,, or Intellect. 
 
 delegated 
 
2i 4 E L 1 H XJ 
 
 Chap.III. delegated Power •, his Strength and Wifdorrf 
 mould thus be increafed, as it is God alone who 
 exalteth by his Power, and who teacheth like him ? 
 Two Hebrew Words, MAMeTSI CoaCH, ren- 
 dered here Forces of Strength, fnay be explained 
 to an ufeful Purpofe. The former Word is an 
 Hemantic Noun, from a Verb which fignifies to 
 invent or to fuffice, a-j-ra^/.^ to be felf-fufficientj 
 and properly exprefTes the Inventions and vain- 
 glorious Imaginations of Men, wherein they are 
 apt to place their chief Confidence. The pri- 
 mary Senfe of the other Word, n3> is any 
 imagined human Excellency, wherein Man is 
 apt to truft, and which often fails him* and is an 
 Occafion of his Ruin : It is ufed for that Strength, 
 wherein Sampfon trufted and excelled -, likewife 
 for the Pozver of the King of the North, Dan. 
 xi. 25. W T hat we under ftand by the Word Fa- 
 culty, feems to be the leading Idea ; but it is 
 frequently attributed to God, as in the following 
 Verfes of this Chapter, and in other Place's, inaf- 
 much as every Kind of Power and Strength was 
 and is originally in him, and derived from him*. 
 
 As 
 
 * It may be added, that Bkxtorf likewife, from Scrip- 
 ture Authorities, tells us, that the Verb MaTSA fignifies 
 fufficere, as well as invenire. Upon the Wholej the lead- 
 in"- Ideas of thefe two Words fully exprefs that State of 
 ipiritual and intellectual Piide, which is fuppofed to be 
 the hi^-h Crime, which it is the Scope of this Book to 
 bring down and reform in the Pcrfon of Job and his Ad- 
 herents. The Strength and Virtue by them relied upon 
 Were only imaginary Notions or laventions., wild Con- 
 ceits 
 
E L I H U 21$ 
 
 As Schultens has an ufeful Nore upon this Place, Chap.IIL 
 
 I will here give it the Reader for his Curiofity 
 
 and In ft ruction, as well as the Support of my 
 
 own Opinion. " Negat Elihuus omnia ilia, a 
 
 *' quibus confidere videbatur Jobius, imprimis Mu- 
 
 " nificentiam in Pauperibus folandis, reliquafque 
 
 " Virtutes, flrenue ac prseclare ab ipfo exercitas 
 
 " ad Ornamentum Reipublicas, ad Decus Eccle- 
 
 " fije, valituras effe apud Tribunal Dei, ubi fe- 
 
 •' mel, ut contumax, veniflet per iEftum Nafi, fe 
 
 " hand Deo fubmittentis" &c. 
 
 (n) Who hath enjoyned him his Way? One would 
 think, by this Queirion, that fuchaSetof Blafphe- 
 mers infefted the Patriarchal Church, as have ap- 
 peared in the latter Days, who prefumed to dictate 
 to the God who gave them Breath, and Life, and 
 all Things. However that might be, fome mo- 
 dern Writers have dared to do what feems by 
 this Queftion to be efteemed fo abfurd and ridi- 
 culous, and have enjoyned God his Way, fup- 
 pofing him to be under a Necefiity of acting ac- 
 cording to the eternal and immutable Fitnefs, 
 Nature, and Relations of Things, as {rated and 
 eftabliihed by themfelves : And where they think 
 he has faid or cone otherwife in their fuperior 
 Judgment, they correct, reject,, and blafpheme. 
 Charges of Abfurdities, Contradictions, Impolii- 
 
 ceits of an inherent Sufficiency, which had no real Foun- 
 dation. Their Knowlege therefore was of that Kind 
 which puffeth up, and their Strength fuck as would cer- 
 • iainly fail and give way. 
 
 % bilities 
 
216 E L I H U 
 
 Chap.III. bilities to be found in the facred Records arife 
 from hence, and make the Contents of every in- 
 fidel Book which appears : And what is ftill 
 more lamentable, thefe high Impieties and Ac- 
 cufations feem to be the only Recommendations 
 of fuch Books, and make them faleable, fince 
 they afford Nothing that can pleafe a Chriftian 
 or a Scholar. Such as ailed ge any other Law, 
 prior or fuperior to that which we find in the 
 Word of God, would do well to afk themfelves 
 (for they are auToJt&sxToi, [elf- taught, and ready 
 to anfwer the Queftion, Who teacheth like him f 
 by infilling upon their own fuperior Abilities) 
 Who was the Lawgiver, as no Law can be fuch 
 without a Legislator ? When was this Law pro- 
 mulged ? Where is any authentic Copy depo- 
 fited, fhould thefe be any Difpute about the 
 original Reading ? If no greater Legiflator can 
 be found than vain, finful Man, the Breath of a 
 Laugh may perhaps break the Bubble, which 
 they have been fo much pleafed with. As to 
 the Promulgation and Original, they muft go 
 back to Babel, and try whether any, and what 
 was the Religion fettled and eftabliihed there by 
 the Meeting of fo many Advocates for a Religion 
 of their own framing, as they will not find any 
 Thing compleat of that Kind elfe where, not even 
 in that Country where all Religions, it is faid, 
 may be found. 
 
 (o) Remember that thou magnify his Work, Sec. 
 
 Man may behold it afar off. Here Elihu intro- 
 
 3 duces 
 
E L I H U 217 
 
 duces another Topic, from whence the moft co- Chap.III. 
 pious and powerful Arguments may be drawn to ' 
 prefs and inculcate the Doctrine of Humility, 
 and the neceffary Depen dance of all created Be- 
 ings upon him, who made and governs all the na- 
 tural World. What are all the poor little Efforts 
 and conceited Excellencies of human Power, 
 compared with the flupendous Effects of infinite 
 Power and Wifdom, difplayed in every Part and 
 extended View of the vifible Creation, efpecially 
 the celeftial Globe, or that which is afar off! As 
 an excellent modern Writer hath placed this Ar- 
 gument in a flrong and beautiful Light, I mall 
 prefent the Reader with an Extract, relative to 
 this Point, from his Book, which is intitled* 
 Knowlege of divine Things from Revelation, &c. 
 
 " When Man views the numberlefs Species of 
 " Creatures that are below him in Degrees of 
 " Perfection, he is apt to be exalted with his 
 " own Self-iufliciency : But when he looks up- 
 ** wards, and fees how much farther he is rc- 
 <c moved from the infinite Being of God, when 
 " he confders the Heavens., even the JVcrk of his 
 * c Fingers, the Moon, and the Stars, which he hath 
 < c ordained \ filled with Wonder at the divine 
 «' Wifdom and Mercy, and abafhed at his own 
 " Ignorance and Weaknefs, is forced to cry out, 
 " Lord, what is Man, that thou art fo mindful of 
 " him I" 
 
 This Extract is fufficient to mew the Pro- 
 priety of Elibu's referring Job, and in him all 
 X Mankind, 
 
218 E L I H V 
 
 Chap.III. Mankind, to the Contemplation of the magni- 
 ficent Theatre of the Univerfe, more efpecially 
 the ample and bright Canopy of the Heavens ; to 
 learn Humility. Its Connexion likewife with 
 his principal Defign plainly appears : It is no 
 wanton Digreflion, or the Excurfion' of a fportive 
 Fancy j feftinat ad Rem, in this as well as other 
 Parts : All tend to lower the Swellings of an 
 afpiring Mind, and make Man know himfelf. 
 The Author of the Book of Wifclom mews this 
 Connexion in one remarkable Line, For thy Power 
 is the Beginning of Right eonfnefs, Chap. XII. 16. 
 which is proved by an Induction of Particulars 
 in the following Verfes of this Chapter. 
 
 (p) We know him not, &c. By we is under- 
 ftood human Nature, or Mankind, who are 
 not able by their own Powers to know God, 
 whatever they pretend to, and actually, if we 
 believe Elihu, know not God. The New 
 Teitament fays the fame Thing, The World 
 by Wijdom, that is human Wifdom, knew not 
 God. The Being and Attributes of God there- 
 fore ( if thefe Things are fo ) are not to be 
 proved or demonftrated from merely natural 
 Principles, without Data, or by the unaflifled 
 Powers of human Reafon. / believe in God, is 
 an Article of Faith, as well as the Refurredtion 
 of the Body. The Inftances of God's gracious 
 Providences vouchfafed to Man, here given, are 
 enough to filence any Boaflings of the moft libe- 
 ral and beft-difpofed Mind : They are remark- 
 ably 
 
E L I H V 219 
 
 ably pertinent and applicable to Job's Plea of Chap. III. 
 Merit, in relieving many and various Objects of 
 Charity. If Job relieved a few. Neighbours in 
 Diftrefs, which he thought fo great a Merit, what 
 was his, compared with the Millions daily fed 
 by the Bounty of God, by whofe Liberality even 
 Job himfelf was fupplied and made liberal ? 
 There is fomething likewife divine enough to 
 filence any little Boafter of this Kind, in the Man- 
 ner of God's beftowing his Benefits, as here re- 
 prefented. The Clouds are fent to every Part 
 that wants, and commirTioned to diflribute, as 
 they fail along, an univerfal Plenty, diftilling and 
 fpreading their Riches and Fatnefs in fuch Por- 
 tions, as may be fufficient for each Part of the 
 Earth, and in fuch Quantities, as may be required 
 in different Seafons. How fuch a Conspiration 
 or Co-operation of the Elements, for fo many 
 various Purpofes, fhould be effected, without a 
 conftant, directing, fuperior Power, is not, I 
 think, to be accounted for by any Academy or 
 Royai Society, by any fettled, fure Principles of 
 what is called Philofophy. 
 
 (q) Alfo can any under ft and the Spreading! of the 
 Clouds — Noife of his Tabernacle ? — Spreadeth bis 
 Light upon it, and covereth the Bottom of the Sea 
 — By them judgeth he the People. Here are Cafes 
 put, which, I think, cannot be fatisfactorily ex- 
 plained by the greatefe Adepts, even of this en- 
 lightened Age. By underjtanding the Spreadings 
 of the Clouds is meant, I prefume, a Knowlege of 
 
 X 2 the 
 
220 E L I H U 
 
 Chap.III. the Laws of Expanfion, or how Fire, Light, and 
 dir, in their feveral Combinations and various 
 Operations, produce fuch ftrange Effects : By 
 what Powers, or Springs of Action, the Clouds are 
 gathered, fpread, contracted, dilated, fufpended, 
 diffipated, and entirely diflblved •, and all thi3 
 juft when and where thefe Alterations are necef- 
 fary or ferviceable to the "Ofes of the terraqueous 
 Globe. What is tranQated Noife of his Taberna- 
 cle, may, I conceive, be rendered the Devafta- 
 tions of his Covering or Tabernacle, i. e. the 
 Wafte that is fometimes made by the Burftings 
 of Clouds (here called his Tabernacle) and thofe 
 terrible Inundations, which lay wafte and deftroy 
 a Country and the Inhabitants of it. The Word, 
 rendered Noife, comes from a Verb fignifying 
 vaftatus eft, defolatus eft. Wafte feems to be the 
 leading Idea, Noife the fecondary, as thefe great 
 Cataracts are attended with frightful Noifes, Stre- 
 ■pitus, vehtti ruptarum Nnbium, as Schultens fpeaks. 
 Hereby the Clouds and Workings of the Firma- 
 ment (though generally ordered for the Support 
 and Prefervation of this fublunary World) are 
 the Executioners of God's Vengeance •, and the 
 Calamities brought upon Men, and Lofs of their 
 Fortunes by thefe Inftruments, are manifeft De- 
 clarations of the Wrath of the Almighty. Sinful 
 Man may alk, why do not thefe Clouds more 
 frequently burft, for Destruction, than fall infmalj. 
 Drops, for the Ufe and Prefervation of Man ? To 
 whole retraining Power, and abufed Goodnefs 
 
 and 
 
 
E L I H U in 
 
 and Mercy, is this to be attributed ? Let us Chap.III. 
 think of thefe Things, and be thankful for the 
 Reftraint laid upon thefe Clouds, that their Burft- 
 ings are not more frequent. 
 
 (r) (s) Thefe two Verfes do not feem to be 
 fully explained in any Tranflation or Comment I 
 have met with. Le Clerc has given us the belt 
 Afliftance herein, by the Conftruc'tion of the 
 Word C a P H I M — Si Jic omnia ! The true 
 Englijh of this Word is Hemifpheres, not Clouds* 
 as in our Tranflation, or Hands, as in Scbultens's. 
 Its Idea is fetched from Caph, a Hand, or rather 
 Vola, the Hand in a half-bent Attitude, as about 
 to grafp any thing : When it is incurvated, it 
 gives the Figure of an Hemifphere, and there- 
 fore, as it is here plural, muft fignify both the 
 Hemifpheres, inftead of the geminam Manum of 
 Schultens, which gives no Senfe, as I think the 
 other Conftruc'tion does, when the other Words, 
 here joined with it, are explained. The Word, 
 tranflated cover eth, does not always fignify fuch a 
 Covering as concealeth, but any Sort offpreading 
 over, as here, a Garment of Light. Sometimes 
 it gives the Idea of a Throne •, and then will 
 fignify the Throne, or principal Place, where 
 Light refides and fliines, as in its Throne. The 
 firft Part of the firft Verfe may then be rendered, 
 Over and upon the Hemifpheres he hath fpread 
 Light as a Garment, or inthroned it in its higheft 
 Majefty and Splendor -, then follows, according 
 to the literal Tranflation, And he hath made Sta- 
 X 3 tutes 
 
222 E L 1 H U 
 
 Chap.III. tutes or Laws (from ZaVa) by, or with regard to,- 
 1 an Interceffor or Intervener, which he hath caufed 
 or appointed. The Verb PaGaNG, whence 
 the Noun here ufed for Intervener is derived, 
 fignifies, as the Lexicons agree, occurrit, incurrit, 
 intercede, intervenit, each Word defcriptive of 
 the various Motions of the heavenly Bodies. 
 The firfr and neceffary Senfe of thefe Expreffions 
 is intended to account for, in my humble Opi- 
 nion, the Nature of Eciipfes, and the Laws made 
 by the Creator concerning thefe Appearances ; 
 which were explained in fome Meafure, to quiet 
 the Apprehenfions of God's People, whenever 
 they mould happen. They were therefore in- 
 formed, that in the planetary Revolutions, and 
 their different Ways of Motion, whenever one 
 of thefe opake, floating Bodies mould pafs be- 
 tween the Light and any Part of the Earth, its 
 ufual Effect: and Splendor would be interrupted* 
 But there was a farther and fpiritual Meaning in 
 hinting the Bufinefs of this M a Pa G I N G, or 
 natural IntercefTcr. As this did fometimes in- 
 tercept the PlSHi or that burning Fire which was 
 in the folar Body, fo did the Redeemer, or divine 
 Interceffor, fcand between Man and the Wrath of 
 God •, which Wrath is called by this very Name 
 in this Chapter, CHeMa. The Reader may 
 fee Authorities for the Ufe of the Word PaGaNG, 
 in both the Senfes here alledged, in Stockius and 
 others. I would translate the next Claufe thus, 
 He will caufe to be proclaimed fthe Verb is in 
 3 H*t 
 
E L I H U 223 
 
 Hiphil) upon it or over it (Light, or the Place of Chap. III. 
 it) this Sounds which is the Voice of Thunder, Ora- 
 cle of God : And the laft Claufe feems to be the 
 Declaration of the Deity, after fuch an awful and 
 folemn Notice, to command Attention. 
 
 The Treafure of Wrath, or the whole Store of 
 divine Vengeance, is again/} (referved for) an afpir- 
 ing, proud Man. Schultens's Comment upon 
 the Words, The Noife thereof fheweth concerning 
 it (de eo) is this, " Nempe de Fulmine, quod fie 
 " Ira inflammatijfima contra Super bos :" So that 
 he makes the Words to fpeak the Greatnefs and 
 Fulnefs of God's Difpleafure againft Pride and 
 Loftinefs of Mind. The Lexicographers fay, 
 that Mkneh, tranflated in our Bible Cattle, figni- 
 fies a Pojfeffwn, Treafure, Inheritance, or Cattle, 
 ufed promifcuoufly as fynonymous Expreffions, 
 becaufe the Treafure or PofTeflions of Men in the 
 firfl Ages confifted in Cattle. HOLE, tranflated 
 in our Bible Vapour, has not that particular Li- 
 mitation of its Senfes in any Lexicon that I have 
 met with. In the Margin of the Englifh Bible it 
 is interpreted, That which goeth up. It comes 
 from a Verb which fignifies to afcend -, and as the 
 W T ord here is the Participle Benoni, the prefent 
 active Participle, it muft point out a Thing or 
 Perfon in the Aft or Condition of afcending, or 
 afpiring, and therefore, as to the Senfe, is well ren- 
 dered by Schultens, elatum, more grammatically 
 in Mont anus's Bible, afcendente ; both Words, 
 Afcending and Vapour, are aptly defcriptive of a 
 X 4 Perfon 
 
2 24 E L I H U 
 
 Chap.III. Perfon ftill rifing in his own Opinion : So that 
 the Reader, if he pleafes, may take in the Idea 
 of a Vapour in his afcertaining the intended Mean- 
 ing of this Paffage, inafmuch as the Fumes of a 
 proud fantaftick Imagination are Nothing more 
 than a Vapour. 
 
 The Reader may obferve, that I have ufed 
 Bifhop Patrick's Paraphrafe upon the lait Verfe, 
 as mod conformable to, and making Senfe of 
 the prefent Englifh Tranflation, though I have 
 altered the latter Part of the Paraphrafe on 
 Ver. 32. It is left to impartial Believers, how 
 far the new Conftrudtion here offered mould be 
 accepted, my Intention being' only to propofe 
 what I think is right, without prefuming to 
 dictate, or to impofe my private Opinion upon 
 any. 
 
 Job XXXVII. (A) 
 
 1. At this alfo my 
 (a) Heart trembleth, 
 and is moved out 
 of his Place. 
 
 2. Hear attentively 
 
 (b) the Noife of his 
 
 Voice, and the 
 
 Sound that gptth. 
 
 out of his Mouth. 
 
 3. He 
 
 Paraphrafe. 
 Thefe Noifes and De- 
 vastations, in and from 
 the middle Region of 
 the Air, make my very 
 Heart to tremble, and 
 to be fo violently agi- 
 tated as though it was 
 leaving my Body. 
 Hearken to thofe ter- 
 ribieNoifes, which come 
 from thefe Clouds: The 
 fmalleft Murmurs of 
 them are fo dreadful, 
 that they may be fitly 
 ftyled 
 
E L 
 
 Job XXXVII. 
 
 3. He dire&eth it 
 under the whole 
 Heaven, and his 
 Lightning unto 
 the Ends of the 
 Earth. 
 
 4. After it a Voice 
 roareth; hethun- 
 dreth with the 
 Voice of his Ex- 
 cellency, and he 
 will not flay them 
 when his Voice 
 is heard. 
 
 5. God thundreth 
 marvelloufly with 
 his Voice ; great 
 Things doth he 
 which we cannot 
 comprehend. 
 
 6. For he faith to 
 (c) the Snow, be 
 
 thou on the Earth-, 
 Hkewife 'to the 
 fmall Rain, and 
 to the great Rain 
 
 of his Strength. 
 
 7. He 
 
 1 H U 
 
 Paraph rafe. 
 ftyled theVoice of God, 
 calling Men to Hand in 
 awe of him. 
 
 3. It is heard far and near, 
 piercing the whole Re- 
 gion of the Air, ac- 
 companied with Flames 
 of * Lightnings which 
 Jhoot to the Ends of the 
 
 Earth. 
 
 4. After them follow the 
 Claps of Thunder, more 
 terrible than the Roar- 
 ings of a Lion, which 
 grow louder and louder, 
 till they conclude in 
 violent Rain, or Hail, 
 or Temped. 
 
 5. And he, who thunders 
 thus with his moft won- 
 derful Voice , dosth 
 other great Things, 
 which the Wit of Man 
 cannot comprehend. 
 
 6. He likewife, in the im- 
 mediately fucceeding 
 Winter Seafon, makes 
 the Snow fall from the 
 Clouds, and commands 
 it to cover the Earth ; 
 and at the fame Time 
 fends a Variety and 
 great Plenty of Rain. 
 
 7. The 
 
 f So Bi/hop Patrick, 
 
226 
 
 Chap.HI. 
 
 E L I H U 
 
 Job XXXVII. 
 7. He fealeth up 
 the Hand of e- 
 very Man, that 
 all Men * s 
 know his Wod . 
 
 :> 
 
 Then the Beafcs 
 go into Dens, 
 and remain in 
 their Places. 
 Out of the South 
 cometh the 
 
 Whirlwind, and 
 Cold out of the 
 North. 
 
 10. By the Breath of 
 God Froft is 
 given, and the 
 Breadth of the 
 Waters is ftrait- 
 ned. 
 
 1 1, Alfo by watering 
 (d) he wearieth the 
 
 thick Cloud \ he 
 fcattereth his 
 ■ bright Cloud, 
 
 12. And 
 
 Paraphrafe. 
 
 7. The Quantity of Rain 
 and Snow that falls is 
 fometimes fo great, 
 that the Husbandmen 
 cannot go on in their 
 Work ; and when this 
 happens, it is defigned 
 that they ihouid loJc 
 up to God, as the Au- 
 thor of it. 
 
 S. 1 it this Seafon, the very 
 Beafts retirj to their 
 lurking Places nd keep 
 clofe within then . :ns. 
 
 9. From one Quarter of 
 the Heavens blow tem- 
 peftuous Winds, and 
 from the oppofite Quar- 
 ter cold, chilling Blafts. 
 
 10. Thefe {harp W T indsare 
 likewife that Breath of 
 God, whereby Froft is 
 given, arjd the Waters 
 are fo bound up by it, 
 that they cannot flow. 
 
 11. The fame Being like- 
 wife wearieth the thick, 
 clofe-compactedClouds, 
 by-fpending and fepa- 
 rating them by the in- 
 tervening Beams of the 
 Sun, when they begin 
 to have more Strength ; 
 and the Intervention of 
 thefe Beams give a 
 
 bright 
 
E L 
 
 Job XXXVII. 
 
 12. And it is turned 
 round about by 
 his Counfels ; 
 that they may 
 do whatfoever 
 he commandeth 
 them upon the 
 Face of the 
 World in the 
 
 . Earth. 
 
 13. He caufeth it to 
 come , whether 
 for Correction, 
 or for his Land, 
 or for Mercy. 
 
 14. Hearken unto 
 (e)this, O Job: 
 
 Stand ftill, and 
 confider the won- 
 drous Works of 
 God. 
 
 15. Doft thou know 
 (f ) when God dif- 
 
 pofed them, and 
 
 caufed the Light 
 
 of 
 
 I H U 
 
 Paraph rafe. 
 bright Appearance 
 thefe Clouds. 
 
 12. The Courfe of thefe 
 Clouds is according to 
 his Counfels, to execute 
 his Commands, accord- 
 ing to their various 
 Afpect towards, and 
 Influence on, the Earth 
 in its annual Revolu- 
 tion. 
 
 13. God indeed fendeth the 
 Rains fometimes in too 
 great Plenty, to punifh 
 a finful People, in or- 
 der to reform them by 
 a feafonable Check : 
 But moil commonly 
 they fall for the Benefit 
 of the Land, and in 
 Mercy to a penitent 
 People, when reclaim- 
 ed by the Chaflifements 
 of God. 
 
 14. Liften diligently to thefe 
 Things, O Job; do not 
 difpute any more with 
 God, but confider thefe 
 his wonderful Works. 
 
 15 
 
 Doll thou know when 
 Things were firfr. rang- 
 ed in that beautiful Or- 
 der, wherein thou now 
 beholdeft 
 
228 
 
 Chap.lII. 
 
 E L I II U 
 
 Job XXXVII. 
 of his Cloud to 
 111 in e ? 
 
 1 6. Doit thou know 
 the Ballancings 
 of the Clouds, 
 the wondrous 
 
 (g) Works of him 
 which is perfect 
 in Knowlege ? 
 
 ly. How thy Gar- 
 ments are warm, 
 when he quieteth 
 the Earth by the 
 South-wind ? 
 
 lS. Haft thou with 
 him fpread^^ut 
 the Sky, ivbrcb 
 is ftrong, and as 
 a molten Look- 
 ing- glafs ? 
 
 .u,. 
 
 19. Teach us what 
 we mal! fay unto 
 him j for we 
 
 cannot! 
 
 Paraphrafe. 
 beholdeft them ? Or 
 can' it thou tell when 
 Light was firft formed ? 
 
 16. Can'ftthou account for 
 the Sufpenfion of the 
 Clouds in the Air, and 
 what is that fecret Pow- 
 er which keeps them in 
 that Situation ? Can' it 
 thou affign the Reafons 
 of many other fuch 
 Works, as are effected 
 by an all-knowing Be- 
 ing ? 
 
 1 y. Why do the fame Gar- 
 ments feem to be 
 warmer at one Time 
 than other ? How do 
 Calms come out of the 
 fame Quarter, from 
 whence comeTempefts ? 
 
 18. Didit thou co-operate 
 with God, when he 
 ftretched out the Sky ; 
 in which, as in a Mir- 
 rour, we behold the ad- 
 mirable Power and 
 Wifdom of him, who, 
 though it be io wide 
 and vaft, made it as 
 firm, as it is clear and 
 bright ? 
 
 19. Teach Mankind, if 
 thou can'ft, what An- 
 fwer they mail make 
 
 3 to 
 
E L I H U 
 
 229 
 
 Job XXXVII. 
 cannot order our 
 Speech by reafon 
 of Darknefs. 
 
 20. Shall it be told 
 him that I fpeak? 
 If a Man fpeak, 
 furely he fhall be 
 fwallowed up. 
 
 21. And now Men 
 fee not the bright 
 Light which is 
 in the Clouds, 
 but the Wind 
 pafFeth, and ciean- 
 feth them. 
 
 22. Fair Weather 
 cometh out of 
 the North: With 
 God is terrible 
 Majefty. 
 
 23. Touch- 
 
 Paraphrafe. Chap. HL 
 
 to thefe Queftions : 
 They muft confefs, that 
 their Ignorance is fo 
 great, that they are 
 quite confounded when 
 they attempt it. 
 
 20. Is any thing that Man 
 can fay worth his No- 
 tice ? Whoever it be 
 that goes about to an- 
 fwer him, fhall lofe him- 
 felf, and his little Stock 
 of Knowlege be foon 
 fpent. 
 
 2 1 . Men perceive not the 
 Caufes of that bright 
 Appearance,which there 
 is fometimes in the 
 Clouds ; but the Air 
 pafleth through and 
 thin net h them, fo that 
 the Rays of the Sun 
 thereby appear in them, 
 and brighten them. 
 
 22. Fair and Iqrene Wea- 
 ther feems likewife to 
 come from the northern 
 Pole ; as the Sun, in the 
 Summer-Seafon, feems 
 to begin and end its 
 daily Courfe that Way, 
 in many Parts of the 
 Earth. The Conclu- 
 fion of this Point is, 
 that the Majefty of 
 
 God 
 
E L 
 Job XXXVII. 
 
 23. Touching the 
 (h) Almighty, we 
 cannot find him 
 out ; he is excel- 
 lent in Power, 
 and in Judgment, 
 and in Plenty of 
 Juftice ; he will 
 not afflict. 
 
 24. Men do therefore 
 fear him : He re- 
 fpecteth not any 
 that are wife of 
 Heart. 
 
 I H U 
 
 Paraphrafe. 
 God is dreadful, and 
 his Works and Pro- 
 ceedings not to be too 
 curioufly pried into, 
 but adored and praifed 
 with the deepeft Reve- 
 rence. 
 
 23. For when we have 
 done all we can, we 
 mult acknowlege that 
 the Almighty cannot 
 be comprehended by 
 any Underftanding : 
 His Power is fo excel- 
 lent, his Judgment fo 
 exact, his Juftice fo un- 
 exceptionable, that he 
 ought not to be que- 
 ftioned by us for what 
 he doeth ; but if he 
 be, he will not give an 
 Account of his Actions. 
 
 24. Which mould make all 
 Men ftand in awe of 
 him, and lowly adore, 
 rather than boldly dif- 
 pute with him : For he 
 defpifeth all thofe, who 
 are wife or good in 
 their own Conceits. 
 
 Annotations. 
 
 (A) The Argument taken from the Contem- 
 plation of the Firmament and celeftial Orbs, 
 
 and 
 
E L I H U 231 
 
 and applyed in general in the latter Verfes of Chap.III. 
 the preceding Chapter, to give Job and ethers 
 juft Notions of themfelves, of the divine Power, 
 of human Weaknefs and Insignificancy, is here 
 continued and enforced, in a ftrcng and curious 
 View of the particular Viciffituces or Seafons of 
 the Year, which are entirely owing to the Direc- 
 tion of Providence, acting in and upon the vifible 
 Creation. 
 
 (a) The Alexandrian Copy of the LXX makes 
 this the concluding Verfe of the lafc Chapter, as 
 do likewife Tremellius and Junius. Though this 
 be no very material Point, yet the frefli Call of 
 Elihu upon his Audience, fbf Attention to what 
 he had farther to urge upon this Subject, and 
 more folemnly to introduce what he was about 
 to fay upon the concluding Part of his Advice 
 and Sentence, makes this Divilfon, I think, more 
 proper than the common ore. 
 
 (b) Upon the Suppofition (hinted by Sclmltens) 
 that this Chapter contains a Defcription of the 
 four Seafons of the Year, to mark out more par- 
 ticularly the Work of the divine Agency in each 
 to the Obfervaticn ofjdbj dzc. this PafTage, from 
 the 2d tr r vhe End of the 5th Verfe, connected 
 with what is faid in the latter Verfes of the fore- 
 going Chapter, is, I think, fully defcriptive of 
 the firft or Autumnal Seafon. The Terror ex- 
 cited in Man by the Noifes of broken Clouds, 
 and defcending Cataracts, when thefe Clouds 
 burft, with the walling Inundations which are 
 
 caufed 
 
232 E L I H U 
 
 Chap.III. caufed hereby, refer us to this Seafon, when fucfc 
 Thunder-Clouds mod ufually happen. At this 
 Time likewife, thefe dreadful Noifes, which are 
 fometimes enough to move the flouted Heart 
 out of its Place, are made more terrible by 
 amazing Flafhes of Deftru&ion, fent forth from 
 the Almighty in horrible Thundrings and Light- 
 nings : Thefe are faid to be directed to every 
 Part of the Firmament, and this Light or thefe 
 Lightnings are extended to the Wings of the 
 Earth. By thefe Wings, I fuppofe, are meant 
 the Airs, by whofe Columns or Pillars the Earth 
 is fupported, and by whofe Agency, in a great 
 Meafure, it is whirled round with a fwift, but a 
 well-ballanced, and well-conducted Flight. The 
 latter Claufe of the 3dVerfe, rendered his Light - 
 ning unto the Ends of the Earth, mud be tran- 
 fiated, And his Light is upon the Wings of the 
 Earth : The Light acts with or upon the Wings 
 or Airs, to effect the annual and diurnal Motion 
 of the Earth. Though the Phenomena feem to 
 be produced by fome inherent Powers of the 
 Air and Light, in a particular Condition of 
 Combination, or by an Agent .who claims a 
 Principality in this Region, and was worfhipped 
 by the Mediation of thofe Powers, yet God is 
 here declared to be the fole Agent and Caufe of 
 thefe aftonifliing Productions. It is God who 
 directeth every thing in, and under the whole Hea- 
 ven. It is the Voice of God, the Voice of his 
 Excellency or great Majefty. Thefe wonderful 
 
 Works 
 
E L 1 H V 221 
 
 Works have no other Author ; Mankind areChap.lIl. 
 only to adore what they cannot comprehend. 
 One Defign of Elibu's being fo particular in 
 thefe Obfervations upon the Workings of and 
 in the Firmament was, I prefume, to reprove and 
 refute the common Idolatry of that Age, and 
 the Country bordering upon Joh, which was the 
 Worfhip of the Hoft of Heaven, and the flu- 
 pendous Powers fuppofed to be principally in the 
 Firmament, which produced fuch grand Effects, 
 far beyond the Reach of human or vifible 
 Power. 
 
 (c) We have from this Verfe to the End of 
 the ioth, a perfectly defcriptive Account ol the 
 Winter Seafon •, and the Author of all the Ap- 
 pearances which mark it out is exprefsly declared. 
 As God is the fole Caufe of all thofe Effecti 
 which diftinguiih the Autumnal Seafon, fo is he 
 likewife of thofe furprizing Changes of the Face 
 of Nature in the Winter Part of the Year \ which 
 are often afcribed to fecond Caufes, or a necef- 
 fary eternal Order of Things, eftablifhed upon 
 certain independent Laws of Nature. God is 
 faid exprefsly to order thefe feemingly natural 
 Effects by the fame Fiat which he ufed in Creat- 
 ing the World. Enough perhaps is faid in the 
 Text and Paraphrafe to illuftrate and point out 
 the Characterifticks of this uncomfortable Time. 
 
 I have fuppofed, that Elihu began with the 
 Autumnal Seafon in reclaiming to' God, as their 
 true Caufe, the Operations of the natural World. 
 
 Y This 
 
2 3 4 E L I H V 
 
 Chap.III. This Seafon was the firft in Order, as the World 
 was fuppofed, upon good Reafon, I think, to 
 have been created at that Time, when every Part 
 of the vegetable Creation was in that Condition 
 wherein it appears at that Seafon. The Fruits 
 of the Earth, particularly the 'Trees of Fruits, 
 (HeZ PeRI) according to the Hebrew Idiom, 
 being in the State of Innocence appointed to be 
 the neceffary Food and Support of Man, were 
 in their higheft Beauty and Perfection, when their 
 Lord and the Favourite of Heaven was placed 
 In his well-ftored Garden. He had a fine Stock 
 to begin with ; and a pious Acknowlegement of 
 . the Author, with an eafy Cultivation and Act of 
 Obedience, would have been fufficient to have 
 continued every Bleffing he enjoyed. But the 
 Condition of Man feemed to fympathize with 
 the Alteration of the Face of Nature and the 
 Courfe of the Year ; the Fall of Man and of the 
 Year were immediately fucceeded by a Winter 
 Severity, which for a fhort Time feemed to kill 
 both. Man and Nature lay in a State of Death, 
 when the Powers of both feemed to be fealed up. 
 But this was permitted that all Men may know his 
 Work-, that a fuller Difplay of his Power, Wif- 
 dom, and Goodnefs might be opened in the won- 
 derful Scheme of reviving and redeeming Man. 
 The natural World was foon reftored to Life and 
 Beauty ; the Froft and Snow foon melted away 
 and vanimed, and the Year by infenfible Degrees 
 recovered itfelf, and appeared in a new, frefii 
 
 Bloom, 
 
E L 1 H V 235 
 
 Bloom, and mod engaging Drefs. The Pro-Chap.IIL 
 mife likewife gave new Life to Man, and cloth- 
 ed him with a richer and more glorious Immor- 
 tality, than even Innocence itfelf would have in- 
 titled him to : For had not Man fallen, the Son 
 of God would not have dignified our Nature by- 
 taking it upon himfelf ; and his Appearance in it 
 muft certainly be a Means of an higher Glorifi- 
 cation, than it would otherwife have been ad- 
 vanced to. Befides, by dying, Man will be more 
 fenfible of the Blefling of Immortality, and more 
 thankful for it. Without feeing the World in 
 its Death of Winter, the increafing Beauties of 
 Spring would not afford half the Pieafure which 
 we feel in the Variety of its Drefs, in its advan- 
 cing Progrefs, in its leifurely, and fo more obfer- 
 vable Expanfions, and in its fuller Appearances. 
 The gradual Steps of Man and Nature, towards 
 a perfect Recovery and Refloration, ferve to 
 mark out more diftin&ly the remarkable Mani- 
 festations of the Glory of God in his two grand 
 Works of Creation and Redemption. If an 
 agreeable AfTociation of Ideas has infenfibly pre- 
 vailed upon me to take my Reader a little out of 
 the Way, he will, I hope, pardon me. 
 
 (d) The next three Verfes mark out the Spring 
 Seafon, when the Clouds are in another Condi- 
 tion, not fo heavy and clofe as when the*y fall in 
 Spouts and wafting Cataracts, nor yet fo full as to 
 make great Rains, and by them great Floods ; 
 but they are fpread over the Earth in fuch a Man- 
 Y 2 ner 
 
236 E L I H U 
 
 Chap.IIL ner as to water it with a convenient and fruitful 
 'Diftillation, when the Seeds and new Labours 
 of the Huibandman want their friendly Affiftance 
 to call them forth into frefh Life, and carry them 
 on to their full Strength and Perfection. The 
 Light now expands them ; the warm Rays of the 
 Sun, which with furprizing Subtlety pafs through, 
 feparate, and mix with them, give them a genial 
 Warmth, and fuch an invigorating Principle, that 
 wherever they fall in their Effects they drop Fat- 
 nefs. In this Operation, the thick Cloud is faid, 
 by an appofite Metaphor, to be wearied -, the li- 
 teral Traflation is, Serenity will caufe the Cloud to 
 he tired> his Light will caufe the Cloud to be dif- 
 perfed. The latter Claufe is fo tranflated by the 
 LXX, JWxo£7no-£» vztpog (pug kvtx ; the intervening 
 Rays of Light will fo work upon the Body of a 
 thick, fullen Cloud, that by dividing and break- 
 ing the Force it had when its Parts were united 
 they will foon vanifh, and fo diflblve it that it 
 will, as it were, faint away ; the Subftance, be- 
 fore fo difmaying, yields to the prevailing Force 
 of Serenity. The 12th Verfe is fo defcriptive of 
 the Condition and Working of the Clouds at this 
 Seafon, as cannot but fix and afcertain the Ap- 
 plication. The Circulation, Croffing, and tranf- 
 verfe Motions and Diftillations of the Clouds at 
 this Time, as though they were fent to water as 
 Man plantethy that God may give a proper In- 
 creafe, cannot have efcaped the Obfervation of 
 the moft Incurious. They hover about, and fur- 
 
 round 
 
E L I H U 237 
 
 round the Field, till they have quite refrefhed, Chap. III. 
 and fufficiently replenimed it. But God puts in ' y J 
 here his Claim, as the fole Giver and Difpenfer 
 of thefe BlefTings, that the Idolaters of thole 
 Days might not iuppofe, that there was any rival, 
 independent Power in the Heavens, who could 
 perform fuch Things. Every thing of this Kind 
 is done by his Counfels, and they may do ivhatfo- 
 ever he commandeth them (nothing more) upon the 
 Face of the World in the Earth. Senfe and Gram- 
 mar, I think, require us to render the latter 
 Claufe, according to the Afpecl of the Orb, or 
 Heavens, towards the Earth. The Words, 
 rendered here by our Tranflators World and 
 Earthy are Te B e L and A R e T S, which are 
 pretty much confounded by Lexicographers ; 
 where they occur they mould be contradiftin- 
 guifhed, as they muft be fuppofed to have 
 diftincl: Significations. I will produce another 
 Scripture, to juftify this Obfervation : It is the 
 fecond Verfe of the xcth Pfalm, where God is 
 faid to have formed the Earth and TeBeL ; 
 Terram et Orbem, fays the Tranflation in Monta- 
 na's Bible, Terrain Orbemque habit abilem, fay 
 Tremellius and Junius, as though the Earth and 
 habitable Orb were diftinft Parts of the Creation. 
 The Explanation of the Word TeBeL will clear 
 up this Matter, and as I have found in Mofes's 
 Principia fufficient Informations for this Purpofe, 
 I mall venture to take from thence enough to 
 fatisfy any reafonable Enquirer. 
 
 Y 3 BeL 
 
23$ E L I H U 
 
 Chap.IIL BeL orBUIy feems to be the Root, which 
 fignifies the Mixer or Mixture, and is a condi- 
 tional Name of all, or Part of the Heavens' in 
 Circulation •, the Branches from this Root vary- 
 ing a little as they fpread, according to the Pre- 
 fix, or fome additional Radical at the End, which 
 may add to, or alter, in fome Refpect, the firft 
 Idea. The Word TeBeL, from this Root 
 BeL, partakes of the Ideas of two cognate 
 Words, formed from the fame Radical : One 
 fignifies an Ark, a Place for all Creatures, except 
 Fifli, to live in ; the other fignifies to mix or con- 
 found. The Word TeBeL is ufed likewife 
 Lev. XXI. 20. for the transparent Sphere of the 
 Eye 'with opake Spots in it •, another Word from 
 the fame Root fignifies a concave Thing, a Sphere. 
 Thefe Ideas, united, exhibit and explain the very 
 Thing we are confidering, beyond a Pofiibility of 
 Miftake, as no other Subject or Thing will take 
 them all in -, fo that in comparing and col- 
 lecting them we fhall foon perceive, that TeBeL 
 fignifies every thing in the univerfal Orb, except 
 the Earth or terraqueous Globe. It is that grand, 
 concave Sphere, wherein all Animals, except Fifh, 
 live, move, and have their Being. It is likewife 
 the great Scene of Mixture and Confufion, where- 
 by the continual Working, and, as it were, War- 
 ring of Fire, Light, and Air, the Vicifiitude of 
 the Seafons is effected, the Earth made fruitful 
 and healthy, and all the Animals in and under it 
 are fuftained and refremed, its Agency and Ef- 
 fects 
 
 
E L I H U 239 
 
 fccts penetrating even to the Centre of it. Light, Chap.III. 
 the moft active of the three combined Powers in 
 this Syflem, reaches even to the Roots or Bottom 
 of the Sea, as Elibu fpeaks before. TeBeL is 
 likewife that tranfparent, chryjialline Orb, where- 
 in the Planets, like fo many opake Spots, are con- 
 tinually floating. In fhort, it is the grand Cir- 
 cumference of the Univerfe, which, together with 
 the enclofed AReTS, or Earth, contains the 
 whole fix Days Work of the Creation. The 
 Earth is varioufly affected as to its Seafons, ac- 
 cording to the Face of that Part of the celeflial 
 Orbs, which may be towards the Earth in its an- 
 nual Revolution. In the ijthVerfe Elibu af- 
 figns the final Caufes of thefe Productions of the 
 Clouds, or the Ends of Providence intended and 
 effected by them in the moral Government of 
 the World. They are fometimes fent for Cor- 
 rection, in the way of Chaftifement, to reclaim a 
 finful People ; in which Cafe they fall in fuch 
 Abundance, as to drown and ftarve the Earth, 
 inftead of nourifhing and refrefhing it : But they 
 are naturally and principally for the Benefit of 
 the Land and its Inhabitants. Sometimes thefe 
 Rains, for the Sins of Men, are with-held, in 
 what is called a backward Spring, and that fo 
 long, that the Heavens feem Iron, and the Earth 
 Lead : But upon Repentance and Humiliation, 
 they have been ordered to fall, and the latter 
 Spring hath been fo gladdened and enriched by 
 warm and enlivening Rains, that Man hath per- 
 Y 4 ceived 
 
24 o E L I H U 
 
 Qhap.III-ceived the joyful Face of Plenty fmiling moft:, 
 agreeably upon him, where Nothing but Barren- 
 nefs was lately to be feen. Juft at a Time when 
 he has been forrowing and defpairing, fruitful 
 Showers have been fent in Mercy. Elihu, by 
 fetting before Man this Variety of Difpenfations, 
 farther intended unanfwerably to convince him, 
 that no inherent Powers in the Orbs themfelves 
 could caufe thefe Productions, or any ftated Law 
 of Nature, whereby me is uniform, and has but 
 one Way of acting. But the Variety here afTerted 
 and known to be true, under an apparent Same- 
 nefs of Caufes and influencing Circumftances, is 
 a Demonstration of a moft wife, fuperintending, 
 directing Providence, acting in and over the 
 whole Creation. 
 
 (e) Elihu, being about to vary the Scene, pre- 
 pares Job for a diftinct Contemplation of it, by 
 awakening his Attention, and calling him out of 
 that State of Amaze and deep Reflection, where- 
 in his Obfervations and Queftions had probably 
 fixed him. He could fmartly and quickly re- 
 ply to the Temanite, the Shuhite, and the Naama- 
 thite : But the Words of the Son of Barachel 
 have Force and Weight enough to forbid any 
 Attempt towards anfwering, or any Replication. 
 He calls once more however, after a proper 
 Paufe, upon Job, whilft he fat in a penfive 
 Mood ; and obferving the good Effect which 
 his Reafonings were working upon him, he 
 thought it proper to perfect what he had be- 
 gun, 
 
E L I H U 24I 
 
 gun, and lay the remaining Seafon before him, Chap.nt. 
 to give him (till a higher and more amiable 
 Image of the Creator and Governor of the Uni- 
 verfe, and a lower and more dependent Notion 
 of Man, who cannot do any thing of, or for 
 himfelf, and for whom all this glorious and mag- 
 nificent Theatre was created and ordained. 
 
 (f) Doft thou know when &c. The latter 
 Claufe literally tranflated runs thus, Doft thou 
 know when God caufed the Light to illuminate his 
 Cloud ? This Queftion muff, probably have 
 puzzled Job, and all his wife Companions, both 
 with regard to the Manner, as weil as Time or 
 Beginning of the Action of Light. The Ufe of 
 this Power mult be very great and extenfive, by 
 its being created ib early : It was probably the 
 great Inftrument made ufe of by the Creator in 
 forming and beautifying his other Works. This 
 Queftion concerning Light was a proper Intro- 
 duction to the defcriptive Marks of Summer, 
 when this glorious Agent appears in his Strength 
 and pureft Luftre. Thefe Marks are contained 
 in thefe following ExprefTions, Bailancings of the 
 
 Clouds — Garments becoming warm The Earth 
 
 quieted by the South Wind — The Sky being fpread 
 Jirong as a molten Looking glaj) — Now Men fee 
 not the bright Light in the Clouds, but the Wind 
 faffeth and cleanfeth them — Fair Weather catnetb 
 cut of the North &c, Is not this Summer ? Are 
 not the Caufes and Effe&s fet forth here in fuch 
 plain diftinguifhing Characters, that there can be 
 
 no 
 
242 E L I H U 
 
 Chap, III. no Miftake ? None but the Author of Nature 
 could draw this Picture of her. Recourfe mud 
 be had, I think, to the Bible for true Philofo- 
 phy, as well as true Divinity •, and were there a 
 Peribn fufficiently qualified by Learning, and 
 duly enabled by divine Afliftance, to open the 
 Meaning of the peculiar Phrafes ufed in the fe- 
 veral Problems propounded to Job for his Solu- 
 tion concerning natural Caufes and Effects, the 
 State of the Animal Creation, and the Hiftory 
 of Nature, a much more fatisfactory and true 
 Foundation of natural Philofophy in its feveral 
 Branches might be laid, and a more auguft and 
 durable Structure might be formed and eftablifh- 
 ed upon it, than hath as yet appeared, or been 
 erected upon any human Theory, or what hath 
 been called experimental Philofophy. 
 
 The State of what is called natural Philofophy 
 hath been fo different in different Ages, that no 
 Syftem hath lafted much longer than till it could 
 be thoroughly examined, (till changing with the 
 other Fafhions of this World ; which is a clear 
 Demonstration of their Imperfection, and the 
 real Ignorance of fuch as feem to have laid the 
 faireft Claim to the Title of Philofophers. 
 
 The Sons their Father's failing Syfiems fee, 
 And fuch as Des Cartes is, Jhall Newton be* 
 
 The Hiftory of this Science feems to be capa- 
 ble of being as briefly defcribed, as that of the 
 Lives of many ancient Patriarchs, late Pofterity 
 
 knowing 
 
E L 1 H U 243 
 
 knowing little more of its various Productions, Chap.II 
 than that they were born and died. If they lived 
 many Years, their Acts were not of Importance 
 enough to be recorded, or ufeful enough to be 
 tranfmitted down to diftant Ages. The Frag- 
 ments of fome of thefe Philofophers, which are 
 preferved, are juftly treated with Contempt ; and 
 the Bodies of this Philofophy, as framed and 
 prepared by the greateft Names, have fhewn the 
 Weaknefs of the human Mind, when it is left 
 entirely to its own Ways of thinking and acting. 
 A new Scene feems now to be opened by many 
 furprizing Operations called eleffrical Powers, 
 which are produced by the Combination of Fire, 
 Light, and Air, acting together. What new phi- 
 Iofophical Scheme may be built upon Experi- 
 ments in this Way, a few Years may mew : The 
 many furprizing Effects of thefe natural Agents al- 
 ready difcovered have produced Nothing hitherto 
 but a ftupid Admiration *. What is here faid con- 
 cerning the Infufficiency of all human Endea- 
 vours in fettling a compleat Body of Philofophy, 
 or any thing of that Kind, upon right and fure 
 
 * A Diflertation, lately printed by Dr. Wilfon at Edin- 
 burgh, under the Title of Difquifitio Phyfico-Medica 
 DE LUCE, opens a better Profpe£t, and fhews what 
 ufeful Purpofes thefe Experiments may ferve. The 
 learned Author deferves the Thanks of the Public for 
 the clear, undeniable Inftances of this Kind produced by 
 him, and he will, it is hoped from this Specimen, be 
 more large and particular, at his Leifure, in obferving the 
 JJ(es and proper Application of thefe Experiments fox 
 the public Benefit, 
 
 Prin- 
 
244 E L I H V 
 
 Chap.TII.. Principles, is authorized and fupported by what 
 is fuggefted by Elihu himfelf in this Place. He 
 calls upon all natural Philofophers in the Perfon 
 of Job, to aflign the true Caufes of all natural 
 Effects. Teach us, fays he, what we Jhall fay 
 unto him ? What Account can we give to God, 
 when we cannot give any rational, lafting one to 
 Man ? He therefore exprefsly declares, in the 
 Name of Mankind, We cannot order our Speech 
 by reafon of Darknefs. Left the Nature of this 
 Darknefs fhould not be rightly afcertained, Ire- 
 mellius and Junius tranflate it Tenebr* Mentis* 
 grofs Ignorance. Shall it be told him that I fpeak ? 
 Is what any Man can fay worthy of the Notice of 
 God ? Shall Man prefume to open his Mouth ? 
 Surely he Jhall be fwallowed up. His little pre- 
 tended Knowlege will be foon exhaufted and ab- 
 forbed, fo that Nothing but an empty, ugly Bot- 
 tom will appear. Well might Elihu fay, and Job 
 be convinced, after fuch an Enumeration of the 
 various Acts and Manifestations of divine Power 
 and Wifdom, which appear in the Conduct of 
 Nature through the different Stages of the Year, 
 God is terrible in Majejly. 
 
 There feem to be more fublime Speculations, 
 and more clear Declarations in Philofophy, ex- 
 hibited in the Book of Job* as well as a more 
 refined, and (if I may fo fpeak) more Chriftia- 
 nized Scheme of Theology, than is contained in 
 any other Part of the ancient or firft facred Code, 
 or perhaps in the whole Body collectively, if 
 
 we 
 
E L I H U 245 
 
 we except the prophetic Lyre of David. And Chap.IIk 
 Bifliop Hare is of Opinion, that 'fuch Paffages' 
 in the Pfalms, as nearly refemble many in the 
 Book of Job (as thole are not a few) were pro- 
 bably taken from thence. It is certain, they had 
 the fame Author. But if the Book of Job was 
 the more early Production (as I make no doubt 
 it was) the Time of its Birth muft neceffarily 
 be placed much higher than fome learned Men 
 have fixed it. 
 
 (g) Him which is perfecl in "Knowlege. The 
 Reader is defired to obferve particularly, that 
 this Characteriftic, afcribed here to the Deity, 
 is the very Character affumed by Elibu in the 
 4th Verfe of the laft Chapter, and I mail leave 
 the Inference to himfelf. I have compared the 
 two Places, and obferve only a fmall Difference 
 in the Original. The Word for Knowlege is 
 plural in both Places (as is that for perfecl) but, 
 when applyed to Elibu, the Termination is fe- 
 minine •, in the Paffage before us the Termina- 
 tion is mafculine. This Variation may be in-, 
 tended to inform us, that divine and human 
 Knowlege differ in Kind (Genere) as Bifhop 
 Patrick juftly obferves. The former is all per- 
 fecl, and always the fame ; the latter is capable 
 of Degrees, recipit magis et minus, as the School- 
 men fpeak, and was never really perfecl:, but in 
 one Perfon, whofe Humanity Elihu is here fup- 
 pofed to reprefent. Our Saviour therefore is 
 faid, with Refpect to his human Nature, to 
 1 increafe 
 
 m 
 
246 E L 1 B U 
 
 Chap.III. increafe in JVifdom, as well as Stature ; and when 
 it was mature, he began to teach, as did our 
 Elihu his Reprefentative, and taught as One 
 having Authority. I have hinted, Elites Per- 
 fon was probably diftinguifhed from that of 
 common Men by fomething extraordinary and 
 awful in his Appearance j which accounts for 
 his alluring Job that he was a Man as he was* 
 formed out of the Clay ; which there was no Oc- 
 cafion to have done, had he not appeared to be 
 diftinguifhed by fome mining Difference from 
 the Generality of Mankind. He might not im- 
 probably have had fuch an honourable, illuftrious 
 Mark fixed upon him as Mofes, that eminent 
 Type of the Median, had ; and fuch a Luftre 
 in his Face, or Glory round him, would pro- 
 bably have the fame Effect, and ftrike with an 
 unufual Awe and Reverence all that beheld him. 
 But this is fubmitted, though fet down, as I 
 look upon it to be a probable Conjecture. 
 
 (h) Thefe two Verfes conclude that Part of 
 the Hiftory, which is attributed to Elihu •, and 
 his Conclufion or Decree is fhort, but full, per- 
 tinent, and fententious : It reaches all Mankind, 
 who have been, or fhall be wife of Heart, that is, 
 puffed up with conceited Notions of their own 
 Excellencies of any Kind, boafting as though 
 they had not received them, fuppofing, that they 
 are able to do great Matters of themfelves, efpe- 
 cially in religious Attainments, thus making 
 themfelves righteous^ not only in their own Eyes, 
 
 but 
 
E L I H U 247 
 
 but in the Sight of God bimfelf. But the Judge Chap.III. 
 here exprefsly declares, that God rejects with 
 Contempt and Difdain fueh Rightecufnefs, and the 
 Pretenders to it. It is loathfome in his Sight, 
 and abhorred, according to the Prophets Phrafe, 
 as filthy Rags. It is obfervable, that the Text 
 here doth not fay, that the Words of Elihu were 
 ended, as was faid at the Conclufion of Job's 
 Defence, or that he ceafed to fpeak, as was faid 
 of the three Friends ; which is to me a corro- 
 borating Argument in favour of our Hypo- 
 thefis, tending to prove, that the Doctrine of 
 the human and divine Nature being to be united 
 in one Chrift, was hereby declared and illuftrated 
 by Elihu's fpeaking under the Character of the 
 former, and God out of the Whirlwind, without 
 noting any Difference of Perfon, under the Cha- 
 racter of the other. The Tranfition therefore 
 is eafy, as the fame Perfon is ftill the Speaker, 
 ©nly under another Character, and ftill continues 
 before Job to exhibit a fenfible Demonstration 
 and fatisfactory Evidence, that God would be 
 manifejled in the Flefh. The Voice of God out 
 of the Whirlwind was a well-known Atteftatiori 
 of the divine Prefence, and therefore Job faid, 
 / have heard of thee by the Hearing of the Ear, 
 extraordinary Thunders and tempeftuous Com- 
 motions being called in this Book the Voice of 
 God i but »0W faith Job mine Eye seeth thee. 
 In the Perfon of Elihu (who was here reprefent- 
 ed as one with Him, who fpake out of the 
 1 Whirlwind} 
 
248 E L 1 H U 
 
 Chap.III. Whirlwind) Job had a Sight of God, in the 
 Senfe of our Saviour's Declaration to Philips He 
 that hath feen me, hath feen the Father, the Verb 
 here ufed for feeing, in its primary Signification, 
 denoting a fenfible Exhibition of the Object to 
 the Eyes of the Beholder. We need not wonder 
 therefore, that no particular Mention is made of 
 Elihu in the Conclufion of this Book : After a 
 Difcharge of the particular Office of his former 
 Character, he had no Occafion to re-affume it 
 particularly, but rather to fhew, that God fhould 
 be all in all. 
 
 The Exhibition of this Scene, or Appearance 
 of the, God- Man, as he was really to exift in 
 the Fulneis of Time, laid Job prollrate with all 
 his Wifdom and Virtue about him, and brought 
 him to this ready Confeffion, I abhor my [elf, and 
 repent in Dufl and AJhes. He was now tried ac- 
 cording to the Prayer of Elihu, HedNatfach, even 
 So Vitiory, till he became a Conqueror by Afflic- 
 tions. Now the Hiftory is glorioufly determined, 
 the Devil is defeated, who expected to conquer 
 by his old Suggeftion and fuccefsful Weapon of 
 Spiritual Pride. 
 
 The Weaknefs of Man hath been fufficiently 
 expofed by Elihu, the Neceflity of being clothed 
 with Humility, and depending upon the Righte- 
 oufnefs of God for eternal Happinefs, is fully de- 
 clared. We are taught, that fuch as are, com- 
 paratively fpeaking, the belt Men, are in the 
 greater! Danger of falling into the moil dia- 
 bolical 
 
E L 1 H U 24.9 
 
 bolical Crime, unlefs they keep a fteady Eye Chap. in* 
 upon the Fountain of all Virtue and Happinefs, 
 from whence they derive* and muft look up to 
 for, the Continuance and Addition of all the 
 Blefiings they enjoy or expect. 
 
 The doctrinal Inference from the whole is 
 this, that * the LORD is our Righteoufnefs, of 
 whom are ye in Chrijl Jefus, who of God is made 
 unto us Wifdom, and Righteoufnefs, and Sanclifica- 
 tion, and Redemption ; and that, according as it is 
 written, He that glorieth, let him glory in the 
 Lord. To fuch the Promife is given, and will 
 undoubtedly be made good in the molt ample 
 Manner, 
 
 He that humhleth himfclf fhallbe exalted. 
 
 . * Mr. Alexander, quoted :ri th; Preliminary Difcoitrfe y 
 Page lxxxii. has the following remarkable Words, Page 
 II, 12. ? On which Paflage (viz. Jeremiah XXIII. 6.) 
 4 I find in the Book called lkkarim, Orat. II. c. 28. 
 * this Rabbinical Comment, which may tend to their 
 ' own (the Jews) Conviction. " 27;? Scripture calls 
 « the Name of Mefliah the LORD our Righteoufnefs, 
 " becaufe the Mediator is to be G O D, by whofe Hands 
 ** we are to obtain Righteoufnefs from God Himfelf, and 
 *' therefore it calls Him by the Name J E H O VA H." 
 
 % CHAP. 
 
sco JB L I H U 
 
 CHAP. IV. 
 
 Other Pajfages in the Book of Job, rela- 
 tive to the SubjecJ of this Enquiry •, cited and 
 explained. 
 
 Chap.IV. a LTHOUGH the Obfervations con- 
 rlL tained in the foregoing Chapters are, I 
 think, fo well founded as to need no additional 
 Support, yet I am induced to cite a few other 
 PafTages from the fame Book, as a Kind of cor- 
 roborating Proof of what is above advanced, upon 
 the following Confideration. It may poflibly be 
 faid, that ElihiC% Part of the Conference does 
 indeed directly point to the Mark, which I have 
 been viewing and fhewing the Reader, and that 
 the feveral Interpretations leading this Way 
 might be admitted, were they confident with the 
 general Tenor of the Book, fo that one Part 
 might not feem to contradict the other. Now 
 if the fame Truths and Doctrine are taken no- 
 tice of in the other principal Parts of this Hiftory, 
 if the Traces of them manifeltly appear, and 
 fhine to Obfervation, illuftrioufly diftinguifhed 
 throughout the whole Courfe of it, great 
 Strength will be added to our prefent Argument, 
 and the Objection of Inconfiftency be removed : 
 There will be no Room left to fay, that the 
 capital Defign of the Book of Job, as above 
 
 ftated> 
 
E L I H U 251 
 
 ilated, could never have been the principal Ob- Chap.IV. 
 ject of the facred Writer, becaufe the State of 
 religious Knowlege at this Time, and amongft 
 thefe Eaftern Princes, will not allow us to fup- 
 pofe them to be fo well inftructed in the Cove- 
 nant of Grace, the Belief of a future State, and 
 Faith in a Redeemer. 
 
 Though the Degree of Revelation communi- 
 cated to the Patriarchs, in the Days wherein. 
 Job is fuppofed to have lived, may be farther 
 confidered in the following Chapter, it will be 
 proper here to clear the Way, by producing 
 fome undeniable Testimonies from this very 
 Hiftory, to prove, that the general Tenor of the 
 Book, inftead of being repugnant to the Purpofe 
 and Doctrine here fuppofed, is throughout con- 
 fident and uniform in this Matter. When the 
 Reader has confidered thefe PafTages, I perfuade 
 myfelf that he will not require any farther con- 
 fiderable Enlargement upon this Point, to direct: 
 and fix his Opinion. Some of thefe Places will 
 likewife fhew the cleiftical Opinion of thofe Times, 
 above obferved, and juftify the Allegation of 
 7^'sfpecial Crime herein fuppofed, harmonizing 
 with the PafTages in Elihu\ Part concerning thefe 
 Matters. 
 
 As to Job himfelf, it is evident from what is 
 faid in the Introduction of the Book, concerning 
 his punctual Attendance upon and Performance 
 of the public Duties of Religion, and the fpe- 
 cial Mention of the Countenance of the divine 
 Z 2 Prefence 
 
252 E L I H U 
 
 Chap.IV. Prefence upon thefe Occafion?, that he was & 
 true Worfhipper of the Deity, that he and his 
 Houfe did ferve the Lord. And we may pre- 
 fume from the Goodnefs of the Man, that he 
 would certainly communicate any faving Know- 
 lege to his Friends, fuppofing them to have 
 been otherwife deflitute of the Means of In- 
 ftruction. To fay nothing of that high Tefti- 
 mony of Job given him by God himfelf, there 
 is I fay but little Room for doubting (none, I 
 think, for a reafonable Mind) whether fuch Ser- 
 vants of God were acquainted with the neceffary 
 Means of Salvation. And how unaccountable 
 foever it may appear to common Minds and 
 Obfervers, that fo good a Man as Job, and Per- 
 fons fo well informed as his Friends appear to 
 have been, mould be under the Dominion and 
 Guilt of the higheft Offence, or how incredible 
 foever it may be to many, that a Principle of 
 Independency mould be fo rooted and rank, 
 where there was fo true a Senfe of Religion in 
 other Refpects •, yet Facts, divinely attefted, 
 will be heard, and muft be allowed. The Pofli- 
 bility of fo ftrange a Contrail and Contradiction 
 of religious Sentiments in the fame Perfons is 
 too evident from what we daily hear and fee, 
 even in this Age and Country, where the Light 
 of the Gofpel mines with the pureft and frrongeft 
 Rays. 
 
 I. The firft PalTage I fhall cite, as confirming 
 the above Hypothefis, is Job IV. 12, 13, 14, 
 
 i5» 
 
E L I H U 253 
 
 15, 16, 17 Verfes. New a Thing was fecretly Chzp.lV '■ 
 brought to me, and mine Ear received a little 
 thereof. In Thoughts from the Viftons of the Night, 
 when deep Sleep falleth on Men, Fear came upon 
 me, and Trembling, which made all my Bcnes to 
 Jhake. Then a Spirit paffed before my Face ; the 
 Hair of my Fkfh flood up. It flood Jtill, but I 
 could not difcern the Form thereof : An Image was 
 before mine Eyes, there was Silence, and I heard a 
 Voice, faying, pall mortal Man be more jnfl than 
 God ? fhall a Man be more pure than his Maker ? 
 The firft five of thefe Verfes are introductory 
 to the Declaration contained in the 17th, and 
 they are a moft remarkable Defcription of the 
 Manner, whereby a fpecial Revelation, concern- 
 ing the Doctrine of Juftification, was vouchfafed 
 to Eliphaz : For fuch Revelations were fome- 
 times communicated to Perfons who were not 
 directly in the > * holy Line. It is highly pro- 
 bable, that fome Patriarchs and States had de- 
 viated from the true Faith in this Particular, and 
 flood in need of a divine Direction to put them 
 again into the right Way. When therefore the 
 three Friends went to vifit Job, hoping to put a 
 flop to his Afflictions by bringing him to a Con- 
 fefllon of his Sins, God was pleafed in Mercy to 
 Z 3 them, 
 
 * " Habebant Veteres, Loco Scripturae, Teftimo- 
 cc nium &: Indicationem Patrum de Verbo Dei, ad 
 *? prifcos facto, itemque privatas Revelationes. Ita & 
 *« Elipbazum habuiflc credibile eft." Cocc. in Locum, 
 
254 E L I H U 
 
 Chap.IV. them, and to all fuch as had erred with them on 
 this Occafion, as well as to convince Job wherein 
 confifted his fpecial Guilt, to inftruct them in, 
 and remind them of, what was the Truth in this 
 Point, by a divine Vifion to Eliphaz and the 
 Voice of the Holy Spirit. Some Expreflions 
 in the Englijh Tranfiation have induced fuper- 
 ficial Readers to fuppofe, that Eliphaz was here 
 only relating a common Dream, or fomething 
 like it, and telling a Story about an Apparition 
 (called among us a Spirit) of which he could 
 give but a very indiftinct Account, as generally 
 happens, it is faid, in fuch Cafes through Fear 
 and Confufion. They feem to think by Eliphaz 
 taking no farther Notice of it in the Courfe of 
 this Conference, that this, like other Spectres 
 and Phantoms, might difappear (as this likewife 
 is faid to be ufually the Cafe when thefe Things 
 happen) when Day and Reafon relumed their 
 Empire. On the contrary, I think, we have 
 here thofe moft certain defcriptive Character- 
 ifticks, which are ufually fet down as Marks of 
 a divine Revelation. Here was that Fear, 
 ^Trembling, and Shaking, which was the Effect of 
 that firji Voice, or Sound refembling Thunder 
 (like that at Sinai, Sec.) which introduced fuch 
 divine MefTages, and demanded the Attention of 
 thePerfons to whom the MefTage was fent, 
 affuring them at the fame Time of the Divinity 
 of the Speaker. Then there was a moft pro- 
 found 
 
E L I H U 255 
 
 found Silence (* HSD"!) mentioned Ver. 16.Chap.IV. 
 Then the Voice, t called in Elijah's Vifion the' 
 Z 4 fmafi 
 
 * This accounts for the different rendring of the Verb 
 t3\1 by Lexicographers, who make it fignify fperavit 
 and expeclavit, as well as ceffavit and quievit : So defcrip- 
 tive an Idea of the moft eager and earneft Expectation 
 could not be given as the Perfon under the Circumftance 
 here fuppofed mufl have — Arreclis Auribus ajiat. 
 
 f This Voice, I apprehend, was called by the ancient 
 Jews the Bath Kol, the Daughter of a Voice or the 
 Daughter-Voice, concerning which there are many le-^ 
 gendary Tales or Talmudical Stories. Dr. Prideaux in- 
 deed is pleafed to fay, in a Note under Page 124. of 
 Vol. I. Fol, That " by the Bath Kol the Jew s meant 
 "a Voice from the Clouds, fuch as was heard from 
 t( thence concerning our Saviour." But in Pag. 256. 
 of Vol. II, he tells us in a Note at the Bottom, after 
 favouring the Rabbinical Stories, there is alfo another 
 Reafon for this Name (Bath Kol) " That it came out 
 ' *' of Thunder, that the Thunder Clap went always 
 <c firft, and then the Bath Kol out of it, and that 
 *' therefore the Thunder was as the Mother- Voice, and 
 " Bath Kolas the Daughter coming out of it." The 
 Doctor adds, <c But this cannot be true." Why not? 
 becaufe, it feems, " moft of the Inftances (not all I 
 " find) which the JevAJli Writers give us of their Bath 
 *' Kol are without any fuch Thunder preceding." It 
 may be fo, and they might have fpecial Reafons for pen- 
 ning their Fables in that Manner. But the Doctor, who 
 himfelf treats thefe People as they deferve elfewhere, is 
 kind in referring his Reader, even in this Place, to what 
 Dr. Lightfoot has faid upon this Subject, in his firft Vol. 
 and pag. 485, to which I would likewife refer the Rea- 
 der, deiiring him only, for the prefent, to confult like- 
 wife what Dr. Hammond has faid upon this <Pmt, and #?s/i»j, 
 St. John XII. Note (b) Ails IX. 6. A judicious Reader 
 will foon fatisfy himfelf, by this Affiftance, without far- 
 ther Trouble. The Self-Contradiction of thefe Rabbies 
 appears very ftrong upon this Subject, as they have aflert- 
 3 ed, 
 
2 5 § E L I H U 
 
 Chap.IV.y^// fiill Voice, clear and diftincl, but foft, 
 o-entle, and agreeable to the open expelling Ear, 
 This Voice or Articulation was accompanied with 
 a lenis Aura, therefore called by Cocceius •« £0- 
 f« cem lenis Aurae.-' It fhifted and changed it? 
 Form fo faft, ( as the Hebrew f^JT imports, 
 Ver. 15. rendered pajfed ) that though \t flood ftill> 
 to give undeniable Evidence of a real Prefence, 
 yet no particular Form could be difcerned or 
 defcribed. Though its Influence and Power 
 were felt, it was not known, whence it came or 
 whither it went : Only by its Invifibility ancl 
 Agency it was known to be God, or the Voice 
 of God, defcribed to us, fo far as is proper for 
 us to know, in the Properties of the material 
 Spirit. 
 
 It would ferve more for Orientation, than 
 Ufe, to cite many Commentators upon this Oc-r 
 cafion : But the Reader may be pleafed perhaps 
 to know what an approved Writer of the fixth 
 Century has obferved upon the PaiTage before us j 
 the Writer I mean is Otympiodorus, who is a 
 principal Commentator in the Catena of the 
 Greek Fathers upon Job. He fuppoils " Eliphaz 
 
 * 4 here 
 
 ed, at one Time, that this Oracle of Bath Kol did not 
 commence till after the Babylonijh Captivity, or the 
 Ceffation of Prophecy. The Rabbles have likewife 
 afferted, that it was a moft ancient Way of Revelation, 
 \ifed towards Hagar the Egyptian, Manoah and his Wife, 
 Jbigai!, in going to meet David, &c. See Obfcvuation, 
 Jsj. de l^oijin in Proam. Pugienis Fidsi Raym. Martini* 
 Pag. 1 01, &c. Edit. Parijijs 165-1. 
 
E L I H V 2S7 
 
 «-« here plainly to affume the Authority of a di-Chap.IV, 
 
 * c vine Illumination, either to render what he 
 
 " faid more acceptable to Job, or to gain an 
 
 M higher Degree of Credit : He draws an Ana- 
 
 " logy between the material Spirit and the Holy 
 
 " Spirit, as obfervable in this Place, and that 
 
 " he might not feem to be inferior to Job as to 
 
 " fpiritual Communications, he afferts that he 
 
 " was not without a Portion (a^oi^o?) of divine 
 
 " Illumination, for the Spirit, Iim^a, came or 
 
 " pajfed upon my Face, mi Tr^ofrumov jws." 
 
 But though Eliphaz was, in a manner, com- 
 pelled by this Vifion to declare to Job, and the 
 Bye-Standers, what the Voice hadTaid (which is 
 done at the 17th Verfe) yet he foon relapfed 
 into his former Error : For the Impreffion de- 
 cayed fo faft, that he feems almoft to have forgot 
 his CommifTion ( though delivered in fuch a 
 Manner) in Chap. XXII. where he imputes the 
 Sufferings of Job to wrong Caufes, laying to his 
 Charge the fouled and moft inhuman Crimes 
 (which he was very far from being guilty of) 
 inftead of the real one of Self-Juftincation, 
 fince that might probably be condemning him- 
 felf and the other Friends and Neighbours at the 
 fame Time. The Sentence therefore declared 
 againft the three Friends in Chap. XLII. 7. is 
 principally addreffed to Eliphaz as the moft 
 guilty, in having neglecled to urge, or not per- 
 fifted in urging that Anfwer or Inftruction, which 
 lie was fo divinely inftructed and commiffioned 
 
 to 
 
2 5 3 E L I H U 
 
 Chap.IV, to deliver in the Words of the Text, for not 
 'faying, i. e. openly declaring and infilling upon 
 what was right, or acknowlegeing what was fo, 
 as Job at lafl did, and thereby became victo- 
 rious. 
 
 What hath been here obferved, concerning 
 Eiipbaz's departing from the Matter of his In- 
 duction and Com minion, ferves, I think, to 
 confirm what is above fuppofed (pag. 88.) of 
 the three Friends and Eli&u's putting the Trial 
 upon a different Ifiue. As Eliphaz and his 
 Friends could not be prevailed upon, though 
 commiflioned in fuch a Manner, to fay what 
 was right, or perfift in faying it, Elihu appears 
 in order to do it, after fome ExprefTions of In- 
 dignation againfl the three Friends for not do- 
 ing it. 
 
 But, after all, the Englijh Reader may demand, 
 how does it appear from the Words of the 17th 
 Verfe (which is fuppofed to contain the fpecial 
 Matter of this Revelation to Eli-phaz) that the 
 Doctrine of Juftincation is therein contained ? 
 
 Nothing here feems to be aliened or declared,* 
 but that no Man is more holy or juft than God ; 
 which Truth does not feem to require a fpecial 
 Revelation, or oracular Anfwer to eftablifh, or 
 fuch a folemn Vifion or preparatory Solemnity 
 to introduce. To this I am enabled to give a 
 fatisfactory Anfwer by a new Tranllation of this 
 Verfe, made by a converted Jew, and commu- 
 nicated to me by a learned Friend. 
 
 The 
 
E L I H U 2 $ 9 
 
 The new Verfion is as follows, Chap.IV, 
 
 The fallen Man Jbatt receive Jufiification from 
 that God that bore the Curfe of the Law, if the 
 mighty One cleanfe his Work. The Hebrew is 
 as below *. Whether this Tranilation be juft, 
 the Learned upon Examination muft judge. I 
 will fet down fome Reafons why I think it to 
 be fo. 
 
 i. As I take this to be a divine Decree and 
 Refolution of a Doubt, to be promulgated for 
 the Obfervation of Mankind, the pi prefixed to 
 E N O S H muft be, I think, demonjirative and 
 emphatical, not interrogative, as our Tranflators 
 fuppofe it to be, as the Majefty of Laws and 
 decretorial Forms require the pofitive and deter- 
 minate Manner and Style to afcertain and efta- 
 blifh what is laid down, without giving the lead 
 Room for queftioning the Truth of it. 
 
 2. The Senfe of ENOSH here given is 
 agreeable to what many learned Men have 
 afferted over and over, and is preferved in our 
 TranQation in the Word mortal. 
 
 3. ELOAH. The Word tranflated God in 
 our Bible has been obferved to carry the fame 
 Senfe as the converted Jew gives it, who told 
 my Friend that it was an emphatical Expreffion 
 for Chrift, and that the Word God was not 
 determinate enough. 
 
 'o 
 
 4. GiBeR 
 
26o E L I H U 
 
 Chap.IV. 4. GiBeR, translated the mighty One in this 
 * — v- — 'new, and a Man in the common Verfion, has 
 been obferved by Glaffius in his Onomat. pag. 74, 
 fcfc. to be a peculiar Characteristic of Chrift. 
 
 5. The Word rendered his Work in this new 
 Tranflation, and his Maker in the Engltfh Bible, 
 is a Noun, generally if not always fignifying a 
 Things not Perfon, unleis a 1 be inferted be- 
 tween the V and D' ; which Robert/on, contrary 
 to the Reading of the Hebrew Text, has taken 
 Care to do in his Citation of the Words from 
 this Verfe : This done, he renders them pr<e 
 Opifice fuo 9 in Complaifance perhaps to the Eng- 
 UJh Verfion of before his Maker. But the Mem 
 in this Word is, I fuppofe, the Prefix of the 
 Hemantic Noun HEflJ, and not the Prepofition 
 signifying coram or fra : As I am a Strange r to 
 the Perfon and Character of him who gives this 
 new Tranflation, I have not adopted it upon Au- 
 thority, or relied the Proof upon perfonal Cha- 
 racter of Learning, &c. but have fairly laid 
 before the Reader the Reafons which induce me 
 to accept it and prefer it to the common one : I 
 will add, that many (killed in the Hebrew (whom 
 I have confulted) highly approve it. 
 
 And now the Reader is to examine what hath 
 been faid upon this Paffage, and ufe his own 
 Judgment. 
 
 II. Chap. VI. Ver. 10. Ver. 13. We mud 
 go back to the 8th Verfe to take the Senfe of 
 the roth. 
 
 S. O 
 
E L I H U 261 
 
 8. that I might have my Requeft! and that Chap. IV. 
 God would grant me the Thing that I lor. g fur ! 
 
 9. Even that it wotdd pleafe God to dejlrpy me, 
 that he would let Icofe his Hand, and cut me off. 
 
 10. Thenfiould I yet have Comfort. 
 Job, you fee, is very defirous of his DhToIu- 
 
 tion, not lefs fo than St. Paul was, and probably 
 upon the fame Reafons ; that he might be out of 
 the Reach of Trouble and Sorrow, and admitted 
 to the everlafting Pleafures of the Faithful. This 
 is, I think, the plain Import of the Words, as 
 they lie before us in the Englijh TranQation, 
 having Comfort implying, I think, not only an 
 Exemption from Pain, but a Perception of Plea- 
 fure. But the original Words fo fix the Senfe 
 as to leave no room for wavering : Literally 
 tranflated they run thus, My Confolation fJoall yet 
 (notwithstanding this DiiTolution) even after Death, 
 fubftft. The Word rendered * yet fignifies both 
 a Continuation and Increafe of what it is applyed 
 to, and the Verb-Subitantive here ufed is future 
 by the prefix Thau -, fo that the . Wcrds mult 
 carry this Senfe, my Comfort fhall be more and 
 more after the Determination of this State of 
 Exiftence. Was not the Patriarch's Hope full of 
 Immortality ? What we tranflate, yea I would 
 harden myfelf in Sorrow, in this ioth Verfe, is 
 rendered by Schultens, et Pede Terrarn quatiam 
 cum Exultatione. If this Tranflation bejuft, it 
 ftrengthens the former Conftruftion, and fup- 
 
 pofes 
 * Adverbium contimtathum. 
 
262 E L I H U 
 
 Chap.IV. pofes Job to be quite tranfported with the Hopes 
 ' of what he Ihould find in his future State of 
 Exiftence, and by thefe Expreffions he feems in 
 fome meafure to anticipate it by the Strength of 
 his Faith. 
 
 Ver. 13. Is not my Help in me ? and is Wifdom 
 driven away from me P The moll arrogant, felf- 
 fufficient Deift of ancient or modern Times could 
 not fpeak in a more elevated, independent Style. 
 But the Original being not fo ftrong, the Words 
 will, I think, bear foftening and admit the fol- 
 lowing Conftruction, If there be no Help in me-, 
 i. e. admitting that I am not able to relieve my- 
 felf under my prefent Diftrefs, is JVifdom or 
 right Reafon, my very ejfential, diftinguifhing 
 Excellency, inherent in me (TOSHIA from 
 JeSH) banijhed from me? Even after this 
 Softening, the Reader will perceive that enough 
 is left to fix upon Job the Charge of thinking 
 more highly of himfelf than he ought to 
 think. 
 
 III. Ch. IX. 15. Whom, though I were righ- 
 teous, yet would I not anfwer ; but / would make 
 Supplication to my Judge. 
 
 It is obfervable, that Job guards his feeming 
 Submifiion here with a falvd Juftitid fud, whom, 
 though I were righteous (an odd Suppofition this, 
 if he did not think himfelf or Man might be 
 fo) yet would I not anfwer (in the Way of Con- 
 tradiction) but I would make Supplication to my 
 Judge. He thought it moll fafe and prudent, 
 
 when 
 
E L I H U 263 
 
 when he was upon his Trial before a Judge Chap.IV. 
 armed with Omnipotence, to plead guilty, 
 though he thought himfelf, upon the Whole, 
 not to be fo ; as may be inferred from his re- 
 fuming his Challenge in the two laft Verfes, Let 
 him take his Rod away from we, and let not his 
 Fear terrify me ; Then, would I fpeak, and not 
 fear him, and what is faid at the 17th Verfe of 
 this very Chapter, he (i. e. God) multiplieth my 
 Wounds without Canfe. 
 
 IV. Chap. X. Ver. 18, 19. Wherefore then 
 hafi thou brought me forth out of the Womb P Ob 
 that I had given up the Ghqft, and no Eye had 
 feen me! I fhould have been as though I had not 
 been, I jJjould have been carried from the Womb 
 to the Grave. 
 
 This PafTage is here produced by way of re- 
 claiming the true Import of it, as a great Writer 
 would make it prove Job's Infidelity with regard 
 to a future State, His Words are, " Nondum 
 < 6 notam Immortalitatem Animi Tempore J obi 
 " fuifle haec, ut innumera alia, clare oftendunt?* 
 But if his innumerable other Arguments have 
 no more Weighty and prove no more than this, 
 the Number will not be formidable, and we mav 
 (till be afTured that Job'j Hopes were full of Im- 
 mortality : Had he been taken from the Womb 
 to the Grave, there was the fame Reafon to ex- 
 pect a Refurrection of the Body, as though the 
 Soul and Body had continued together many 
 Years, fuppofing that a Soul had ever been united 
 
 to 
 
264 E L I H U 
 
 Chap.lV. to it. And this was plainly the Cafe here from 
 the Exprefiions, Oh that I had given up the Ghoji ! 
 In regard to this World, and the Senfations of 
 Pleafure and Pain, refulting from the Union of 
 Soul and Body, had Job been carried from the 
 Womb to the Grave, he had not endured fo 
 much in Mind or Body, and, in this Senfe, he 
 would have been, as though he had not been : No- 
 thing more can be inferred from this, and fuch' 
 like Expreflions. 
 
 V. Chap. XI. Ver. 14, 15. If Iniquity be in 
 thine Hand, put it far away, and let not Wicked- 
 nefs dwell in thy Tabernacles. For then Jhalt thoU 
 lift up thy Face without Spot^ yea, thou jhalt be 
 ftedfaft, and fialt not feat. 
 
 It is plain from this Exhortation of Zophar; 
 that the prevailing Opinion of that Age was* that 
 Man's Righteoufnefs or Juftification depended en- 
 tirely and independently upon himfelf, that he 
 could make or keep himfelf clean without Spot,; 
 could be quite ftedfaft and invariably good, fo 
 flout of Heart as to have no Thing or Perfori 
 to fear. 
 
 VI. Chap. XIII. 15. Though he flay me, yet 
 will I trufl in him : but I will maintain mine own 
 Ways before him. 
 
 The Hebrew Word translated flay fignifiesj 
 fays Schultens, Excijion, borrowing its Idea from' 
 a Tree pulled up by the Roots, and laid along 
 the Ground : But after fuch an Excifion, Job 
 declares that his Truft will be in God, his Hope 
 
 and 
 
E L I H U 265 
 
 and Expectation will be placed there, as the Ori- Chap.IV. 
 ginal imports. But this Confidence and Security 
 proceeds from a wrong Principle, a Perfuafion 
 that he was perfect and righteous, that he had a 
 Right to be juftified : i" will maintain mine own 
 Ways before him, fays the Patriarch ; every Step 
 of my Conduct has been fo guarded, that I have 
 not deviated in any Inftance from the Line of 
 Duty, the orhnifcient God himfelf being my 
 Judge. Job thought it fufHcient to be free from 
 any fcandalous Immoralities or Impiety, which 
 his Accufers were perhaps guilty of ; but he was 
 not aware of fecret Sins, of many Imperfections, 
 even in the very Performance of religious Du- 
 ties, of wandring Thoughts, uncharitable Cen- 
 fures, and fpiritual Pride, fo that in many 'Things 
 we offend all, without excepting any. 
 
 Maintaining his own Ways before God mult 
 therefore be an unwarrantable Stiffnefs, not plea- 
 ling in the Sight of him who refifteth the Proud. 
 Neither, fuppofing he was perfect, and in every 
 Point unblameable, was it in his own Power to 
 continue fo, without the fpecial affifting Grace of 
 God : So that it may be doubted, whether his 
 Refoiution (mentioned Chap. XXVII. 5, fcfV.) 
 not to * remove his Integrity from him, inftead of 
 deferving fo much Praile as hath been beftowed 
 
 * If this Expreflion be meant of his withftanding all 
 Temptations to Idolatry, and Worf hipping the Hoit of 
 Heaven, it is literally true, that fob did not remove his 
 Integrity from him, but came off whole and entire in his 
 Engagements with Satan upon this Oceafion. 
 
 A a upon 
 
266 E L I H V 
 
 Chap.IV. U p 0n i t) was no t n i s great Crime •, whether 
 entertaining an Opinion of his own Perfection, 
 and hugging himfelf in fuch a Security, was 
 not that Condition and Offence, which made 
 him a fit Subject to be tried and purified in the 
 Furnace of Affliction, for an Example and Ad- 
 monition to his Contemporaries, and all Pofterity. 
 I came not to call the Righteous, but Sinners to Re- 
 pentance, was our Saviour's Reply to the Phari- 
 fees -, and therefore the Senfe, I think, muft be 
 this, that the Benefits of our Saviour and his 
 Redemption were not intended for, or expected 
 to have any good Effects upon, fuch as think 
 themfelves fo righteous and whole as to need no 
 Repentance, no Phyfician. May not likewife the 
 Text, * There is Joy in Heaven over one Sinner 
 that repent eth, more than over ninety and nine j aft 
 Perfons, who need no Repentance, be capable of 
 this Interpretation, or ought it not to be admit- 
 ted as the only true one ? I am fatisfied that 
 this muff be the Meaning, as the comparative 
 Part, more than over, was addreffed to the Pha- 
 rifees alone, who trujled in themfelves that they 
 were righteous : Pharifees therefore and jufi Per- 
 Jons are fynonimous Terms, and the Senfe is here- 
 by clear •, that one Publican, who was a fin- 
 cere Penitent, was more acceptable to God, 
 than ninety and nine proud Pharifees, who 
 thought themfelves juft Perfons, needing no 
 
 Repentance. This was a cutting Reply ad Ho- 
 mines* 
 
 * Luke XV. 7. 
 
E L I H U 267 
 
 mines. That this comparative Claufe was added Chap.1V. 
 by way of Anfwer to the Pharifees, appears, I 
 think, very plainly from its being omitted in our 
 Lord's immediately following Illuflration of the 
 fame Point, under the Parable of the loft Piece 
 of Silver. Having anfwered the Pharifees, who 
 interrupted him at Ver. 2. he addreffes himfelf to 
 all the Publicans and Sinners (at Ver. 8.) who 
 drew near unto him for to bear him. To them he 
 puts a parallel Cafe, that was of general Appli- 
 cation, where his Conclufion is pofitive ; That 
 there is Joy in the Prefence of the Angels of God 
 over one Sinner that repentetb. 
 
 The many Difficulties raifed about the Anfwer 
 to the Pbarifees, and the forced, unnatural Sup- 
 pofitions invented by Commentators tofolvethem, 
 vanifh, I think, at once, and need not puzzle us 
 any longer, if we admit the Interpretation here 
 offered. The Text ftands quite clear of any Ab- 
 furdities to be charged upon it -, and an Habit of 
 Piety and Goodnefs may be allowed to have the 
 fame Preference and Recommendation in the 
 Sight of God it ever had, and ever will have. 
 
 VII. Chap. XIV. 14. If a Man die,Jball he live 
 again ? All the Days of my appointed Time will I 
 wait, till my Change come. 
 
 The Verb of the Noun tranflated Change, fig- 
 niries to change for the better, " de veteri in no- 
 " vum, de debili in robuflum" fays Schultens, re- 
 ferring to the 7th Verfe of this Chapter. The 
 Lexicons fay, that the Expofition is " pro, vice ; 
 A a 2 " notat 
 
268 E L I H U 
 
 Chap.IV." notat unius Rei pro altera, commutaiionem.'* 
 1 Numb. XVII I. 21. it is what the Levites were to 
 receive by way cf Recompence for their Services ; 
 Prov. XXXI. 8. with siFau in the third Order, 
 it fignifies Tranfitus ; Gen. XLV. 22. Mutationes, 
 vel mutatoria Vefiium, i. e. alias novas et recentes> 
 and fo Judg. XIV. 1 9 •, XVI. 1 3, Cincinni. Trom- 
 mius adds another Idea, and makes it fignify fio- 
 refco. The Reader, from this View, may be left 
 to make Inferences for himfelf, and decide the 
 Queftion whether Job believed a future State. 
 
 Kircher tranflates thefe Words donee rurfus fiam, 
 which furely exprefles the ftrongeft Dependence 
 upon another State of Exiflence, in which the 
 Body and Soul would be reunited ; otherwife 
 Job could not fay he mould be rurfus, again, in 
 this Refpect, or in the fame Mode of Exiflence 
 wherein he was at the Time of uttering thefe 
 Words. But the good Patriarch was fatisfied 
 that, though Man muft lie down in the Grave, 
 and not rife till the Heavens be no more, Ver. 12, 
 yet then he mould awake from the Duft and long 
 Sleep, and be again as he then was, /'. c. com- 
 pounded of a Spirit, Soul,, and Body, though the 
 Body iliould be fo altered for the better, as to be 
 a more fit and agreeable Companion for the Spi- 
 rit and Soul. 
 
 It hath been faid, that the Idea of the Word 
 
 translated Change is taken from the Cuflom of 
 
 changing Soldiers, when relieved upon Guard or 
 
 Duty. But I fee no Foundation for, or Senfe in this 
 
 3 Opinion. 
 
E L I H U 269 
 
 Opinion. That it was taken from the Change of Chap.1V. 
 old worn-out Garments for new and better, and ^""""v - *- J 
 for a Recompence and Reward for the Perform- 
 ance of religious Duty, we have the Authority of 
 the holy Scriptures to bear us out in fuppcfing. 
 If any may contend, that the Word rendered 
 Change, having a Jod in the third Order, may be, 
 and feems to be a perfonal Noun to be rendered 
 Changer, or the Perfon who was to effect this 
 great Change by raifing himfelf, and all Man- 
 kind from the Dead, I fball have no Difpute with 
 him. In this Cafe Job's Faith will be unan- 
 fwerably plain, and prove, that he knew, and 
 had a full Dependence upon that Perfon who 
 was to change his, or Man's vile Body, that it 
 might be fajhioned like unto bis own moft glorious, 
 or glorified Body. 
 
 VIII. Chap. XV. Ver. 10, 11, 14, 15, 16, 17, 
 18, 19. Any unprejudiced Reader of this Chap- 
 ter muft be convinced, that the State of religious 
 Knowlege in the Time of Job was much higher, 
 and more enlarged than many have fuppofed. 
 The Verfes here felected furnifh Matter of cu- 
 rious Obfervation. 1. From the Expreffions in 
 Ver. 10. With us are both the gray-headed* and 
 very aged Men* much elder than thy Father, toge- 
 ther with what is faid Ver. 17, 18. I willfhew 
 thee, hear me, and thai which I have feen I will 
 declare, Which wife Men have * told from their 
 A a 3 Fathers, 
 
 * It may be obje&ed, that this very Form of fpeak- 
 Jng is ufed by the Pfalmift, Pf. XLIV. 1. We have 
 
 heard 
 
270 E L I H U 
 
 Chap.IV. Fathers, and have not hid it, it appears, I think, 
 that Religion at this Time was probably tradi- 
 tional, and the Knowlege of it preferved in the 
 Lips of the Priefts or Patriarchs. The Manner 
 of exprefiing it here rnuft induce one to believe, 
 that but few Generations had paffed fince the Re- 
 velation was given ; aged Men, much older than 
 JobV Father, were then, it feems, living, who 
 were able to give authentic Accounts of thefe 
 Matters -, and wife Men, fuch as had attended to fuch 
 important Declarations, and had received their 
 Knowlege from * their Fathers •, which Fathers 
 were thofe very Perfons, to whom alone the Earth 
 was given, and no Stranger pajfdd among them. 
 
 Con- 
 
 heard with our Ears, God, our Fathers have told us, 
 &c. I anfwer, that though the Word in both Places be 
 the fame, viz. told, in the EngliJJj Tranflation, yet there 
 are two original Words of different Significations. The 
 Word in Job is TJP, importing a verbal Declaration, or 
 Annunciation ; That in the Pfalm "HCD, from the Verb 
 fignifying to enter upon Record, the Noun being there- 
 fore the Word for a Record or Book, the Senfe of the 
 Pfalmift therefore is, our Fathers have recorded, and we 
 fee in, or hear from the Reading of thofe Records in our 
 daily Service what mighty Works have been done, &c. I 
 fpeak here of the Senfe of the Word as it was generally 
 applyed after the Ufe of Letters : Before, it feems to have 
 been ufed in the Senfe of enarrare, as in this Book, and 
 for recording Times and Facls in that rude, fhort Man- 
 ner, whereby they were defcribed, before alphabetical 
 Writing was revealed or taught. 
 
 * Clouds of fufficient Witneffes could at that Time at- 
 teft the great Fadls of the univenal Deluge, the Confu- 
 fion and Reftoration of the Heavens and Earth, or terra- 
 queous Globe, the Affair at Babel, the Deitruction of 
 Sodom, and many ether public and undeniable Pi oofs of a 
 
 divine 
 
E L I H U 271 
 
 Confidering the Age of Man in thofe Times, Chap.lV. 
 revealed Truths had but few Hands to pafs' 
 through between Noah and Job. Noah living 
 350 Years after the Flood, and Shem to the Mar- 
 riage of Tfaac and Rebekah, the remaining Term 
 of Years might be rilled by Three or Four in a 
 direct Line of Defcent, allowing them to anfwer 
 the above Defcription of gray-headed and very 
 aged Men. This Account helps, I think, to fix 
 the Time wherein Job lived. The Perfons point- 
 ed out and referred to in Ver. 19. as the Fathers 
 from whom the whole Stock of Wifdom and 
 Knowlege was derived, as from one pure and 
 plentiful Fountain, are plainly the little holy Fa- 
 mily preferved in the Ark. To them alone was 
 THE Earth given (the prefix Ha denoting here 
 the Earth in general, no particular Part or Re- 
 gion) and no Stranger was paffing among them, 
 as fuch had parTed among the Children of Ifrael, 
 called a mixed Multitude ', when they came up to 
 take Poffefiion of that Land which was given 
 them. No Words could be more reftrictive than 
 thefe, to determine the Application, and parti- 
 cularly to defcribe Noah and his Sons, who were 
 A a 4 the 
 
 divine Power and Providence. The moral Evidence of 
 thefe Matters was to that Age, by patting through fo few 
 Relators, as ftrong as any we have for any Part of the 
 Hiftory of our laft great Civil War, and the Martyrdom 
 of King Charles I. handed down from the Great Grand- 
 father to the now living Great Grandfon ; to fay no- 
 thing of the indubitable Veracity, and fuperior Autho- 
 rity of fuch Traditions, as came down attefted by the 
 Chief of the religious Line of Shsm. 
 
272 ELI H u 
 
 Cjiap.IV. the * Bern Elahim, the Sons of God, who Jhouted 
 1 for Joy upon the Earth being given them, and 
 their beholding the Renovation of the Ufes and 
 Beauties of the Heavens and the Earth, after the 
 fhaking their Foundations, and feeming Diffolu- 
 tion of them. Their Pleafure muft have have 
 been inexpreffible, when after fo long a Confine- 
 ment, though fafe Cuftody, and floating fo long 
 amidf? the dreadful Waftes of Death and De- 
 ftruclion, caufed by the Furioufnefs of the Blaft 
 of the divine Wrath, God led them forth into, 
 
 and 
 
 * The Interpretation of the Word Elahim, as fignify- 
 ing Juratores, Fcederatores, defcribing the three Perfons 
 of the EfTence covenanting to redeem Man, and obliging 
 therrifelves to perform theif refpective Parts by that Kind 
 of Oath or Swearing, which is joined with an Impreca- 
 tion, fully explains this Phrafe. For the Sons of the 
 Elahim, or thefe Covenanters, muft he thofe, who by 
 this Act of theirs were born again unto a lively Hope, and 
 after a Forfeit of Life, and every other Bleffing, were by 
 this Act of Grace reftored to what they had loft, and 
 were made the Children of God, cr the Sons ox the Ela~ 
 him. Hence it undeniably apper.rs, that none but the 
 human Race could be comprehended under this Expref- 
 fion, as the Angels had no Share or Part in this Cove- 
 nant. And fuch only of the human Race are included in 
 this Exprefiion, or underftood by if, as thankfully acknow- 
 lege and accept the proffered Bleiling, endeavouring to 
 perform the Conditions, in order to obtain the Promife. 
 To all others the Covenanters fpeak thus, Behold, ye Dc- 
 fpifers, and ivonder and perijb ! The general religious 
 Diftinclion of Mankind in the firft Ages was, the Sons. 
 of the Elahim, or true Wdrfhippers of thefe Fcederatores* 
 C',~\ nantcrs, Sec, and the Sons of Adam, who followed 
 their own Imaginations, and Religions of their own In- 
 vention, or compounding a Religion dictated by that 
 Nature which thej ;.i Sons of the firft 
 
 Adair,-, 
 
E L I H U 273 
 
 and gave them a frefh Grant of Man's forfeited Chap.IV f 
 Habitation, after he had renewed the Face of the 
 Earth. The firft Grant was given to a fingle 
 Perfon, but the fecond (as a fecond was necef- 
 fary upon a Forfeiture, and taking away of the 
 old Grant, as here mentioned) to more, though 
 the Number or how many be not here fet down. 
 Such as reject this Interpretation mould affign 
 any other Time or Perfons when, and to whom, 
 this whole habitable Globe was given. 
 
 From the Words no Stranger pajfed among 
 them I infer, that Strangers were paiTing or had 
 paiTed amongft fome Settlers in a remarkable 
 
 Manner, 
 
 Adam, and fet up in oppofition to what was given and 
 appointed by the Elahim, for the Direction and Obe- 
 dience of their true Sons and Followers. We fee there- 
 fore thefe appellative Terms applyed in the Way of Con- 
 tradiftinction. The Sons of God faw and came in to the 
 Daughters of Adam-, the true Worfhippers mixed with 
 the Daughters of Idolaters, being probably allured and 
 tempted by their great Beauty, as was the Cafe in After- 
 times with the Daughters of Moab, &c. That Idolaters 
 were comprehended under thefe Sons or Daughters of 
 Adam-, is evident from what we read in Geti. XI. where 
 we are told, that the Builders of Babel were the Sons of 
 Adam. I find the Phrafe Bent Elah'an only in Gen. IV. 
 2,4. Job I. 6. II. 1. and the Place here cited. In all 
 thefe Places they unqueftionably agree in, and prove the 
 Interpretation here given, and if this Phrafe or diftin- 
 guifhing Appellation was not ufed after the Commence- 
 ment of the Mofalc Difpenfation, we have herein no in- 
 confiderable Proof and internal Evidence, that the Sub- 
 ject of this Hiftory is more ancient than that Difpenfa- 
 tion. This Phrafe, Sons of God, is ufed in the New 
 Teftament in the fame Senfe, and applyed from the Old 
 to defcribe the fame Perfons. 
 
274 E L 1 H U 
 
 Chap.IV. Manner, who were about to take PofTeflion of 
 fome Land granted to them. That this was the 
 Cafe of the Ifraeliies is very plain from what the 
 Scriptures fay of the mixed Multitude that parted 
 among them, and are fuppofed by fome to be 
 fettled in Arabia, that Appellation coming, it is 
 fuppofed, from the Verb which fignifies to mix. 
 The Word rendered Stranger fignifies one 
 coming from a great Diftance, e longinquo, which 
 was the Cafe of the Strangers who pafTed the 
 River Jordan among or in the midft of the 
 Jfraetites, and travelled with them all along till 
 they came to the Borders of the promifed Land. 
 This being fo very particular a Circumftance, 
 and, I think, the only Fact from whence this 
 Defcription could arife, we are, I think, obliged 
 to allow, that Job lived, and the Matters related 
 in this Book were in their Courfe of Action, at 
 the Time of the Exodus or PafTage of the Ifraelites 
 out of Egypt) or more particularly at their being 
 about to enter Canaan : At this Time, by fepa- 
 rating from the Strangers or mixed Multitude, 
 they marked them out to particular Notice and 
 the Obfervation of future Times, on account of 
 the Settlements which muft have been made, and 
 the Tra-ffc of Land taken up by fuch a van: Con- 
 courie of People. We have this Authority to 
 jfrx the Age of Job, &c. fince no Notice is taken 
 of what paffed afterwards amongft the Children 
 of Ifrael, their Laws, Separation, Conquefts, 65V. 
 
 May 
 
E L I H U 275 
 
 May not the Words, Ver. 11. Is there any fe- p hap j^ 
 cret Thing with thee ? be bed underftood of the 
 * Redeemer ? The Word tranQated fecret Thing 
 may be the fecret P 'erj "on, then concealed, who then 
 LAT, latuit (being then intra Caufas atqueabdita 
 Rerum) according to the Verb here joined with 
 the Noun fecret Thing or Perfon. Le Clerc is 
 pleafed to fay, that thefe Words refer ad Revela- 
 Sioneni nondum patefaclam. If the perfonal In- 
 terpretation here hinted be admitted, the Para- 
 phrafe or full Senfe will be, Is that fecret Per- 
 fon, who is in theFulnefs of Time to be revealed, 
 and made manifeft, and who will make all Things 
 clear and manifeft, at prefent concealed with thee? 
 
 Haft 
 
 * " Chrift, amongft other chara&eriftic DiftindHons, 
 " takes the Name of MeDeBeR" (here ufed) fays 
 Heidegger, in his Ch. de Theologid Patriarcharum, p. 78. 
 Heidegger therefore fuppofes, that our Saviour refers to 
 Ifaiah LII. 6. when he gave this Anfwer to the Jeivs 
 demanding of him, who art thou ? even the fame that I 
 faid unto yon from the Beginning. This learned Writer 
 therefore gives the Hebrew here, that the Relation be- 
 tween the Prediction and Completion may more plainly 
 
 appear. tD^h % fWl f l& K?K1Di ^ um i s H ul ^° lnlt ^° 
 vobis locutus fum. It is worth the Reader's while to 
 confult Heidegger upon this Point. DeBeR, I think, 
 according to Mr. Hutchinfon, fignifies a fecret Thing or 
 Perfon which is to be revealed, and it fignifies a Word, 
 or the Logos that was revealed, Prolatus. The Ady- 
 tum, or Sanctum Sanclorum, went under this Name, as 
 containing myfterious Emblems and enigmatical Repre- 
 fentations, which were to be explained and revealed in 
 future Times. Thefe fecret Things were to be mani- 
 fefted at that Time, when the Logos or fecret Perfon 
 mould be, to whom they pointed, and who was the Sub- 
 liance from whom thefe Shadows proceeded. 
 
276 E L I H U 
 
 Chap.IV. Ha r t t ] lOU t he exchifive Benefit of his private 
 Counfels and Inftru&ions, which may intitle thee 
 to thy Claim of fuperior Wifdom and perfect 
 Knowlege ? 
 
 IX. Ch. XVI. 17, 19, 20. Not for any In- 
 jujikc in my Hands : Alfo my Prayer is pure. 
 
 Job) we fee, cannot be prevailed upon to con- 
 fefs, that he has done any thing amifs, or failed 
 in any Refpect ; even his Thoughts were clean, 
 and his Prayer, with regard to the Mind whence 
 it proceeded, as pure as the * Oil which was or- 
 dered to be ufed in Confecrations, without the 
 lead Mixture of any contracted Filth, or any 
 Kind of Impurity. Schultens refers us to Chap. 
 X. 7. for an Explanation, or parallel Place, 
 where Job declares and infills before God, Thou 
 knowefk that 1 am not wicked ; and Chap. XL 4. 
 Zophar tells him, For thou haft /aid, my DoRrine 
 is pure, and lam clean in thine Eyes. This Claim 
 to a fpotlefs Innocence and indefeclive Holinefs 
 explains the 19th and 20th Verfe here cited. 
 Alfo now, behold, my Witnefs is in Heaven, and 
 f»y Record is on high. My Friends fcorn me, but 
 mine Eye poureth out Tears unto God. He ap- 
 peals here, we fee, to that Perfon who was in 
 Heaven, as the Witnefs of his Perfection, not 
 the Coverer of his Defects, or one that might 
 atone for them ; as one, who, being on high or 
 in the high Places, was to record his Virtues and 
 Merits, that they might be produced upon Oc- 
 
 cafion 
 
 * From whence the original Word and Idea is taken. 
 
E L I H U 277 
 
 cafion in his Juftification. The former Part of Chap.IV. 
 the 20th Verfe mould, I think with great Sub- 
 miffion, be rendered, my Mediator,, my Friend, the 
 Word * MeLITS, rendered Scorners, or who 
 /corn me, in the Engli/h Bible, and by Schultens 
 Illujores, coming, I fuppofe, from the Verb 
 MaLaTS to fweeteen or mediate ; fo that Job 
 claims this juft Perfon as his Friend, as having a 
 Right to his Friendfhip on Account of his un- 
 blemished Conduct and Integrity. The follow- 
 ing Words, or rather one of them, plainly .mews 
 us who this Perfon was, who was called upon 
 as Job's JVitnefs, his Record on high, his Media- 
 tor, his Friend, my Mediator is my Friend, and 
 mine Eye droppeth or pcureth out Tears to jRlcvh, 
 not the Tears of a penitent Sinner, but thofe of 
 a virtuous Man in Diflrefs, complaining to his 
 God of undeferved Sufferings. Learned Men, 
 as hath been obferved, fuppofe this Word Eloab 
 to fignify and peculiarly to defcribe thai; Perfon 
 who was to be, and actually was made a Curfe 
 for us, as it is a Participle pafiive from the 
 
 Verb 
 
 * This Word is confidered more at large in a Tra& 
 publifhed in 1743, printed for G. Strahan, intitled, 
 Reflexions upon two Ejfays, publijlied by Mr. Squire^ To 
 what may be found there, we may add, that the true 
 rendring of this Word will explain If.XLlll. 27. where 
 it is translated Teachers, but not as they are Teachers^ but 
 as Mediators in a fecondary Senfe, as offering up to God 
 the Prayers, &c. of the People, and conveying .to the 
 People from God, and by his Appointment, various 
 Bleflings. 
 
 f The original Word, here tranflated God, See what 
 k faid in Chap. I. upon this Word, 
 
278 E L 1 H U 
 
 Chap.IV.Verb ELaH, to /wear, with an Imprecation 
 annexed. 
 
 Admitting this Conftruction (which I take to 
 be the true one) and what is faid in other Places 
 upon the fame Point, without offering Violence 
 to the Meaning of the original Exprefiions as 
 they ftand in the Context, we plainly fee what 
 was the Faith of Job in this Refpect ; he knew 
 that a Redeemer lived, who refided in the high 
 Places, that this Redeemer had reftored Man to his 
 forfeited Eftate, that he would likewife deliverfrom 
 Death, was a Friend to all good Men (Job rec- 
 koning himfelf in that Number) that he would 
 prefent their Petitions to the Throne of Grace, 
 and render them acceptable to the Deity by his 
 Mediation, would intercede for Sinners upon due 
 Qualification and Application, though Job did 
 not think himfelf to be a notorious Offender, and 
 therefore afked Nothing upon that Footing. 
 
 X. Chap. XVIII. 14, 15. His Confidence Jhall 
 he rooted oat of bis Tabernacle, and it Jhall bring 
 Mm to the King of Terrors -, It Jhall dwell in his. 
 Tabernacle, becaufe it is none of his : Brimjtone 
 Jhall be Jcattered upon his Habitation, 
 
 I produce this Paffage for the Sake of making 
 a Remark upon the laft Part, where the Punifh- 
 ment of wicked Men is declared under the Image 
 of Brimjtone being Jcattercd upon their Habita- 
 tions. Thefe Words muft allude to fome real, 
 well-known Fac"t. The Exprefiions are not in 
 themfelves metaphorical as the Laughing of Val- 
 
 lies, or the Singing of Stars, a Land fowing with 
 3 Milk 
 
E L 1 H U 279 
 
 Milk and Honey > or as the ExprelTions in the 1 9th Chap.IV". 
 and 20th Verfes of Chap. XXIX, &c. But the' 
 Terms are capable of a literal Senfe, though the 
 Image of featuring Brimjione upon Houfes, to de- 
 Jiroy them, would not probably have entered into 
 the Imagination of any Speaker or Writer, unlefs 
 there had been a real Original from whence the 
 Allufion was taken. Neither would fuch a De- 
 fcription have been apprehended by Hearers or 
 Readers, had not real Hiftory afforded an In- 
 ftance of this Manner of Deftruction. But this 
 Allufion feems to be fo well and generally un- 
 derftood, that it is produced by Bildad here as a 
 Matter clearly illuiirated by the Notoriety of 
 fome Fact to which it refers, none 01 the Au- 
 dience appearing to be any way furprized at the 
 Oddnefs of it. From whence I infer, that the 
 Hiftory of the Deftruction of Sodom (which was 
 the only Fad: this Defcription could allude to) 
 mull be well known at that Time, and in thofc 
 Parts, which were inhabited by Job and his 
 Friends. Nay, this Fact might be within the 
 Memory of the gray -beaded and very aged Men 9 
 then living ; or however, fo dreadful and mira- 
 culous a Deftruction could not well be funk in 
 Oblivion fo foon, by the mod regardlefs and vi- 
 cious Race of Men that ever lived. But the fa- 
 cred Writer has taken care to inform Pofterity, 
 that the Fact here referred to by Bildad was the 
 Deftruction of Sodom, by ufing the fame Word, 
 GoPRIT t for Brimjione^ in both Places. Stockius 
 
 obferves, 
 
280 E L 1 H U 
 
 Chap.IV. obferves, that the Word is ufed but once for 
 proper or real Sulphur, viz. Gen. XIX. 24. in 
 the Cafe of Sodom ; fo that the Perfons addrefied 
 in this Paflage mull have immediately turned 
 their Thoughts to, and been well apprized of, 
 the Manner of the Sodomites Deftruclion. The 
 Allufion here was as plain and well known as 
 the fymbolical Application of it by the Prophets* 
 Deut.XXIX. 23. Pfalm XI. 6. If XXXIV. 9 . 
 Ezek. XXXVIII. 2 2,&fV. when they make ufe 
 of it as a Symbol of the mod grievous Puniih- 
 ments of God inflicted upon Sinners in this Life, 
 or as a Type of what will befal them in the next, 
 If. XXX. 33. The Reader is defired to make a 
 proper ufe of this Remark, when he fhall collect 
 the feveral Hints fet down as I pafs, for the bet- 
 ter fixing the Age of Job. 
 
 Another Image or Circumftance of this Kind* 
 ferving towards fixing the Age of Job y may be 
 here anticipated and prefentcd to the Reader's 
 View, as the two Paffages may illuftrate and 
 ftrengthen each other, and by being united give 
 more Force to the Argument they are brought to 
 fupport. It is contained in thefe ExprefTions, 
 . which occur Ch. XX. 17. He fhall -not fee the 
 Rivers, the Floods , the Brooks of Honey and But- 
 ter. If this Pafiage be fuppofed to allude to 
 the Punifhment of the Infidelity of thofe Ifraelites, 
 who were not upon that Account permitted to 
 enter the promifed Land, whofe Plenty was di- 
 vinely defcribed to Alofes, Ex. III. under the Ex- 
 
 preflionS 
 
E L I H U 281 
 
 . preiTions of a Land flowing with Milk and Honey, Chap.IV. 
 we have another corroborating Authority and in- 
 ternal Evidence for fixing the Time, when the 
 Tranfactions related in the Book of Job did 
 actually happen. This Suppofition gives a clear 
 and fatisfactorjP Account of this Allufion and 
 thefe Expreflions, and it will, I think, be diffi- 
 cult to give any other that is fo juft, eafy, and 
 confident, as what is built upon this Suppofition. 
 Had Mofts been dead, and Jojhua actually be- 
 gun to take poffefiion of the Land by that dread- 
 ful Destruction of the idolatrous Canaanites which 
 foon followed, fuch an Inftance of God's Ven- 
 geance againft Sinners would probably have been 
 taken notice of, when the great and public Ma- 
 nifeftations of God's Judgments againft high 
 Offenders were fetting forth, by way of Check 
 and Admonition to the Perfons then living. 
 
 I cannot forbear adding here (for the Reader's 
 Information in fettling the Age of Job) a third 
 Obfervation, as I have not met with any Writer 
 who takes the lean: notice of it, and, as I think, 
 it will be admitted to be decifive Evidence in 
 this Cafe. 
 
 It is faid, Ch. XLII. 1 1 . That every Man (/. e. 
 of Jab's Brethren, mentioned in the former Part 
 of this Verfe) gave him a Piece of Money, in 
 Hebrew, Kefita. It is, I think, agreed upon as 
 certain from what St. Stephen fays (AclsWl. 16.) 
 that this was real Money : The Word fignifies a 
 Lamb, and a Coin, fo called from the Image of 
 B b a 
 
282 E L I H U 
 
 Chap.IV.a Lamb imprcilcd upon it. This Piece of Money 
 was fome of the Ms fignatum that was in ufe and 
 current, I prefume, among the holy Line, or 
 the near collateral Branches of that Line, who 
 profefifed the true Faith. The other Money ufed 
 in general Commerce was the Ms appenfum or 
 Shekel^ which the "Word fignifies, and which 
 Abraham weighed to the Children of Ephron, 
 This is exprelsly there called current Money 
 amongft the Merchants, the Weight or intrinfick 
 Worth being pretty near the fame in all Nations, 
 and therefore current among all, as Bullion is 
 at this Day. What the Learned and Commen- 
 tators write upon this Word to our prefent Pur- 
 pofe may be here fet down. To what is faid by 
 the Annotators cited by Poole, which the Reader 
 may confult, we may add what we find in 
 Leigh's Crit. Sacra, under this Word as follows, 
 " Nummus fexta Pars Denarii, Gen. XXXIII. 
 " 19. CI. Drufius arbitrator Nummos fuifle 
 " Agni Imagine fignatos, quod prifcis non fuhTe 
 " infolens docet. Argivi Lupum, ThefTali 
 " Equam, Cyziceni et Lycii Leonem, Rhegini 
 " Leporcm, alii Corvum, alii alias Pecudes Num- 
 " mis impreflere. Apu.d Athenicnfes Nummus 
 " erat Bovis Imagine fignatus, qui et Bos diceba- 
 " tur, unde Proverbir.m, Bos in Lingua, in eo5, 
 " qui Pecunid corrupti tacent. Amama in Locum. 
 "JobXLII. 11. Jofh. XXIV. 32, &c. csV." 
 And below, " This Coin intimated him that was 
 ** Jktmfrbm the Beginning if the World." Leigh's 
 
 marginal 
 
E L I H U 2P3 
 
 marginal Notes fay, " Nummi Genus ; non y^flwChap.IV. 
 
 " fignificare, quod Chald. LXX. hat. arbitrati 
 
 * c funt, ipfe Stephanus fancivit, cnm pro eo di- 
 
 " ceret tiju»? uoyvpw, Pretio Argenti. Mafias 
 
 " ad J of. XXIV. 32. Paraus, & aiii accipiunt 
 
 <c de Nummis Agni Imagine fignatis *. Hancce 
 
 M Verfionem venfimiliorem effe probatur, 1. ex 
 
 M y<?^ XjL.II. 11. ubi ncn poiefi commode pro pe- 
 
 *' tW* accipi. 1. Etiam Arabice nummum fig- 
 
 " nificat. 3. Quando pro y^";zo exponitur eft 
 
 *' fignifkatio Chaldaica, &c." 
 
 The Reader will obferve, that the Word Kefi'a 
 occurs only in two Places beiides this we are con- 
 fidering, and that in Jojhua is only a Reference to 
 the PafTage in Gentfis. It is not once mentioned 
 afterwards by any of the facred Penmen ; which 
 is not, I think, to be accounted for any other 
 Way, than by fuppofing that the Ufe of this 
 Coin was itt afide before the Hiftory of the 
 Jewifh Affairs is any way related, or any thing 
 was tranfacted under the Mofaic Difpenfation. 
 Otherwife, in their various Tranfactions and Ne- 
 gotiations, this Species of Money muft probably 
 have been mentioned as well as Shekels. Talents, 
 &c. From this Silence, I think, it more pro- 
 bable that this Coin was not ufed after the giving 
 the Law at Sinai. The Continuance of it after- 
 B b 2 wards 
 
 * Mariusy and others render the Word KeSiT, 
 Truth and a Lamb, whereby, I prefume, they would 
 intimate the myftical Meaning of the Coin which had 
 this Stamp upon it, as this is the only Way that occurs 
 \9 me of reconciling thefe two Ideas, 
 
284 E L I H U 
 
 Chap.IV. wards would perhaps have been inconfiftent with, 
 *— " , v* ,/ or a Breach of the fecond Commandment : Thou 
 fhalt not make to thy f elf, i. e. for thy Fancy or 
 Ufe, without divine Appointment, any graven 
 Image or Likenefs of, &c. whereby all Images 
 upon their Coins were fuppofed to have been 
 forbidden, and this Image might, perhaps, have 
 been abufed to idolatrous or fuperftitious Pur- 
 pofes, as the Faces or Cherubic Emblems had 
 been, in copying their LikenefTes, and fetting 
 up Images fo copied in their private Houfes, 
 called Terapbim, to which they paid divine Wor- 
 ihip, and confulted them as real Divinities. The 
 making of thefe myfterious Emblems therefore 
 to, or for themfehes, CD 1 ?* for their private 
 Ufes, is abfolutely forbid by the fecond Com- 
 mandment, and the facred Emblems were allowed 
 to be only in the Tabernacle, Temple, and Sanc- 
 tum SantJorum. 
 
 If therefore it be allowed (as, I think, it muft 
 upon this State of the Cafe) that the Ke/ita, as 
 to the Name and Thing, did not exift, whatever 
 the Reafon might be, after the Delivery of the 
 Law at Sinai, we have a clear Proof that the 
 Traniactions recorded in the Book of Job muft 
 have happened before the Mofaic Difpenfation 
 took Place, as lb many of thefe Coins were 
 brought to Job upon this Occafion ; Every Man 
 brought * a Kcjita. Not- 
 
 * The original Words fignify One Kefita, each having 
 
 a feminine Termination, and therefore not to be rendered- 
 
 t a 
 
 
E L I H U 285 
 
 Notwithftanding the Difference above noted, Chap.IV, 
 concerning the Signification of this Word, I have 
 not met with any Place of Scripture where it 
 fignifies indifputably a Lamb, the Words for Lamb 
 in Exodus and Leviticus being no way related to 
 this. There is another Word for the Paflbver 
 Lamb, another for the Peace-offering Lamb. 
 
 An attentive View of this Paffage neceffarily 
 fixed my Eye, and kept it longer than it before 
 had been upon the Context, whereby I am fully 
 convinced myfelf, that Commentators have given 
 a low, unworthy, injurious Interpretation of the 
 grand Conclulion of this inftructive Hiftory. 
 We are directed by them to think only from the 
 B b 3 Narra- 
 
 a Lamb. For the fame Reafon, fhould it be urged, 
 that, upon the Suppofition of Job's offering a great Sa- 
 crifice for himfelf and Friends, each might bring a Lamb 
 for Job to offer in his Behalf, we mult fay that this was 
 not the Cafe, becaufe fuch Lamb, as an Atonement for 
 Sin, and as fuch typical of the Lamb of God who was 
 to take away Sin by the Sacrifice of himfelf, muff, have 
 been Male, and the Words would therefore, if this had 
 been the Senfe, expreffed fo much by being in the Form 
 of the mafculine Gender. I would obferve farther in 
 this Place, that had this Book of Job been written, as 
 fome learned Men have fuppofed, after the Captivity, or 
 in the Time of Ezra, it would probably have abounded 
 with as many Chaldaifms, commonly fo called, as the 
 Books of Daniel and Ezra. The ft might probably 
 have terminated the Words juft mentioned, as well as 
 many others, the Exchange of the £7 for p» the final 
 Nun for Mem, and other reputed Chaldaifms would have 
 been as frequent and obfervable in Job, as they are vifible 
 in the others. But every Reader may fatisfy himfelf that 
 they are not fo. 
 
2 36 E L 1 H U 
 
 Chap.IV. Narrative, that, after all was over, in Confidera- 
 tion of Job's being ftripped of all he had, his 
 Friends contributed fomething towards fetting 
 him up again, and as it were to begin the World 
 with. Upon this Occafion likewife they fuppofe 
 that there was great Feafting, and Merry-making, 
 and jovial Doings. Had the Courfe of this 
 Hiftory been attended to, fuch grofs Miftakes 
 could not have happened. We read, Verfe 10. 
 the Lord gave Job twice as much as he had be- 
 fore : After this every Man gave him a Kejita, 
 which, together with the Ear-rings, were, I 
 fuppofe, brought as Oblations to this great di- 
 ftinguifhed Patriarch. After what is faid in 
 Verfe 10. who can fuppofe that Job wanted any 
 thing to enrich himfelf? What Monarch, fo 
 immenfely rich as he was, could be fuppofed, 
 when reftored to his full Rights and Power, to 
 ftand in need of fo pitiful a Subfidy ? The Truth 
 of the Matter feems to have been this : Job was 
 now vifibly under the Care and Protection of 
 Heaven, the Favourite of the fupreme Being, to 
 whom the Difpenfation of the divine Bleffings 
 was committed •, the three Friends were pardoned 
 and accepted upon Job's praying for them. What 
 Wonder was it then that, upon hearing this Ac- 
 count, all his Brethren, &c. mould come to * eat 
 
 Bread 
 
 * The Word for Bread fignifies, in its primary Senfe, 
 I think, facrificial or facramental Food, ipfum facrificium, 
 fays Marius deCalafeo. It is ufed for War. Mr. Hutchin- 
 fon, I think, reconciles thefe different Senfes by fuppofing, 
 
 that 
 
E L I H V 2 8 7 
 
 Bread with him, &c. and make proper f Offer- Chap.IV. 
 ings, to receive the fame Bleffings vvhich others' 
 had done, *. e. to be pardoned and accepted by 
 the Prayers of this High-Pried. 
 
 I have no Doubt upon me, but that the Ban- 
 quet here mentioned was a religious one, a kind 
 of facramental or euchariftical Eating or Drinking, 
 fuch as paffed between Abraham and Melcbifedek. 
 Such an Act of public Homage and Grati&ude 
 was very feafonable, and a bounden Duty upon 
 this joyful Occafion, and was therefore moil pro- 
 bably performed by Job •, whofe Piety would 
 certainly induce him, and his pontifical Character 
 oblige him to appear and act in the moll high 
 Part and beneficial Office of the Patriarchal Dig- 
 nky, A religious Joy was certainly uppermoft 
 in the Breaft of the good Man upon this Occa- 
 B b 4 fion, 
 
 that this facrificial or facramental Food is the proper 
 Support of a Believer in his Warfare or Combat with 
 the grand Adverfary, and is the Prey which he gains 
 from him in every Victory over him, by which he is 
 enabled to make flill farther Conquefts over him. Thefe 
 are the opima Spolia, not to be hung up to difplay our 
 own Strength and Glory, but That of the true Jupiter 
 Feretrius, by whofe Help and Stroke this Bread and thefe 
 Spoils are obtained. 
 
 f Here the Offering of Ear-rings^ or ofrentatious 
 Ornaments, feems to be very pertinent, as an humble 
 Mind and the refigning up of all proud Thoughts was 
 thereby fignified, which was the necefiary Qualification 
 for receiving the Blefling ; and the Contribution of io 
 fmall a Sum as a Refit a from each Worfnipper and Peni- 
 tent might be fufficient, as the Mind is more regarded 
 than the Richnefs of the Oblation, where no particular 
 Offering is commanded. 
 
2 88 E L I H U 
 
 Chap.IV. fion, and took PoiTefiion of his whole Soul. 
 After the Vifion he had been honoured with, he 
 could have but little Relifh for the low Pleafures 
 of fenfual Gratifications, till that facred Im- 
 preflion grew more faint and weak by a frelh 
 Acquaintance and longer Converfe with worldly 
 Delights. 
 
 This Account of the Feaft, here related be- 
 tween Job, his Friends, Brethren, and Ac- 
 quaintance, makes the Conciufion ol the Hiflory 
 as grand as the feveral Parts which compote it. 
 The Hero's Character is complete : He is victo- 
 rious by the Affiftance and vilible Interpofition 
 of a real God, and is fo far from afTuming any 
 perfonal Merit to himfelf, that his firft Declara- 
 tion is a non nobis % Doniine, expreffed by a moft 
 folemn Recognition and the moft public Acknow- 
 legement of his Deliverer, with a grateful Com- 
 memoration of the Bleffings he had received. 
 
 o~ 
 
 Thus the Beginning and ConcluHon of the 
 Hiftory are uniform and confident. The Piety 
 of him who is the chief Subject of it is illu- 
 ftrioufly diftinguifhed, as he is perfected by Suf- 
 ferings, and more than Conqueror by Afflictions, 
 The original Exprefliens and Phrafeology ufed 
 herein (when explained aright) will confirm, I 
 think, the Interpretation here given. But I mull 
 be contented with throwing out Hints only, as 
 I have taken the Reader already too far out of 
 the Way, 
 
 XL 
 
E L I H U 289 
 
 XI. Chap. XIX. 25, &V. I need not tran-Chap.IV. 
 Icribe this PafTage, as the many and learned' 
 Comments upon it have been a Means of im- 
 printing it in the Memory of all who either read 
 the Scriptures, or hear them read, or are any 
 way folicitous about the true Senfe and Interpre- 
 tation of the moil important Places ; and as I 
 intend only to add a fhort Obfervation or two 
 to what hath been faid upon this Subject. 
 
 Bifhop Patrick fays, that St. Aujiin calls Job, 
 eximius Propbetarum, for this prophetic Account 
 of the Refurre&ion of the Body. If the com- 
 mon Tradition in ancient Times, mentioned by 
 Tbeopbanes, be true, viz. that Job was one of 
 thofe Saints who arofe from the Dead to attend 
 our Saviour in his Triumph over the Grave, fome 
 of the prophetic Defcriptions fet down in this 
 PaiTage may receive a more fatisfactory Expla- 
 nation, and a more fixed and determined Senfe 
 than hath as yet, I think, been given them by 
 any Commentators that have fallen in my Way. 
 By the latter Day is commonly underftood all 
 that Period which hath, and will pafs between 
 the two Advents of Chrift : Modern Jews fay, 
 that the Word ACHeRON fignifies lafi of all, 
 (there is no Hebrew for Day) by which Interpre- 
 tation Job mud mean, that when every Thing was 
 Jinijhed, the Redeemer mould appear upon Earth, 
 and as a mighty Conqueror * Jiand upon the 
 
 Earth, 
 
 * Bifhop Patrick gives the Expreflion this Senfe, 
 as de-th likewife the celebrated Crotiusy as cited by the 
 
 fagacious 
 
29 o E L I H U 
 
 Chap JV. Earth, or keep the Field of Battle, when the 
 great Adverfary the Devil fhould be defeated, 
 and not able to (land before him. This happened 
 as to our Saviour's Part immediately upon his 
 declaring, // is finijhed. At our Lord's Refur- 
 refbion, Job, if raifed at the fame Time, had 
 a*f" near perfonal View of him, which he pro- 
 mifed himfelf in this Prophecy, when our Lord 
 fhould Jiand laji of all, or when he had finifhed 
 what he came to do on Earth. But with regard 
 to the Chriftian Family or Church, lafiof all mull 
 mean the fecond Coming of Chrift, when he 
 mall come to take Vengeance of his Enemies, 
 and caft them with their Leader into the Lake 
 of Fire and Brimiione. Satan as yet, though 
 weakened, makes a flrong Fight of it againft 
 the Soldiers of Jefus Chrift, and takes many 
 Captive : Whereas when the Captain of our Sal- 
 vation fhall come again in his glorious Power, the 
 affrighted Arch-Rebel will difappear, and leave 
 the victorious Mefliah diftributing Honours and 
 Crowns to fuch as have diftinguifhed themfelves 
 by their Fidelity and Bravery in the Day of 
 
 Battle. 
 
 XII. 
 
 fagacious and learned Bifhop Sherlock, in the fecond Dif- 
 fertation, annexed to his Difcourfes upon Prophecy. 
 
 f The Word tranflated not another, fhould be ren- . 
 dered (as my learned Friend the Editor of the Hebrew 
 Bible, printing at Oxford, thinks) not at a Dijiance, e 
 hng'wquo^ that being the proper Signification of Z a R. 
 I would add here to this Obfervation, that the Words 
 rendered herej^r myfelfvNjSk mean for my Benefit. 
 
E L I H U 2Ql 
 
 XII. Ch. XXI. 30, 31, 32. That the Wicked Chap.IV. 
 is referved to the Dav of DeJtruZfion ; they jhall be 
 brought forth to the * Day of Wrath. Who jhall 
 declare his Way to his Face? and who jhall re-pay 
 him what be hath done ? Tet Jhall he be brought 
 to the t Grave, and Jhall § remain in the Tomb. 
 
 I fnall produce what I take to be a more 
 literal and juft Tranilation, fubmitting it to the 
 Learned. 
 
 For the Wicked Jhall be in Darknejs to, or fez 
 the Day of DeJtrutHon, he Jhall be produced^ or 
 brought forth at the Day of || Pajfages or Separa- 
 tions. The next Verfe as above, Verfe 32. But 
 or yet this very Perfon Jhall dejeend, or be brought 
 to the Graves or Receptacles of dead Bodies, but he 
 Jhall be awakened, or caujed to awake upon tie 
 Heap, the Tumulus, according to Stockius, who* 
 citing this very Place, tells us, that the Idea is 
 taken from Shocks of Corn built up in a pyra- 
 midical Form : Such we know were the royal Se- 
 pulchres of Egypt, and the common Repofitories 
 for the Dead moil probably imitated thefe in the 
 Form of their Structure. It has been cuftomary, 
 I fuppofe, for all People to raife fome Kind of 
 Tumuli or Tombs over the Dead. The Word 
 which I render Pajfages, or Separations, comes 
 from a Verb fignifying to pa Js over, or between, 
 
 fo 
 
 * Hebrew, Day of Wraths. Margin of the En^lijb 
 Bible. 
 
 f Hebrew, Graves. § Hebrew, Watch in the Heap, 
 fj Yabarot, fromYaBaR, 
 
2p2 E L I H U 
 
 Chap.lV.fo as to feparate, divide, go forth and From; 
 It is ufed to exprefs the Paging of the Lamp 
 between the Pieces of the Heifer, &c. when God 
 made a Covenant with Abraham : And as this 
 Separation of Abraham from Idolaters was figni- 
 fied in this Covenant or facrificial Act, the Word 
 has, in the Opinion of many, a religious Senfe, 
 and that the firft and beft Senfe of the Appella- 
 tive Hebrews is, Such as paffed over from Idola- 
 try to the Service and Communion of the true 
 God. Abraham's paffmg likewife out of his 
 own Country, and feparating himfelf from fur- 
 rounding Idolaters, was hereby expreffed. Ac- 
 cordingly, the Word here points out, I think, 
 that Separation and Divifion, which will be 
 made by Fire at the laft Day, and is typified and 
 prefigured by the other lefs important and more 
 particular Tranfitions and Divifions that may be 
 recorded. The other Word, rendered Jhall be 
 produced-, or be brought forth, fignifies to flow or 
 proceed from. Stockius thinks that the Noun, 
 as ufed in Pf. LXVII. 6. Then Jhall the Earth 
 yield her Increafe, Frutlum vel Proventumf, muft 
 here denote the Worfhippers of God, whom 
 the Earth and Seas muft give up at the laft Day. 
 
 The 
 
 * The Noun 7ranjitus, Vadum, Separatio, fee M. 
 de Calafio. It is rendered fometimes End or Ends, as 
 the Ends of the Earth, becaufe there the Trajefius, or 
 Pa/fage, and Separation begins. We call any particular, 
 Pcint, from whence we crofs any great Water, fuch a 
 Paffage. 
 
 f See M, de Calafio> with Shoutings as of a Trumpet* 
 
E L 1 H U 2 93 
 
 The Word inVerfe 30, tranflated in the Englijh Chap. IV. 
 Bible referved, fignifies to hide in Darknefs, and 
 to corrupt, according to Trommius •, fo that the 
 Senfe of the former Part of this Verfe muft be, 
 the Wicked (hall be covered under Darknefs and 
 Corruption to the Day of Deftru&ion, but then 
 he fhall be awakened, or caufed to awake (for 
 the Participle here ufed has the Senfe of a Verb 
 in * Hipbil) upon the Heap or Tumulus which 
 
 covers 
 
 * The 1 inferted before the laft Radical of this Word 
 proves that it muft be a paffive Participle, and not the 
 third Perfon Angular in the Future of Kal, as the Tran- 
 flations fuppofe it to be. Now Mafcleff tells us, that 
 the Future in Hopbal is the fame with that in Nipbal. 
 The Idea of the Verb, here rendered awakened, is given 
 and preferved in the Noun, which fignifies the Almond- 
 tree. Pliny, in his Nat. Hi/}. Lib. xvi. c. 25, fays, 
 <£ Ex his, quae Hyeme, Aquila exoriente (ut diximus) 
 ** concipiunt, floret prima omnium Amygdala, Menfe 
 " Januario. Martio vero Poma matura." And Dr. 
 Smith, in a Book already cited, pag. 161, obferving 
 that the Hebrew Name of the Almond-Tree, when ufed 
 as a Verb, is rendered advigilavh, fhews the Propriety 
 of the Noun's being ufed for the Almond-Tree by adding, 
 V Quae prima inter Arbores evigilat ', becaufe this Tree, 
 " before all others, firji waketh, and rifeth from its 
 " Winter's Repofe, &c." referring his Reader to this 
 very Paflage in Pliny. But St. Cyril of Jerufalem is 
 very exprefs and particular in making this Tree an Em- 
 blem of the Refurreclion of human Bodies, and pecu- 
 liarly defcriptive of it. Speaking of the fecond Advent 
 ofChrift, and the Signs accompanying it, he cites Ecclef. 
 xii. 5. where upon the Words k&ricn to apvyouhw, the 
 Almond-Tree foalljlourijh, he obferves, " fi? h t%r,yn\ai 
 «« <p*c», AMYrAAAON E A0o> Afta ts XEIMfiN'OS to TIA- 
 *' PEA0ON. (xeMe» h ?* 2f2MATA HMftN pi]* to* XEIMfl- 
 
 " NA, Ttlt AN0EIN E^emo* «>0s; : Quemadmodum vero 
 
 " Inter- 
 
294 E L I H U 
 
 Chap.IV. covers his Pody. It is then plainly afferted here, 
 that the full Punifhment of Wickednefs fhall 
 not be in this Life. The Wicked lhall die as 
 others do, or, in the Words of Job, They Jhall 
 He down alike in the Duft, and the Worms Jhall 
 cover them : The Difference will be noted and 
 felt in the Day of Wraths or Separations, when 
 they lhall be brought from their refpe&ive Pri- 
 
 fons 
 
 " Interpretes dicunt, Amygdalum florens Hyemls Tranji- 
 " turn fignificat, fie et Corpora nojlra, poft hujus Seculi 
 <e Hyemem, Jlorebunt Flore fupercoelefti." Cyril Hierof. 
 Catechef xv. pag. 215. Edit. Milks. As this Tree 
 feels the moft early Effects of the advancing Light, as 
 appears by the Rifing and Circulation of the Sap, before 
 the general Revival of the vegetable Creation, and by 
 putting forth its Bloffoms in January, it becomes thereby 
 a fignificative and exprefiive Emblem of a dead Body's 
 Reviving upon the firft Approach of the Sun of Righte- 
 oufnefs, the true Light, in the Morning of the Refur- 
 redtion. This Tree gives likewife with it the Idea of 
 hajlenwg, as it is fully explained, Jer. i. 11. and fq is 
 descriptive of that Hurry, which ail the Dead fhall be 
 in to appear before the Judgment Seat of Chnjl, when 
 Summoned, and made to awake, by the Sound of the laft 
 Trump. How the Tranflators could render thefe Words, 
 fhall remain in the Tomb, which is a contrary Senfe to that 
 here given, I muft leave the Reader to find out, if he can. 
 Inftead of the Body or Perfon's remaining in the Tomb, 
 which is under the Heap, or Tumulus, that covers the 
 Body, the Words cxprefsly fay, it, or he, fhall be upon 
 it, defcribing the fuppofed Attitude of the Body, juft 
 reicafed from the Prifon of the Grave, preparing or pre- 
 pared for its Trial, and hajlening to it. Even the Mar- 
 gin of our Englijh Bible fuggefts, that the Words may 
 be rendered, Watch upon the Heap : How then can it 
 remain under it ? Here is a noble Teftimony, giving 
 ftrength to, and beautifully illuftrating the Doctrine of 
 a Refurreftien, 
 
E L I H U 295 
 
 fons or Graves, to take their Trial : Then the Chap.IV. 
 Judge of all Men fhall openly declare to all the 
 World their Way^ their moft lecret, mod heinous 
 Offences, and after Sentence fhall make fuitable' 
 Retributions, according to the Merits and De- 
 merits of each Perfon. 
 
 It may be thought that I have faid enough 
 upon the PafTage above cited. But I cannot leave 
 this Chapter without giving the Reader a para- 
 phraftical Expofition of fome other Verfes in it, 
 which are fo curious in their Way, that, if it 
 may not be admitted as directly tending towards 
 the Point in V ; ew, it will, I hope, be favour- 
 ably received, as no unentertaining Digrefiion. 
 
 The Verfes are 27, 28, 29. Behold I know y 
 Sec. " I am not ignorant of your Slanders 
 *' againft me, how ready you are to pronounce 
 u me a grievous Sinner, ftained and polluted 
 M with fome capital Crimes, which have brought 
 " down thefe fevere Puniihments upon me, 
 •' though I would appear innocent in the Sight 
 44 of Men, and a Perfon of exemplary Piety and 
 * e Morality. You fupport this injurious and un- 
 *' charitable Opinion of me by appealing to the 
 •« Calamities that have befallen me: You taunt- 
 •' ingly alk, what is become of my Palace, the 
 " Place of my royal Refidence, the Houfe of 
 " Princes ? Suppofing that my Sins have pro- 
 " voked the Almighty to lay it in Ruins, and 
 " that the Dwelling-places of the wicked Sons 
 " of a wicked Father, though lately fuch fuperb 
 1 " Buildings, 
 
E L 1 H U 
 
 Buildings, have fufFered the fame Fate, on the 
 fame Account, and been made the Grave of 
 their Inhabitants by a fudden and terrible 
 DownfaL You have malicioufly acquainted 
 as many as you have met with palling that 
 Way with the ftrange Calamities that have 
 befallen me and mine, and defired them to 
 look after their ufual Tokens (Signa Viarum) 
 which ufed to ferve as illuftrious Directions in 
 their Journey ings. They would foon hear 
 and fee that their Places now were no more to 
 be found, and enquiring Travellers could only 
 be directed to the Ruins of thefe Buildings, 
 which might fhew the Situation from whence 
 thefe ftately Structures once pleafed and com- 
 manded the Eyes of every Palfenger." 
 I fhall only add here, that Schultens mentions 
 a Commentator on Job, called by him felix 
 Cerebri * Bolducius, who fuppofes that Job, as 
 Prince and Prelate, had two grand Palaces of 
 Refidence •, the firft, called here above the 
 Houfe of the Prince, another belonging to him 
 as Bifhop of a Cathedral ; and that his being fe- 
 queftered from the latter on account of his Le- 
 profy, was one of his great Afflictions. 
 
 XIII. Chap. XXIX. 19, 20. The Dew lay all 
 Night upon my Branch. My Glory was frefh in 
 me, and my Bow was renewed in my Hand, 
 
 This 
 
 * A French Capuchin, who wrote a Comment upon 
 *Jcb in two Folio Voh.me?, and another Work de Lege 
 Lata ante Mofen 3 at the Beginning of the laft ventury. 
 
E L I H U 297 
 
 This Chapter contains JoFs comfortable Re- Chap.IV 
 flections upon his former Conduct, under a State 
 of Affluence and Profperity ; and they afford 
 excellent Advice to all in fuch a State, to make 
 fuch a Ufe of the Blefling and Bounty of Hea- 
 ven, as may adminifter Confolation under any 
 great Change of Fortune and Condition. Upon 
 fuch Diftrefs, efpecially when it is fevere and 
 fudden, the Mind lays itfelf out to bring every 
 thing to Remembrance that may alleviate its 
 Burthen, and keep it eafy under the PreiTure of 
 Affliction. And nothing can be a greater Cor- 
 dial in a State of Adverfity, than a Confciouf- 
 nefs of having made a right Ufe of Profperity. 
 This was the Happinefs of Job, who was not 
 content with the bare Performance of his Duty 
 to God and Man, as his then prefent Circum- 
 ftances obliged him to do ; but his Thoughts 
 reached beyond this Scene of Action, this State 
 of Probation: He had confidefed what would 
 happen after hcjbould die in his Nefi. From the 
 great Favour of Heaven, which he had fo plen- 
 tifully experienced, he tells us what were his 
 Thoughts before he loft his Children and Sub- 
 ftance, concerning the Perpetuity of the Gran- 
 deur he enjoyed in a long Pofterity, after he 
 himfelf Jhould die in his Neji. This introduces 
 the Words above cited, which cannot be explain- 
 ed without realizing (if I may be allowed to fay 
 fo) t;he metaphorical Expreffions therein ufed. 
 The Reader muft judge for himfelf when I have 
 C c done 
 
298 E L I H U 
 
 Chap.IV. ^ one t hi Sj an d if he admits my Interpretation of 
 the particular Expreflions, he muft agree with me 
 in the Conclufion, which necefTarily follows from 
 Premises fo dated. By Dew is frequently meant 
 in the Language of the Scriptures, where the 
 Context will allow it, the Bleflings of Heaven, 
 fweetly diftilling upon and refrelhing the beloved 
 Children of God. There is fuch a Correfpon- 
 dence of the compared Ideas of the Grace orBlef- 
 fing of God and Dew, that the Subftitution of the 
 latter to fignify the former is more than bare Me- 
 taphor : It is Analogy, where the Nature of the 
 Thing reprefented is in lbme Meafure defcribed •, 
 it is an Image rather than a diftant, equivocal Si- 
 militude. By Night, I think, is meant the Night 
 of Death, which it fo often fignifies in the Holy 
 Books •, and the Words my Branch are an eafy 
 Metaphor to fignify his Offspring. After ac- 
 quainting the Reader, that the Words lay all 
 Night fhould be rendered in the future, * [ha.l 
 lie all Nighty the Senle of this former Part, pa- 
 raphrailically expounded, mult be thus, When I 
 die, the Bleflings of Heaven fhall or will defcend, 
 during my Night of Death and Continuance in 
 the dark Grave, upon my -j~ Offspring and Pofte- 
 
 rity, 
 
 * The Noun of the Verb, here translated pernoflabit, 
 /J. all lie Nighty fignifies an Inn or Houfe of Reception for 
 Travellers, who, after a Night's Lodging, proceed for- 
 wards to the End of their journey. 
 
 f A Commentator, cited by Schultens, fays, that by 
 the Words my Branch are underftqod the Sons of Job ; 
 and Schultens himfelf fays, that in this Paffage is contain- 
 ed an ample Declaration of job's Faith, his full Hope of 
 a happier State, b'c. 
 
E L I H U 299 
 
 rity, who mail be as great and profperous as their Chap.IV- 
 Father. 
 
 To proceed, My Glory, nova erit, fays Schul- 
 tens, fhail be * fre/h in me, my f Power and 
 Strength fhall be [| exchanged for the better, i. e. 
 fuch as will exceed any thing I have or ever had 
 of this Kind in Degree and Duration. And now 
 we may fairly declare and conclude what Job pro- 
 mifed himfelf and depended upon, as to himfelf, 
 after Death, if we fuppofe that he knew the 
 Meaning of his own Exprefiions. The natural 
 obvious Interpretation of his Words mull, I 
 think, be this, or he may be fuppofed to fay — 
 Though my Body muft reft in the Grave, as in 
 a Bed, and lie there all Night, during the whole 
 Time of its Separation from the Soul, in fuch a 
 State of Inaction and Infenfibility as feizes the 
 weary Traveller when he lays himfelf down to 
 reft after a fatiguing Journey, yet it will awake 
 and arife in the Morning of the Reftirreclion, 
 quite frefh and blooming with renewed and in* 
 creafed Life and Vigour, haftning with Joy to 
 the Place of its Settlement and fixed Habitation. 
 They, who fay thefe Things, plainly declare that 
 C c 2 they 
 
 * The Original gives the Idea of Renovation. In- 
 ftauration is ufed for Rebuilding the Houfe of God, for 
 Renewirg the Face of the Earth, Pf. CIV. New Hea- 
 vens mentioned in Ifaiab, &c. 
 
 f The Word here rendered Bow, when metaphori- 
 cally applyed to. Men, fays Stockius, fignifies their Power 
 and Strength. 
 
 U The original Word CHaLaPH has been already 
 confidered above, Chap. XIV. 14. 
 
5 oo E L I H U 
 
 Chap.IV. they look upon themfelves as only Sojourners here, 
 that they feek another Country, i. e. an heavenly. 
 
 XIV. Chap. XXX. 22, 23. Thou lift eft me up 
 
 to the Wind \ thou caufeft me to * ride upon it, and 
 
 dijfolveft my f Subftance. For I know that thou 
 
 wilt bring me to Death, and to the Houfe appointed 
 
 for all Living. 
 
 Upon the Certainty of his Death, and his be- 
 ing carried to the Houfe appointed for all Living, 
 Job founds his Affertion, that God would lift 
 him up to the Wind, that he would caule him 
 to ride upon it, and this to happen upon the Dif- 
 folution of his Subftance, Ecclef XII. 7. is the 
 bell Comment upon this Place, Then jhall the 
 Duft return to the Earth as it was, and the Spirit 
 fJjall return unto God who gave it. 
 
 By the Houfe appointed for all Living, the Ge- 
 nerality of Commentators underftand the Grave. 
 But whether that be the true Conftruction, the 
 Reader will judge when I have explained one or 
 two of the original Words: KeBeR is the com- 
 mon Word for the Grave, and not Beth, here 
 
 rendered 
 
 * The Orig. to ride, as in a Chariot. 
 
 f Heb. fignifies Ejfence, Exiftence, Subftance ; Scbul- 
 1cm fays that it implies the greateft Solidity, i. e. where 
 the Parts are moft clofely united. And where fhall we 
 find any thing under Heaven fully to anfwer thefe Ideas, 
 viz. diffolving the molt clofely compacted Subftance, 
 unlefs in the Diffolution of the Soul and Body of Man in 
 the Article of Death, when the Effence or eflential Parts 
 of Man are difunited, and the Union of Soul and Body, 
 which is the clofefl that we can conceive, is at once 
 difiblved. 
 
E L I H U 3 oi 
 
 rendered Houfe, fuppofed by fome to mean the Chap.IV. 
 Houfe or Repofitory of the Body, when dead. ' * 
 The Grave indeed is the general Place for fuch as 
 are buried, but there is no particular Place appoint- 
 ed as a common Receptacle, or as the Repofitory 
 of all human Bodies : Whereas here is plainly de- 
 fcribed, I think, a Place where all Living, as fuch, 
 fhall be gathered together. The Words for all 
 Living may be rendered for all Life. If fo ren- 
 dered, the Senfe will be determined j as, I think, 
 the mod abfurd Commentator will not fay the 
 Grave is appointed for Life. The Rabbies in- 
 deed have told us that the Word for Life (when 
 not attributed to the Deity) is plural, but this is 
 not always true. In this very Book it is ufed twice 
 in the fingular by Job himfelf, and interpreted 
 my Life, Job VII. 7. X. 1. 
 
 But the Meaning of thefe Words, all Living, 
 will perhaps be more fatisfactorily explained, if 
 we look back to the firfl Ufe and Occafion of 
 them, which was very early, and upon a moft 
 remarkable Occafcon, viz, that of Adam's calling 
 his Wife's Name Eve, becaufe, fays the Text> 
 fie was the Mother of all Living, which are the 
 very Words ufed here in Job. W T hen the Words 
 are rendered all Life, then the Semen fanftificans 
 (as Divines fpeak) our blefled Redeemer, muft 
 be underftood •, otherwife, according to the pre- 
 fent TranQation, the Semen fanffificatum, all fuch 
 as fhall be fanctified, muft be meant : So that 
 the whole human Race, Bad as well as Good, are 
 not comprehended under this Defcription, the 
 C c 3 Good 
 
302 E L I H U 
 
 Chap. IV. Good only, or fpiritual Life, being here ficrni- 
 fied. This Kind of Life, or that Part of good 
 Men which is the Subject of it, and gives them 
 the proper, peculiar Denomination of the Living, 
 is immortal : As therefore the Living j n this Senfe 
 never die, no Grave can receive them or be ap- 
 pointed for them ; fo that the Houfe appointed for 
 all Living muft be a Place appointed for Immor- 
 tals only, and the Spirits of jufl Men made per- 
 feft*. The Reader will be fully fatisfied of the 
 Juftnefs of this Interpretation, by confulting the 
 learned Heidegger : But as the Book is not fo 
 common as one would wilh it fhould be, I 
 fhall tranfcribe and fubjoin what may be fufR- 
 cient to fupport what is here offered f. But 
 moreover, the other textual Word in Regimen 
 
 with 
 
 * Where the Soul of Chrift, during the feparate State 
 of its Exiftcnce, made its abode; That Paradife to which 
 the penitent Thief on the Oofs was tranflatcd at his Dif- 
 folution, together with our Lord. 
 
 f " Ad Semen Mulieris pertinet ^|7 7D, omr.e Fivens, 
 " nam Semen Mulieris non efle nifi Sanftos patet, o,uia 
 " difcernitur a Semine Serpeniis ; quod funt improbi Filii 
 " fecundum Originem Carnis let Sanguinis ex Eva, per 
 " Reputationem vero, et Ingenii Similitudinem, Filii 
 *i Maligni, Matth. XIII. 38. Filii Diaboli, I Jo. III. 10. 
 " Progenies Scrpcntum, Matth. III. 7. 
 
 " Semen Mulieris illud eft, cujus ilia per Promiflicnem 
 " facta eft Mater. At mox poft Promiflionem intel- 
 " lexit Jdamusfoctam effe Evam, if\ *7% tTtti Matrem 
 " omnis Viventis, fpiritualem Vitarn. Nimis enim exile 
 " eft, ft de Vita naiurali explicetiir. Cur enim, fi ob 
 " Principium anhnalis Vita; Eva dicta eft, nm ante 
 *' Lapfum hoc ei Nomen inditum ? Cur jlathn pojl 
 li Protnijfionem, per quam et ipfa Eva vivificata, et re- 
 
 « vera 
 
E L I H U 303 
 
 with Beth, and tranflated appointed, requires, IChap.IV. 
 prclume, the Conftruftion which I have offered. 
 The Verb of this Noun, or Participle, fignifies 
 to ajfemble upon a great and folemn Occafwn. The 
 hemantick Noun derived from it, here ufed after 
 Beth, fignifies both the Place, Bufinefs, or Per- 
 fons appointed or convened, ex conditio, upon the 
 Appointment, Command, and Defignation of 
 fome Perfons having full Authority to call ftich 
 AiTemblies, and make fuch Appointments : The 
 States of Kingdoms lb convened, the Uoutrfy^ig, 
 Conventus publicus, or national Congregations of 
 the People are defcribed by this Word. So here 
 it muft denote that Place and thofe Perfons, all 
 Living, who mall be fummoned by their Creator 
 and Redeemer to meet him, when he fhall call 
 them, and to attend him at"the Jaft Day, accom- 
 panied with the Angels and illuftrious Hoft of 
 Heaven. Our Lord is the true * Jfaph, who 
 will gather the Elect together from every Qiiar- 
 C c 4 ter 
 
 *f vera facia eft Mater omnis Viventis in Spiritu, cum 
 " ante ipfum etiam Adamum videatur Promiflionem am- 
 <c plcxa, ac ita, ut ex Promiffione captatam Occafionem 
 " Nomenclaturae appareat ? Eva igitur facia Mater Sc- 
 " mints viventis, quod duplex eft, vivijicans et vivifca- 
 tl turn, fanSliJicans et fanftijicatum ; vivijicans et fancli- 
 *' ficans eft Chrijlus, vivijicatum et fanftificatim Fideles, 
 " Utrique ex uno. Heb. XI. n." Heideg. HJi. Pa- 
 triarch. Exercit. III. p. 86. See likewife RomanslX. 8. 
 
 The converted Jew cited in the Prel. Difc. in his 23d 
 Page has made the following Remark, c That Eve was 
 * called the Mother of All Living, as being the primitive 
 < Mother of the L O R D of Life.' 
 
 * This Word is, by Interpretation, I will gather. 
 
Chap.IV. ter under Heaven at the Time and Place appoint-* 
 ' ed, and has Iikewife appointed tor * All Living 
 
 a proper 
 
 * The Reader will obferve from what is faid in this 
 Place, that this Phrafe of the Houfe appointed for All 
 Living muft be underftood of two different States of Ex^ 
 iftence, and that the Word Living admits of two Senfes. 
 The firft State of Exiftence, which thefe Expreflions re- 
 fer us to, is that of departed Souls in general, where 
 they remain or are kept for their final Trial and Sentence. 
 And this was well known to the ancient Jews by the 
 Name of Seol, Tltt&\ comprehending Paradife, the 
 iuppofed Apartment of good Men, and Geenna* the Place 
 of the Wicked. Bochart's Pars Poftcrior Hier azoic cites 
 Authorities from the Rabbies to confirm this Account of 
 the Jewijh Opinions upon this Subject, as they are here 
 ftt down, which the curious Reader may read, for far- 
 ther Satisfaction, at Page 801, 8c2. Edit. Cadomi, 1663. 
 
 " Uno eodemque Momento Corpus Fojfce ( f"lR£*, 
 cc expl. P. 152. ) deftinatur, et Anima tu Seol. Cogor 
 <c Hebraice loqui, faith Bochari, quia Latvia vox nulla 
 i c fuppetit, qua Hebraicam fatis exprimit." From the 
 fewijli Notions of Seol, above given, the Word Living 
 muft require two Senfes, applicable to the two different 
 Conditions here fuppofed of Good and B"d. The Good, 
 only, in whom the fpiritual Life was never extinguished, 
 are to be called, in the trueft and higheft Senfe, The 
 Living, and moft properly ftyled hmmrtals, as the fecond 
 Death has no Power cyar them. The Bad may be called 
 Living in a fecondary Senfe, as they have a Soul that can- 
 not die, though they have loft the Spirit or fpiiitual Life, 
 which is the firft and moft noble Part of the human Com- 
 polition, and the only One whereby Man may be pro- 
 perly faid to Live. 
 
 But 2dly, By the Houfc, Sec. is meant the Place ap- 
 pointed for the general Rendezvous of the whole human 
 Race at the Lafr Day, with their Souls and Bodies re- 
 united, trembling, and expecting their final Doom. 
 O fave me, Pow'r 
 Of Pow'rs. fupremey in that tremendous Hour / 
 Dr. Young on the Laft Da. 
 
E L I H U K 3 o 5 
 
 a proper Place of Refidence during the interme- Chap.IV. 
 diate Time. 
 
 This Verfe therefore, rightly rendered, muft, 
 I think, run thus, And the Place of Appointment , 
 or what is folemnly appointed for the Reception of 
 all Living. In common Reading the Senfe is flat, 
 not worthy the infpired Writer, faying only that 
 Job would die, and be buried. But fuppofing 
 that this Conftruction be right, he afferts fome- 
 thing more great, and confident with what he had 
 before maintained ; that after Death he fhould 
 go to, and make one amongft the Good and 
 Holy, departed this Life in the Faith and Fear 
 of God, or in the true Senfe of the Phrafe, be 
 gathered unto his Fathers, unto Abraham, and 
 other good Men, then living ; for God, who 
 was their God, is not the God of the Dead, 
 but of the Living : All fuch live unto him, 
 and in their beft Part never die. Where* 
 fore our Saviour's Saying to the Jews (John 
 VIII. 51, &c.) If a Man keep my Saying, he Jhall 
 never fee Death, underitood in the Senfe here 
 given, is upon divine Authority literally true, 
 without the Help of any Metaphor ; for the fpi- 
 ritual Part of fuch as are fandi£ed, Jhall never 
 tafte of Death. 
 
 I mud refer the Reader to one PafTage more, 
 if he mould ftill be of Opinion that Elihu was a 
 mere Man, and as fuch fallible : It is that re- 
 markable Recapitulation of Job's Offence, and 
 the Subftance of the Difpute between God and 
 3 him, 
 
306 i E L 1 H U 
 
 Chap. IV. him, delivered by the Lord himfelf out of the 
 Whirlwind. 
 
 XV. Chap. XL. Ver. S. fcfr. Wilt thou alfo 
 difanul my judgment f wilt thou condemn me, that 
 thou may eft be righteous ? haft thou an Arm like 
 God ? cr canft thou thunder with a Voice, like 
 him f Deck thy/elf now with Majefty and Excel- 
 lency, and array thyfelf with Glory and Beauty. 
 Caft abroad the Rage of thy Wrath ; and behold 
 every one that is proud, and abafe him. Look on 
 every one that is proud, and bring him low ; and 
 tread down the Wicked in their Place. Hide them 
 in the Duft together, and bind their Faces in fe- 
 cret. Then will I alfo confefs unto thee, that thine 
 own Right-Hand can five thee. 
 
 Can any reafonable Man, who reads thefe 
 Verfes with Attention, any longer doubt what 
 was the Crime of Job, and confequently the De- 
 fign of this Conference, and of the penning of 
 Book ? To warrant the Propriety of this 
 Conclufion in the 14th Verfe, Job muft have af- 
 ferted, that his own Right-Hand, /. e. his own 
 Strength and Abilities, could fave him, without 
 the Affifrance of Him who was Benjamin, the 
 Son of the Right-Hand of Power, the only one, 
 whofe peculiar Office and Glory it was to fave, 
 in the Scripture Phrafe, mighty to five ; which 
 no one but he who was God, as well as Man, 
 could do, which is fuggefted in the Queftions 
 contained in the VerJfes above cited. And now 
 I may affume and apply the Words of St. John, 
 
E L I H U 307 
 
 ufed upon another Occafion, in his id Epiftle, Chap.IV. 
 Chap. V. Ver. 9. If we-receive the Witnefs of Men, ' 
 the Witnefs of God is greater. 
 
 The Confiftency of the general Tenor of the 
 Book of Job, with the Hypothefis above ad- 
 vanced, mud, I think, appear from the Texts 
 now cited. The Opinion likewife of thofe Times 
 concerning the fundamental and mod important 
 Truths of Religion, with the prevailing Error 
 of that Age, may, I think, be clearly feen in the 
 Paffages explained in this Chapter. 
 
 CHAP. V. 
 
 ObjeElions anfwered. 
 
 HAVING already, in the Progrefs of this Chap. V. 
 Work, cleared my Way, as well as I could, ' 
 by the Removal of many leiler Difficulties, and 
 the Solution of incidental Doubts as they oc- 
 curred, and feemed to obftruct the PafTage to my 
 purpofed End, I proceed now to anfwer fome ca- 
 pital Objections which will probably, and may 
 plaufibly be made to what is here fuppofed con- 
 cerning the principal Defign and Scope of the 
 Book of Job. Thefe I have referved for a more 
 particular and didinct Confideration •, and I (hall 
 produce fuch as appear to me confiderable enough 
 to deferve more fpecial Notice, after the mod 
 
 impartial 
 
308 E L I H U 
 
 Chap.V. impartial Review of this Argument, and what 
 hath been faid upon it. 
 
 I. That which appears in the Front, and feems 
 to be the mod formidable of any, is this : Good 
 and learned Men, ancient and modern Writers, 
 have thought the firft Scope and Ufe of this di- 
 vine Book was the Exhibition of a perfect and 
 illuftrious Pattern of Patience, to encourage the 
 Conftancy, and fupport the Spirits, of all good 
 Men under the Trial of Afflictions. The learned 
 Cocceius introduces his Comment upon Job with 
 this Declaration, as though it was a fettled and 
 agreed Point, and claims the Authority of St. 
 James, as he was underftood and quoted by St. 
 Cyprian, &c. in fupport of this Opinion. 
 
 As the Strefs of this Objection feems to reft 
 upon the Authority of St. James, if the Founda- 
 tion fails, the Super ftructure muft fink. This I 
 think will be the Cafe upon Examination. Let 
 us hear what St. James faith : 
 
 * Take, my Brethren, the Prophets, who have 
 Cpoken in the Name of the Lord, for an Example of 
 fuffering Jfflitfion, and Patience. Behold we count 
 them happy which endure. Ye have heard of the 
 Patience of Job, &c. St. James was comforting 
 the finking Spirits of the new Converts to Chri- 
 itianity under a Variety of Difcouragements and 
 Sufferings, under which they groaned, being 
 hourly threatned with the Lofs of every tempo- 
 ral PoiTeiTion, and Life itfelf : And as Examples 
 
 * Jamei V. ic, II, 
 
 have 
 
E L I H U 309 
 
 have generally a more forcible Weight than mere Chap. V. 
 fpeculative Reafonings or Arguments, unfupport- 
 ed by pertinent Inftances, the Apoftle refers them 
 to the mod illuftrious Patterns, for their Comfort 
 and Imitation, to be viewed in the faithful Hiftory 
 of the Holy Books. After placing the Prophets 
 before them, as deferving the firft Place and No- 
 tice, he adds, Ye have heard of the Patience of 
 Job. Upon a Parity of Reafon it may be laid, 
 that the principal Thing to be learned from the 
 Prophets is an Example of fuffering Affliction, 
 and Patience : Nay thefe feem to be the Exam- 
 ples chiefly recommended by the Apoftie for this 
 Purpofe ; whereas Job, by the more indirect 
 Manner of mentioning him in the ExprefTions, 
 ye have heard " of, &c. feems to be added as an 
 After-thought (humanly fpeaking) or for fome 
 particular View, arifing from the then Circum- 
 ftances of Things, and Perfons. * Job feems to 
 
 have 
 
 * For the like Reafon Job feems to be named as one 
 of the celebrated Triumvirate with Noah and Daniel, viz. 
 to comprehend the whole human Race till that Time* 
 Noah was the Reprefentative of the antediluvian and pofl- 
 dihivian Church in the holy Line from Shem ; Daniel re- 
 prefented the People of God under the Mofaic ©econo- 
 my ; and Job is added as the principal Perfon amongft, 
 or Reprefentative of the Gentiles, or fuch as were without 
 the Pale of the Church, or Covenant, though occafionally 
 admitted to fhare in the Bleflings of the right Line, or 
 covenanted Sons of God : So that the Argument drawn 
 from the Order wherein thefe Three are named, to prove 
 that Job lived after Daniel, feems to be founded upon 
 what was no way intimated or intended here. Upon 
 fuch Kind of Reafoning we may fay, that Job lived not 
 
 long 
 
3io E L I H U 
 
 Chap.V. have been mentioned upon this Occafion, not as 
 though he was to be marked out folely and prin- 
 cipally for this Purpofe (for the Prophets ftand 
 before him,) but he was fuperadded to the Pro- 
 phets, as the moft eminent Inftance of fuffering 
 Affliction, and Patience, in the Patriarchal State, 
 or amongft the Nations. Some of the new Chri- 
 ftians, the Gentile Converts might probably be 
 more attentive to an Example taken from amongft 
 the Nations. The Apoftle may be likewife fup- 
 pofed hereby, in citing fuch an Example, to pro- 
 voke the Jewijh Converts to an holy Jealoufy 
 and Emulation, taking from them at the fame 
 Time an Occafion of boafting that fuch heroic 
 Virtue was not to be found without the Limits 
 of Judea, or unlefs amongft the direct Defen- 
 dants of Abraham. Thefe, I think, may be fair- 
 ly fuppofed to be St. James's Reafons, or fome 
 of them, for alledging the Example of Job here 
 in the Manner he does, and what he had chiefly 
 in View in the Courfe of his Argument and Ex- 
 hortation. That this indeed was the Whole or 
 his Ddign with regard to Job, and the Argu- 
 ment of the Book of Job, will appear the more 
 probable when it is confidered, that the exem- 
 plary Patience of Job makes but a fmall Part of 
 the Book. Accordingly, the marginal Note of 
 
 the 
 
 long before the Nativity of our Lord, inafmuch as he is 
 mentioned by St. James after the Prophets, who, accord- 
 ing to St. Matthew XI. 13. propbrfied, and according to 
 St. Luke XVI. 16. ivere until John. 
 
E L 1 H U 3ii 
 
 the Englijh Bible upon this Scripture of St. James, Chap.V. 
 refers only to the former Part of the firft and fe- 
 cond Chapters of that Book. Job's Steadinefs 
 indeed, and Patience under the accumulated Evils 
 there recited, render him an Inftance and Exam- 
 ple deferving the high Honour of an Apoftle's 
 Praife and efpecial Recommendation : But even 
 the divine Declaration and Teftimony of his un- 
 blameable Behaviour upon thefe fevere Trials 
 leave Room to fuppofe, that his whole Conduct, 
 and all his Speeches, were not fo commendable 
 or defenfible. At the End of the firft Chapter it 
 is faid, In all this Job finned not, nor charged God 
 jooljjhly. In the fecond Chapter, after his endu- 
 ring fo bravely the Infliction of the Boils, and re- 
 futing ftrong Temptations, it is faid, In all this 
 did not Job Jin with his Lips ; and furprizing it 
 is that Flefh and Blood could endure fo much 
 without finning with the Lips, when a fortieth 
 Part of his Sufferings would, I fear, provoke 
 many a nominal Chriftian to utter the mod pro- 
 fane Reinonftrances and direful Imprecations, 
 But thefe Words plainly direcl us to a farther 
 Search, to know whether ^^ upon any other Occa- 
 fion charged Gcdfoolijhly, or finned with his Lips : 
 I followed this Direction ; how fuccefsfully mull 
 be fubmitted to my Reader's Judgment. But 
 we may as well form a Judgment of the firft De- 
 fign and principal Ufe of a fuperb Edifice from 
 a View of the Portico only, as of fo auguft an 
 Hiftory from the Introduction to it. By the 
 
 Rules 
 
312 E L 1 H V 
 
 Chap.V. Rules indeed of Symmetry and Proportion, the 
 Grandeur and Magnificence of both may be efti- 
 mated by fkilful Judges : Such will not be de- 
 ceived in their Expectation in the Application 
 of thefe Rules to the Introduction of the Hiftory 
 of the Book of Job. But in that, or any other 
 Introduction, we muft not expect to find the di- 
 ftinguifhing Character and principal Aim of the 
 Hiftorian. One Ufe, and a great one, of this 
 Book, is certainly an Example of fuffering Af- 
 fliction and Patience, particularly taught in the 
 Introduction -, but many others, and a more ge- 
 neral and important one is to be looked after in 
 the Body of the Work. Afflictions, we know, 
 are fent for various good Reafons ; not from any 
 Delight taken by God in punifhing Man, but 
 for the Correction of fome hidden Vice, for bring- 
 ing to Light fome great, referved Virtue, which 
 could not be placed in a proper Expofition, or 
 receive fo fine a Polifii, without being caft into 
 the Furnace of Affliction. By taking the Me- 
 thod juft mentioned, and the Enquiry here made, 
 I have traced, I think, this intricate and troubled 
 Stream to the Fountain-Head, and found a Key 
 to open the principal Meaning and Scope of this 
 Hiftory. 
 
 II. Another Objection may be taken from what 
 the infallible judge of all Men declares concern- 
 ing Job, that he was * perfetl and upright, and 
 
 one 
 
 * Upon Mr. Hutcbinfons, (s'c. Suppontion, that one, 
 and perhaps the primary Occafion of this Book, was to 
 
 convince 
 
E L I II U 313 
 
 GYu. that feared Co J, and efebewed Evil. How Chap.V. 
 then can this Character be reconciled with the 
 Charge fuppoftd to be exhibited againft him by 
 Eiibu, and With the Punimments, due only to 
 Sinners, inflicted upon him ? 
 
 This feemingly ftrong Objection will, I think, 
 foon appear, upon a fhort Examination, to aftift 
 and confirm the prefent Argument. 
 
 This high and divine Teftimony of the diftin- 
 guifhed, fuperior Excellencies of this eminent Pa- 
 triarch will not, I hope, be underftood to imply 
 abfolute Perfection, that Job was without Sin, or in 
 an impeccable State. Cccceius, who fpeaks of him 
 in the highelt Terms, thinks it neceffary to inter- 
 pofe a Caution in this Refpect, " Dicere autem ullum 
 ** Hominem abfque peccato fuiffeaut ejfe, maximum 
 " Mendacium eft," are the Words of this learn- 
 ed Writer: And if Cocceuts were filent, we have 
 Apoftolicai Authority for afferting that fueh hu- 
 man 
 convince the People of that Age, that the true God was 
 fuperior to the fuppofed Deities of that Time, or that the 
 God of Heaven was above the Operations of the Air 
 and Elements, or the Prince of thofe Powers, the Cha- 
 racter of perfeft and upright is abfolutely and literally 
 true. Mr. Hutchinfon therefore fays truly, that f ." in 
 " this Cafe Job was pcrfefl and upright " as he refilled 
 Satan's Temptations, by refufing to pay Homage to the 
 Heavens, or Fire, Light and Spirit, though Satan, by the 
 Permiflion of God, had employed the Artillery of thofe 
 Agents to terrify him into an Obedience to, and Worfhip 
 of them, by the dreadful Havock made by them in the 
 Family and Fortune of Job, as defcribed in the firft Part 
 of the Hiftory. 
 
 * Ejfay towards a Natural H'iftory of the Bible* 
 
3 i 4 E L 1 H U 
 
 Chap. V. man Pretenfions are falfe and arrogant. But Job 
 was doubtlefs, compared with other Men, per- 
 fect and upright. He was probably the beft, as 
 well as one of the greateft Men of the Eaft, was 
 not ftained with any fcandalous Immoralities, and 
 was conftant in attending the public Worfhip of 
 God. His Difpofition was good, and his Con- 
 duct exemplary. And fuch a Character was 
 neceffary to fupport and eftablilh the Point, 
 which was intended to be proved by the Courfe 
 and Progrefs of this Narrative. The Inference 
 mere particularly pointed out hereby was plainly 
 this •, if the moll perfect and moft upright Man 
 within our Knowlege, or the Reach of Tradition, 
 or Hiltory, I may add (if lb much be not im- 
 plied in per/eft ) if a Perfon of the moft exten- 
 iive Capacity and Knowlege of Things human 
 and divine, be notwithftanding a Sinner, and an 
 ignorant Pretender to Science in the Sight of 
 THE Creator, what Authority can any mere 
 Mortal have for fetting any high Value upon 
 himfelfon account of his intellectual, moral, or 
 religious Attainments ? A Perfon lefs diftin- 
 guilhed, or of an inferior Character, could not 
 have anfwered the Defign of Providence in this 
 Matter, and Nothing lefs than fuch a Hero, who 
 had carried human Virtue to the higheft Pitch it 
 had arrived to, or would probably ever reach, 
 one Inftance alone excepted, could have taken 
 away all Foundation of boafting, or trufting in 
 perfonal Righteoufnefs, and the Excellency of 
 4 human 
 
E L I H U ji| 
 
 human Underftanding, called by fome the Per- Chap. V. 
 feftion of Reaicn. Poor modern Self-Idolaters, 
 compared with this illuftrious Pattern, might, if 
 that were poiTible, be humbled by fuch a Repre- 
 sentation j though perhaps fome of the pert Ones 
 may fay they could anfwer fome of the * Quef- 
 tions that puzzled Job. I wifh they deferved 
 fuch a Teftimony of being upright, fearing God, 
 and efchewing Evil : But whether this Character, 
 or the Piclure of Job's Adverfary, the s^Gg®* 
 a»0fww©-> -f-, as drawn by Cocceius, defchbes them 
 more truly, muft be fubmitted to impartial 
 Judges. 
 
 There is no Occafion, I think, to take parti- 
 cular Notice of what is faid of Job in the 7th 
 Verfe of the laft Chapter, where the Lord de- 
 clares that Job had fpoken of him the Thing that 
 was right : This Declaration can relate only, I 
 prefume, to Job's Confefiion and Acknowlege- 
 D d 2 ment, 
 
 * Such as think themfelves to be philofophical Adepts, 
 long initiated into the Myfleries of Nature, and fpeak 
 from fure Experience, may be apt to fay that Job was 
 only pro Mis Temporibus eruditus. 
 
 f " Vult Satanas nos ex Sede noftra, quantum in fe 
 " eft, depellere : E6 funt comparata, tx <m£Vfialnici tjj; 
 «' -croi/rjfiot-. fpirituale; Nequitia-, hi e. omnis Subtilitas 3 
 <c ft£9s^£ia, Verfutia, omne Stratagema, omne Telum, noa 
 ** corpora le fed fpirituale ■$ omnis Strenuitas, Vis, Potentia % 
 tc Diligent ia Neqnitia exercendcs et patrandce idonea , 
 '* quae non vulgaris eft, et humi ferpens, fed efferens in 
 " Ccelum, ufque ad ipfum Tribunal Dei 9 et omm Occa- 
 " fione, ft indormefcamus, et Latus ei nudemus, per 
 " horribilcs Criminationes nos reos agens," Co((, in 
 Job, p. 24. 
 
316 E L. I H U 
 
 Chap.V. ment, contained in the 2d, 3d, 4th, 5th, and 
 above all 6th Verfe of the laft Chapter, which 
 the three Friends had not fubmitted to, or joined 
 in •, on which account the Wrath of God was 
 kindled againft them. No Argument therefore 
 can be drawn from hence to prove that Job had 
 not been a Sinner with his Lips. 
 
 III. A third Objection may feem to arife from 
 the Facts above ftated (which are, I humbly 
 think, vindicated, and fufficiently eftabiifhed) 
 concerning the Doctrines of Righteov.fnefs, a fu- 
 ture State, the two Natures of Chrifl, &c. being 
 known and revealed in the early Ages we have 
 been confidering : If they enjoyed fo full a Re- 
 velation, lb ftrong a Light as to fee clearly thefe 
 great myfterious Truths, to look into the other 
 World, and to behold, as it were, the Heavens 
 opening, and difcovering the Mefiiah, as he was 
 to appear and act in the Fulnefs of Time, what 
 Advantage hath the Chriftian above the Patriar- 
 chal, or Mofaical Difpenfation ? 
 
 I beg leave to anfwer in the Words of St. Paul 
 upon a like Occafion, much every Way, chiefly be- 
 caufe unto us are committed the Oracles of God ; 
 as well fuch as were delivered by the fupreme 
 Legiflator himfelf and his Apoftles, as what were 
 contained in the Canon of the Old Teftament, 
 which God fpake by the Mouth of all his holy 
 Prophets fince the World began. 
 
 To be a little more particular concerning the 
 
 Benefits and Excellency of the Chriftian Difpen- 
 
 4 fauon. 
 
E L I H U 317 
 
 fation. We have thereby an Exemplification ofCbap.V. 
 what was before in Type, Figure, Prophecy, and ' 
 Promife only. The Hiftory of the Incarnation, 
 Sufferings, Death, Refurrection, and Afcenlion 
 of our Bleffed Saviour give a fatisfactory Evolu- 
 tion of what was before in a great Meafure folded 
 up, and covered by a Veil, opening what was 
 wrapped up as to the Manner of its Publication. 
 Without this Revelation, the grand Scheme of 
 our Redemption mull have been left quite rude 
 and imperfect, like the Ichnography of a Build- 
 ing, or an unfiniihed Plan, never carried into 
 Execution. 
 
 One Inftance may fuffice here to prove this 
 Point. Had not the Refurrection of Chrift been 
 verified and realized, according to the Predicti- 
 ons of the Prophets concerning this grand and 
 important Event, all the Morality of Religion, 
 and the mod careful Conformity to the Duties 
 and Precepts of the fecond Table would have 
 been ineffectual towards taking away Tranfgref- 
 fion, or giving any Title to immortal Happi- 
 nefs *. If Chriji be not rifen, then is our Preach- 
 ing vain, and your Faith is alfo vain. The lail 
 Difpenfation is a Difpenfation of Facts, and there- 
 fore Truth is faid to come by Jefus Chriji, and in 
 him, or in the feveral Parts of what he did and 
 iuffered, the Promifes, &c. were Tea and Amen, 
 Doctrinal Points, properly fo called, as neceflary 
 D d 3 for 
 
 * If Jefus be not rifen^ fays an Apoflle, ye an yst t* 
 your Sins. 
 
3 i8 E L 1 H U 
 
 Chap. V. for the Faith and Direction of all, were, with 
 fome circumftantial Variations, revealed originally 
 to all. But the Sins of Man made it as neceffa- 
 ry, as it was merciful, to contract the Rays of in- 
 fpired Light, that, inftead of its being totally loft 
 in an univerfal Darknefs, it might be preferved 
 For the Benefit of Mankind, and mine forth again 
 in fome future convenient Seafon with renewed 
 and univerfal Luftre. This happened when Grace, 
 as well as Truth, came by J ejus Chrijl. To him 
 we owe the Comforter, which is the Holy Ghoft, 
 who enabled the Apoftles by their Preaching to 
 enlighten the dark Corners of the Earth, whofe 
 Sound went into all the Earth, and their Words unto 
 the Ends of the World, as exprefsly predicted, 
 Pf. XIX. 4. 
 
 Some indeed have fuppofed, that the great 
 doctrinal Point concerning a future State, where- 
 upon Religion refts moft fecurely, as its fureft 
 Foundation, and rifeth moft triumphantly, was 
 not revealed till the laft Days, becaufe it is faid 
 that Life and Immortality were brought to Light 
 by the Gofpel. But the Words by no means carry 
 fuch a Senk, or juftify fuch an Opinion. 
 
 Bringing to Light aptly fignifies taking Things 
 out of the Shades and Qbfcurity of the prop he" 
 tic Drefs, and ExprefTion, and giving them all 
 the Illustration of Reality and a full Expofition*. 
 
 Though 
 
 * Cyrus, and what he was to do with relation to God's 
 People, were foretold two hundred Years before the Birth 
 
 of 
 
E L I H U 319 
 
 Though a Refurrection had been taught, yet ftChap. V. 
 was more fully explained and demonftrated by 
 the Refurreftion of our Saviour, and of the Bo- 
 dies of luch Saints as then arofe and appeared 
 unto many. 
 
 Hence St. Paul reafons, If Chrifl berifen, how 
 fay fome among you that there is no Refurreftion of 
 the Dead ? This explained the Doctrine fo fully, 
 as to leave no Room for Doubt and Scruple, 
 though * Mofes had fhewn before that the Dead 
 mould be raifed. But now this Light was to 
 fpread, and to be a Light to lighten the Gentiles y 
 of whom this Text, according to many learned 
 Commentators, is therefore j principally to be 
 under flood ; as to them like wife, at the fame 
 Time, the Doctrine of Righteoufnefs was to be 
 revealed for their Comfort and Reliance, accord- 
 ing to the Prediction, his Righteoufnefs hath he 
 openly fhewed ( or revealed ) in the Sight of the 
 Heathen, Pf XCVIII. 2. 
 
 Dd 4 If 
 
 of Cyrus. But the Prophecy was brought to Light when 
 he appeared, and by his Actions explained every Pre- 
 diction concerning him. 
 
 * St. Luke XX. 27, 28, &c. 
 
 f Suppofing that the general Dodlrine of a future State 
 be intimated by the Words of 2 Tim. I. 10. what follows 
 makes it very clear that this Revelation was for the Ufe 
 of the GentileSy as «s « n~$ni iya — oi^atrxaXo? eOwc, fays 
 the Apoftle in the immediately following Words of Verfe 
 11. zuhereunto, ox for ivhich Purpefe^ viz. the Declara- 
 tion of this Doclrine, / am appointed a Preacher ', and an 
 Jpojlle, and a Tea.cber of the Gentiles, 
 
E L I H U 
 
 * If by Life and Immcrtnhty be meant the Au- 
 thor of Life and Immortality, then we know the 
 Meaning, and a great one it is, viz. God manifefi 
 in the Fiep : This Manifestation accounts for the 
 feemingly wide and different Meanings of the 
 Hebrew Word RoSHaR, Flcflo, and good 
 'Tidings or Gofpel M. de Calafw fays, " I. Sig- 
 " nljuat Nuntium. Flel, nunciavit Rem bonam 
 " et laetam, evangelizavit. Nuntius bonus, 
 Ci Evangelifta. Nuntium bonum, Evangelium. 
 65 Dcinde, Merces km nunciantibus, Prsemium 
 
 " quod 
 
 * The Original feems to favour greatly, if not to aur 
 thorize, and fix this Interpretation, p^no-as/To? (X^r«) $e 
 £vkv ^ a.<pda^iTiccv i enlightening Life and Incorrupticn, not 
 ctQ<zvxcriot.v 9 which is the Word ufed by St. Paul for Im- 
 mortality, And what is enlightening, or throwing Light 
 upon Incorrupt fan, but explaining what had been faid 
 about it more obfcurely before ? The Pfaimift's Pre- 
 diction, that the holy One mould not fee Corruption*, 
 greatly wanted Light, and could not have been explained 
 without that particular Circumftancc attending our Sa- 
 viour's Body in its being railed before it was any way 
 corrupted. The Hebrevj Word for Corruption is PHIi*, 
 tranflated by Pagninus, Fovea, fignifying that fort of Cor- 
 ruption, which happens to dead Bodies in the Grave or 
 Pit- See this Word explained above. 
 
 Now as our Saviour was the Perfon, who, by dying 
 himfelf, had abolifoed Death (as mentioned juft before) or 
 taken away its Sting, fo cajfam reddidit, as the Original 
 fignifies, and appeared to be Life itfelf by railing himfelf 
 and others from the Dead, and was befides the only Per- 
 fon who died, and yet did not fee Corruption ; this Paf- 
 fage feems to be applicable, if not folely, yet principally 
 to him, and refers to the particular Prophecies of the 
 RoyaJ Prophet, and others, concerning him in thefe Par- 
 oculars, without any Regard to the general Dcclrine of a 
 future State, 
 
E L 1 H U 321 
 
 fi quod bonas Rei Nuncio exhibetur. II. Signi- Chap.V. 
 " jfctf/ Carnem." 
 
 It may be here obferved, that this Manifefta- 
 tion and Apoftoiical Defcription, thus interpret- 
 ed, fulfilled what was predicted Gen. III. 20. 
 where we read in our Tranflation, Adam called 
 his Wife's Name Eve, becaufe jhe was the Mother 
 0/" all Living. The Words, I think, ought to be 
 rendered, Adam (upon the Promife being given) 
 called his Wife's Name CHaVaH, becaufe Jhe 
 was to be (future, ejfet, fays a Commentator cited 
 by Poole) the Mother * of all, or universal 
 Life, as the Original may, I had almoft faid, 
 muft be rendered. 
 
 The Rabbies feem to have obfeured this pro- 
 phetic Defcription of the peculiar Manner of the 
 Incarnation of the Son of God, by giving the 
 wrong Root or Etymology of Eve's Name. For 
 this Purpofe, and to juftify the Senfe neceffarily 
 fuggefted in our Verfion, the Word Eve is de- 
 rived from a Verb which fignifies to live, &c. 
 which begins with an He H ; whereas it is un- 
 doubtedly derived from the Verb CHaVaH, as 
 our Tranflators inform us in the Margin, which 
 begins with a CHeth n, and is a Root of a 
 different Signification, whofe Expofition, ac- 
 cording 
 
 * The Semen fanclificans is here underflood, as the 
 Semen fanclificatum was in another Paflage cited above. 
 See what is obferved under N. XIII. in the preceding 
 Chapter, 
 
3 22 E L I H U 
 
 Chap. V. cording to Marius, is to make manifefi, Jhew forth, 
 1 declare ', demonftrate, exhibit ', &c. and is ufed in 
 Daniel for a particular Exhibition and Declara- 
 tion of thofe eventual Realities, which were 
 adumbrated, and enigmatically reprefented in Ne- 
 buchadnezzar's Dream. It is evident, I think, 
 that the Words, when firft delivered, were un- 
 derftood by Eve in this Scnfe, from what me fays 
 upon the Birth of Cain, I have gotten the Man, 
 the Jehovah, as the Words are rendered by 
 very learned Men. See Glaffms, Poole, Hutchin- 
 fon, &c. 
 
 Had Eve attended to every Particular of this 
 Prophecy, fhe would have looked farther for the 
 Completion of it. A Mother only being men- 
 tioned, as being to have the fole Honour and 
 Bleffing of producing this univerfal Life (who 
 was properly fo called, as he was the Author and 
 Giver of Life) me might have inferred that 
 Cain could not be the promifed Seed, fince he 
 was conceived by Adam's, knowing her. A future 
 Eve was therefore pointed out, who mould pro- 
 duce a Man without the Afliftance of Man, and 
 fo be a Mother in an exclufive Senfe. This Man, 
 or Production, was like wife to be all, or univer- 
 fal Life, the Fountain of Life, and Reftorer of 
 Immortality : So that the Incarnation of our 
 Lord explained and fulfilled this Prediction, by 
 thus bringing Life and Immortality to Light. 
 Comparing fpritual Tilings with fpiritual is the 
 
 faireft 
 
E L I H U 323 
 
 faireft and fureft Way of interpreting the Scrip- Chap. V. 
 tures, and this Method will abundantly juftify 
 the Senfe of this Text here given, and render 
 every /Thing and Part confident. But to 
 proceed •, 
 
 Had not our Saviour * re-enacled, and re- 
 eftablifhed the focial or moral Law, Men might 
 probably have thought themlelves quite at liber- 
 ty in that Refpect, and have let loofe the Reins 
 to the Violence of their ftrongeft Paffions and 
 moft dangerous Appetites. It might plaufibly 
 enough have been urged, that the Jewijh Dif- 
 penfation was quite abrogated by the Gofpel, or 
 ■perfctt Law of Liberty^ as there was no Excep- 
 tion of any Part : The Judicial and Ceremonial 
 were confeffedly repealed, and why might not 
 the Moral be fuppofed to fuffer the fame Fate ? 
 This therefore, I humbly conceive, was one 
 great Reafon why our Saviour and his Apoftles 
 were fo large and particular in re-eftablifhing and 
 inculcating the moral Law. Libertines would 
 otherwife have had a fine Opportunity of making 
 off fo uneafy a Yoke, and f Few would have 
 
 judaized 
 
 * I call it re-cna fling, and re-publijhing, becaufe the 
 moral Law, or Duty to our Neighbour, as well as our 
 Duty to God, had been enacted and published before fo 
 fully, that our blefled Lord himfelf declares, On thefc 
 two Commandments hang all the Law and the Prophets^ 
 Matt. XXII. 40. 
 
 f Chriftianity, had it laid no Reftraint upon irregular 
 Appetites, would have had but few Opponents, and its 
 
 Truths 
 
324 E L I H U ' 
 
 Chap.V. judaized in this reipeft, or infilled upon the 
 Obfervance of the moral, as they did upon that 
 of the ceremonial Lav/. Another great View 
 in rc-eftablifhing the moral Law was certainly 
 to reftore it to its primitive Beauty and Sim- 
 plicity, purified from all Pharifaical Glories and. 
 Corruptions. By being retouched by that divine 
 Hand which firft formed it, it had the Advantage 
 of an high and delicate Polifh to recommend it 
 to the Efteem and Admiration of Mankind. 
 Add to this the Authority which accrued to 
 this Law by its being declared by the Legifla- 
 tor himfelf, as well as by being fettled be- 
 yond all Doubt by the cleared Rules and the 
 brighteft Example. To thefe diftinguiming 
 Excellencies of the Chriftian Difpenfation may 
 be added the ineftimable Honour of feeing 
 and ccnverfing with God incarnate, as a Man 
 talks with his Friend. If thefe Diftinctions 
 be not fufficient to give the Gofpel-State a Su- 
 periority, and Priority of Rank over the former 
 
 Difpen- 
 
 Truths would have been allowed to have had their pro- 
 per Force, which fbme of them were not permitted to 
 have, on account of their thwarting the moft beloved 
 Lulls and Demands of the carnal Mind. Mr. Hobbes, I 
 think, obferved, that " if the Demonftrations of Euclid 
 " affe&ed the Paffions of Mankind as much as many of 
 " the Precepts of the Chrifrian Religion, they would 
 " have as little Force ;" fo that Infidelity arifes from the 
 Corruption of the Heart, not Want of Evidence, which 
 is implied in the Exprefiion of the Apoftle, an tv'il 
 Heart of Unbelief. 
 
E L 1 H U 325 
 
 Difpenfations, the Reader, upon a little Recol- Chap. V. 
 lection, will find out many more, more than can 
 be eafily recited. 
 
 Upon the Whole, we fee that the feveral 
 Periods of the Chriftian Church had proper and 
 fuitable Allotments, and Degrees of Light from 
 above, affigned and communicated to it, for the 
 better carrying into Execution the great Work 
 of God in the Scheme of Redemption. Ac- 
 cordingly, each of the facred Codes had its par- 
 ticular Ufe and Defign ; and the Friends of Re- 
 velation will never attempt to weaken its Force, 
 by fowino; Difcord between thefe two faithful and 
 powerful Allies. 
 
 IV. The laft Objection which I fhall mention 
 appeared to me fo ftrong and well-founded, that 
 it had well nigh prevailed upon me to drop my 
 Pen, and engage no farther in the Caule I had 
 undertaken. 
 
 It might, I fuppofed, it would, I feared, be 
 faid by many, who diflike the Matter or Form 
 of this Enquiry, who are Adverfaries to the 
 Doctrines maintained in it, or who think the 
 Author unequal to iuch an Attempt, that the 
 Writer of this Book muft be that vain Man 
 whom he would feem to abhor, by imagining that 
 he can give a better Account of fuch important 
 Doubts and Difficulties, than fomany learned and 
 good Men have been able to da through many 
 
 fucceffive Ages, 
 
 - * -■ The 
 
£ L 1 H U 
 
 The firft Anfwer which occurred to rny 
 Thoughts was, that God Almighty has frequent- 
 ly employed very mean Inftruments in his great- 
 eft Services, and has revealed to Babes in Learn- 
 ing and Underftanding, what had efcaped the 
 Enquiry of the mod Lettered and Sagacious* 
 But this fpecious Defence, when thoroughly con- 
 fidered and examined, appeared to be an Aggra- 
 vation and fuller Proof of the fuppofed Charge 
 exhibited againft me, inafmuch as the Claim of 
 a divine Direction betrays a higher, and a much 
 w,orfe Kind of Vanity, than any Pretenfion to 
 fuperior human Wifdom. Enthufiafm frequently 
 carries with ic more Guilt, and always more 
 Danger, than common Arrogance and Self-fufti- 
 ciency. 
 
 The next Suggeftion was more fatisfa&ory, 
 and will, I hope, remove a great Part of that 
 general Odium, which the Objection above men- 
 tioned, when left to its full Force, never fails to 
 bring along with it. 
 
 This Kind of Argumentation ought not to be 
 conclufive, as it will prove too much. For if 
 this Inference did neceffarily follow from thefe 
 Premiffes, that is, if every Perfon who commu- 
 nicates his Thoughts to the Public muft be de- 
 clared guilty of Vanity and Arrogance, a Stop 
 muft be put to all Writing, as every ferious Au- 
 thor is fuppofed to think, that he teaches or ex- 
 plains fomething cither not known, or not fuf- 
 
 ficiently 
 
E L I H U 327 
 
 ficiently known before : Whereas Providence Chap. V", 
 feems to have planted in the human Breaft an. 
 active Appetite of Praife, and an ufeful Spark 
 of Ambition, as a proper Incentive to encourage 
 the Exertion of our Faculties, to promote the 
 Glory of God, and the Good of Mankind. A nice 
 Conduct indeed, and much Circumfpection 
 is necefTary to guard againft any undue Rifings 
 in the Mind, that we may not fuffer this heaven- 
 born Principle, this celeftial Fire to be abufed, 
 or fpread itfelf into an ungovernable, deftructive 
 Flame. In thefe Cafes the Heart of Man, efpe- 
 cially a Man's own Heart, fitting in Judgment 
 upon his own Actions, is deceitful above all 
 Things, I have been as watchful as I could be 
 over mine upon this Occafion -, and as I pretend 
 to no extraordinary Merit, no extraordinary Va- 
 nity will, I think, by candid Judges be imputed 
 to me. Secretum Iter is that Path of Life which 
 I have hitherto induftrioufly proceeded in, as 
 mod agreeable to my Inclinations. My Talents 
 likewife, and Abilities advife a private, or ra- 
 ther an obfcure Paffage. Befides this Courfe, 
 by being habitual, is become fo delightful, that 
 I had no Defire of altering it ; much lefs of 
 inviting the malignant Eyes of an inquifitive and 
 cenforious Age, by a public Expofure of any 
 mean, literary Difquifitions of mine. But meet- 
 ing in my Way (notwithstanding the Privacy of 
 it) with many poor, wounded Fellow-Travellers, 
 
 who 
 
328 E L I H t/ 
 
 Chap.V. w h niV e fallen amongft the worft of Thieves,, 
 and been robbed of the mod ineflimable Trea- 
 fure, the faving Truths of Chriftianity, I was 
 willing to avoid the Reproach, and deteilable 
 Character of the Pfieft and Levite, who have 
 fuch an indelible Mark of Infamy fixed upon 
 them by the facred Evangelift : This Hiftory 
 ieems aptly to defcribe fuch Chriftian Priefts 
 and Minilters, as are fo far afhamed of the 
 Gcfpel of Chrift, as to go out of their Way^ 
 rather than adminifter fuch Medicines to the 
 Sick and Languifhing, as are depofited with 
 them for fuch falutary Purpofes, and which will* 
 when poured into the Wound, effectually relieve 
 fuch great Diftrefs. The Oil, herein offered 
 and applied will, I hope, by the Blefling of 
 God, have the intended Effect. 
 
 A farther Inducement to my Proceeding in 
 this Undertaking was the Confideration of my 
 being difabled, by a painful and incurable Di- 
 ftemper, from a conftant and due Performance 
 of that Part of the paftoral Duty which con- 
 fifts in inftructing the People from the Pulpit. 
 For this Reafon I thought myfelf to be under a 
 greater Obligation to declare my Sentiments from 
 the Prefs, at a Time when the Enemies of Chri- 
 ftianity are covering over the Foundations of it 
 with fo much Art and Diligence, that the very 
 Traces of it will foon difappear, and be irre- 
 coverably loft, if its Friends neglect at proper 
 
 Times 
 
E L I H U 529 
 
 Times to mark them out for Memory and Ob- Chap„V. 
 fervation. 
 
 But after all, I muft confefs, that the moft 
 powerful Motive which pufhed me forward, 
 when I was at a Stand and in a State of Hefita- 
 tion, was an ardent Defire of obtaining the 
 greateft Reward and the higheft Honour, One 
 Verfe in the Prophet Daniel, XII. 3. by fre- 
 quently rolling in my Thoughts, removed all 
 Obflacles, upon my being allured by Perfons of 
 Learning and approved Sincerity, with whom I 
 confulted, that the Publication of thefe Sheets 
 would probably contribute towards effecting that 
 End for which fo high, fo inconceivable a Re- . Jk 
 ward is profMfed. They that bl ^wjftfc fays the ' 
 ^Text (Teachers fays the marginal Verfion, upon 
 which Conftruclion my Hopes are built) jball 
 fhine as the Brightnefs of the Firmament, and they 
 that * turn many to Righteoufnefs as the Stars 
 for ever and ever. After what hath been faid in 
 this Book, the Reader need not be told in what 
 Senfe I underftand the Word Righteoufnefs, as it 
 occurs in this Place : And if I am miftaken in 
 
 * V. Qui ad Jujlitiam erudivit. M. de Calafio* 
 By the Mem prefixed to the Hebrew Word for juflify- 
 ing or turning to Righteoufnefs (caufing to be juftified, by 
 {hewing the right Way to it) the Injiruments of this 
 great Bieffings are, I think, plainly fignified ; namely a 
 thofe Teachers, who direct their Hearers to the true and 
 only Juftifier, by whom alone Men can be made righ- 
 teous in the Sight of God. 
 
 E e fuch 
 
;So E L I H U 
 
 Chap. V. f uc h an Interpretation, the Miftake, I hope, will 
 be pardoned, as it has been one Occafion of an 
 innocent, and perhaps ufeful Undertaking. And 
 fince the Reward and Honour aimed at in this 
 Attempt do not interfere with the Purfuits of 
 worldly-minded Men, or any way incommode 
 fuch as have other Prizes in View, I do not 
 flatter myfelf, I think, in fuppofing that I am 
 at full Liberty to indulge myfelf in the Gratifi- 
 cation of what may be called a laudable Self- 
 Love, and an honeft Ambition. 
 
 twi 
 
 tM 
 
 POST 
 
331 
 
 POSTSCRIPT. 
 
 Extrafl from a Book printed at Paris 1748, under 
 the "Title o/Les MGEURS, referred to P.XLV. 
 
 I. PARTIE. CHAP. III. ARTICLE I. 
 DU CULTE INTERIEUR. 
 
 L 
 
 E Culte interieur refide dans l'Ame, & c'eft 
 
 . le feul qui honore Dieu. II eft fonde fur 
 4 <s 1* Admiration *qu' excite en nous l'ldee de fa * 
 Grandeur infinie, fur le Refentiment de fes Bien- 
 faits, & l'Aveu de fa Souverainete. Le Coeur, 
 penetre de ces Sentimens, les lui exprime par des 
 Extafes d' Admiration, des Saillies d' Amour, & 
 des Proteftations de ReconnoifTance & de Sou- 
 miflion. Voila le Langage du Cceur, voila fes 
 Hymnes, fes Prieres, & fes Sacrifices \ voila le 
 Culte dont il eft capable, & le feul digne de la 
 divine Majefte. C'eft auffi celui que vouloit re- 
 tablir dans le Monde, le Deftructeur des Cere- 
 monies Judaiques, comme il paroit par cette 
 belle Reponfe qu'il fit a une Femme Samaritaine, 
 lorfqu' elle lui demanda fi c'etoit fur la Mon- 
 tagne de Sion, ou fur celle de Semeron qu'il fal- 
 loit adorer : Le 'Terns vient, lui dit-il, que lesvrais 
 Adorateurs adorer ont en Efprit &? en Verite. C'eft 
 E e 2 ainli 
 
33 2 Les M0EUR3. 
 
 ainfi qu* avoient adore les premiers Peres du 
 Genre humain, & ces Hommes renommes dans 
 les Archives du Peuple Juif, qu'on appelle Pa- 
 triarches. Ils tfavoient ni Temples, ni Oratoires, 
 point d'Heures fixes pour la Frier e, point de For- 
 mules d'Oraifcns drejjees, point de Rites ni de Cere- 
 monies, point de Projlernemens ni de Genuflexions. 
 Le Cceur peut adorer en tout Terns & en tous 
 Lieux, en toutes Poftures & en toutes Situations. 
 Toute le Face de la Terre etoit leur Temple, la Voute 
 celefte en etoit le Lambris. Quelque Merveille 
 operee par le Tout-puiffant frappoit leur Vue : 
 c'etoit-la pour eux le Moment d'admirer fa Gran- 
 deur. Un Bienfait, un Secours, une Confolation 
 que la Providence leur envoyoit, leur marquoit 
 Hnftant de fe repandre en Actions de Graces. 
 Lorfque le Soin de leurs Affaires, & les Befoins 
 du Corps fatisfaits leur laiffoient gouter les 
 Charmes de la Solitude, ils etoient avec Dieu, 
 lis s'entret;enoient confidemment avec lui, le 
 loiioient, le beniffoient, lui proteftoient leur At- 
 tachement & leur Fidelite, & ne l'ayant point 
 enferme dans des Murailles, ils le voyoient par- 
 tout. Debout, affis, couches, la Tete decou- 
 verte ou voilee, ils etoient furs d'etre entendus, 
 & il les entendoit en Effet. 
 
 Ce Culte faint, & degage des Sens, ne fubfifta 
 pas long-terns dans toute fa Purete : Onyjoignit 
 des Pratiques exterieures cif des Ceremonies -, £s? 
 ce fut la rEpoaue de fa Decadence. 
 
 4 ARTI- 
 
Les M OE U R S. 33$ 
 
 ARTICLE II. 
 DUCULTE EXTERIEUR. 
 
 Dans les premiers Siecles du Monde, les Horn* 
 mes, juftement convaincus que tout ce qu'ils pof- 
 fidoient appartenoit a Dieu, comme etant le Crea- 
 teur & le Maicre de l'Univers, lui en confacre- 
 rent une Partie, pour lui faire Horn mage du 
 tout : De-la les Sacrifices, les Libations & les 
 Offrandes. 
 
 D'abord, ces Adtes de Religion fe faifoient en 
 pleine Campagne, par la raifon qu'il n'y avoit 
 encore ni Villes ni Maifons. Dans la fuite l'ln- 
 conftance de l'Air & Tlntemperie des Saifons 
 obligerent a les faire dans des Cavernes, dans des 
 Antres, ou dans des Huttes conftruites expres : 
 De la rOrigine des Temples. 
 
 Chacun dans les Commencemens faifoit lui- 
 meme a Dieu fon Sacrifice & fon Oblation. Dans 
 la fuite on choifit des Hommes, qu'on deftina 
 fingulierement a cette Fon<5lion : De-la VQrigint 
 des Pretres. Or, les Pretres une fois inftitues, la 
 Religion, ou, pour mieux dire, l'Appareil du 
 Cuke exterieur,, groffit de jour en jour a vue 
 d'oeil : lis crurent le perfeclionner en l'ornant ; 
 & le rendre plus agreable a Dieu, en le furchar- 
 geant de Ceremonies. Us imaginerent done des 
 Jeux, des Danfes, & des Proceffions, des Impu- 
 retes legales & des Expiations fuperfiues. La Re- 
 ligion degenera chez toutes les Nations en de vains 
 E e 3 Spectacles: 
 
334 Lcs MOEUR S. 
 
 Spe&ades : Ce qui n'en etoit que POmbre & 
 FEcorce, en parut 1'effentiel aux Yeux des Hom- 
 ines grofliers ; il n'y eut plus qu'un petit Nombre 
 de Sages qui en confervafifent TEfprit. 
 
 L'Origine du Culte exterieur paroit pur & in- 
 nocente : On fe plait a communiquer fes Senti- 
 niens ; & plus on les croit juftes, plus on aime 
 a les infpirer aux autres. Ce fut fans doute par 
 ce Motif que les premiers Hommes firent en 
 public quelques Actes exterieurs de Religion. lis 
 eomptoient par des Ceremonies fignificatives 
 Faire naitre dans les Cceurs les Sentimens qu'elles 
 exprimoient. II en arriva tout autrement, on 
 prit les Symboles pour la Chofe meme : On ne 
 fit plus confifter la Religion que dans les Sacri- 
 fices, les Offrandes, & les Encenfemens ; & ce 
 qui avoit ete imagine pour exciter ou affermir la 
 Piete, fervit a l'affoiblir & a Teteindre. 
 
 Comme les Lumieres de la Raifon ne dictoient 
 rien de precis fur la Maniere d'honorer Dieu ex- 
 terieurement, on ne fut pas long-tems d'accord 
 fur cette Matiere. C*eft a la feule Religion na- 
 turelle qu'il appartient d'etre uniforme & inva- 
 riable i toute autre eft infaiiliblement fujette a des 
 Partages, des Divifions, & des Viciflitudes. Cha- 
 que Peuple fe fit un Culte a fa Guife. De ce Par- 
 tage naquit un autre Defordre, egalement con- 
 traire a la Saintete de la Loi primitive & au Bon- 
 heur de la Societe : Les differentes Se6tes, que 
 forma la Diverfite du Culte, concurent les unes 
 pour les autres du Mepris & de 1'Animofite ; 
 
 celles 
 
Les M OE U R a 
 
 celles furtout qui fe piquerent du plus fcrupuleux 
 Rigorifme eurent grand Soin d'etablir, que qui- 
 conque rendoic a Dieu des Honneurs qu'elles pro- 
 fcrivoient, ou ne Jui rendoit pas ceux qu'elles 
 avoient mis en vogue, etoit 1'Objet de fon Cou- 
 roux, & le feroit un Jour de fes Vengeances. De- 
 la ces Haines irreconciliables, qui firent tant de 
 fois couler le Sang des Sectaires, fans jamais af- 
 fouvir leur barbare Acharnement. On a beau 
 faire des Efforts genereux pour la Paix ; quoi 
 qu'ordonne la Religion Chretienne elle-meme, la 
 plus pacifique de toutes dans la Theorie, on ne 
 fe fait point a aimer des Damnes : Cette Methode 
 fanatique de devoiier desHommes vivans a l'En- 
 fer n'eft propre qu'a les faire mafiaerer. 
 
 Le Culte interieur eft unique ; il fut d'Obligati- 
 on dans tous les Terns, il l'eft dans tous lesLieux, 
 & par une Confequence neceffaire, // eft ccnnu de 
 tous les Hommes. Point de Choix par confequent 
 a faire par Rapport au Culte interieur. II n'eft 
 point deux Manieres d'aimer Dieu, d'etre fenfible 
 a fes Bienlaits, foumis a fon Autorite, penetre de 
 RefpecT: a la Vue de fa Grandeur ; mais il eft un 
 Infinite de Signes arbitraires, par lefquels on peut 
 marquer ces Sentimens. Tous ceux qui font in- 
 ftitues a cette Fin font innocens : S'il eft un 
 Choix a faire, c'eft de preferer les plus clairs & 
 les plus intelligibles -, encore ce Choix n'eft-il pas 
 d'une Neceffite indifpenfable, attend u que lafeule 
 Convention fuffit pour donner de l'Energiea des 
 Signes, & les rend re expreflifs. Un Serpent 
 Ee 4 tournc 
 
 335 
 
33S Les MOEURS. 
 
 tourne en Cercle, la Queue rentrant dans laTete, 
 etoit chez les Egyptians un Symbole clair de 
 PEternite, parce qu'ils etoient convenus de la 
 defigner par cette Figure. Le Cercle ailleurs 
 reprefentoit la Divinite : Chez les Hebreux elle 
 etoit figuree par une Triangle. Les Cananeens fe 
 purijioient par les Flammes •, lesjuifs par des Ablu- 
 tions. Qu'importe, en Effet, qu'on p eigne Dieu, 
 rond ou triangulaire ; pourvu qu'on entende expri- 
 mer, foit par le Cercle ou par le Triangle, qu'il 
 eft plus parfait de tous les Etres ? Qu'importe 
 qu'on exprime laPurete, par PEau ou par le Feu, 
 fi Pon eft perfuade egalement, que fans la Sain- 
 tete des Mceurs on ne peut jamais plaire a Dieu ? 
 Qu'importe qu'on immole a I'Etre fupreme, unBceuf 
 eu un Elephant, une Brebis ou un Bouc, un Merle 
 ou un Cygne ? Qu'importe meme qu'on lui Ta- 
 crine des Animaux, ou qu'on ne lui offre que 
 des Legumes •, pouvu qu'on reconnoifle ne rien 
 tenir que de fa Main ? Qu'importe enfin qu'on 
 le prie la Tete tournee vers le Ciel, ou les Yeux 
 baiffes vers la Terre, debout ou profterne, afiis 
 ou a Genoux -, pourvu que le Cceur foit devant 
 lui dans un parfait AneantifTement ? 
 
 La NecefTite de rendre a Dieu un Culte ex- 
 terieur, ne prouve rien en faveur de tel ou tel 
 Culte particulier. Peut-etre Dieu n'eft il pas 
 plus mecontent de la Diverfite des Hommages 
 qu'on lui rend dans les differentes Religions, 
 qu'il ne Peft de ce que dans PEglife Romaine 
 
 quelques 
 
Les MOEURS. 
 
 quelques religieux recitent les Matines a Mlnuit 
 & d'autres le Matin •, de ce que quelques-uns les 
 chantent, & d'autres les pfalmodient. 
 
 S'il eft une Sorte d'Hommage, que Dieu 
 
 cxige des Hommes par Preference a tout autre, 
 il faut bien qu'il ait pris foin de les en informer 
 tous : Ou croira-t'on qu'il attende apres nos 
 Pretres & nos Docteurs, pour nous donner des 
 Idees juftes en Matiere de Religion. 
 
 Un Homme qui vivoit feul fur la Terre feroit 
 difpenfe du Culte exterieur ; ce tfeji point par 
 Rapport a Dieu qu'il a ete inftitue •, il l'a ete 
 pour unir les Membres de la Societe par la Pro- 
 fefllon ouverte d'une feule & meme Religion. 
 
 337 
 
 A LET- 
 
33 8 
 
 A 
 
 LETTER 
 
 FROM 
 
 My very learned Friend Mr. HoHowayi, 
 
 Rector of Middleton-Jlony, Oxfordjkire, 
 
 concerning the Word Ha RUM. 
 
 1 Think the Talk you have given me hereupon, 
 is to return my Opinion of the Name Hermes, 
 whether it may not as well have a theological Re- 
 lation to DTiy, as a phyjical to D1H > as alfo, 
 whether the Temple at Mecca, called Haram, 
 may not have been denominated from, or have 
 Reference to the fame. Now, y and n> the ini- 
 tial Letters in thefe Words, are, as you obferve, 
 of the fame Organ, and do, I believe, often give 
 to the Words in which they occur fome Affinity 
 with one another -, though they ftill keep their fe- 
 veral Derivatives in their own original Language 
 diftincl: and clear : And therefore in etymologi- 
 zing Hebrew Words, I myfelf do not ufe to fup- 
 pofe the radical Letters, or the fervile, where 
 ufed as Radicals, divide Stocks with one another, 
 
 lb as that a Word, fuppofe, with a * may be de- 
 
 nved 
 
Mr. Hollowafs Letter.* 33^ 
 
 rived from another with aDorPI in the fame 
 Order : So, of y n H > &? contra. But this, in 
 the Inftance before us, is not the Cafe : For you 
 are not here confidering Hebrew Words as Deri- 
 vatives from their own Hebrew Roots, but Egyp- 
 tian, Arabic, and Greek, as Corruptions of He- 
 brew ; and, among fuch, I dare affirm, that No- 
 thing is more common than for the Daughter- 
 dialects to form their Words, in that Manner, 
 from mere Corruptions of Hebrew ones ; as by- 
 putting one Letter for another of like Power, or 
 by jumbling the Senfes of feveral like Words in 
 one. Thus, in the particular Example of Hermes^ 
 you are certainly right, that it is fetched from a 
 Mixture of the two Words CHV and QTI, to 
 which I mull add a third, D"in ; becaufe the Ma- 
 hometans write their Haram with Hha, £*, in the 
 firft Order, which ftands in their Alphabet for n 
 in the Hebrew. Moreover, the latter Members 
 in Ony and Din are, as you alfo obferve, one 
 and the fame, whether the Root be CDH. XZXS\ 
 or XKCS\ or a Mixture of all thefe : And your 
 Account of the two former Members "ttl and "13?, 
 with your Suppofition of their Derivation, or 
 Relation, is not to be difputed. To which add, 
 that Hermes* s Attributes of Interpretation, Elo- 
 quence, Cunning, &c. as alfo fome of his Images 
 exhibited quite naked, others, with* filthy Nudities 
 expofed ; with his Infignia, viz. a Wand with 
 Serpents twilled about it, even as the old Serpent 
 is ufually reprefented winding about the fatal 
 
 Tree 5 
 
Mr. Hol/oway's Letter; 
 
 Tree j a Goat, the fwelling Animal, and a Cock, 
 the vigilant One, which two are often placed on 
 either Side of his Idols ; nay fome of his faid 
 Idols, drefTed in a flowing Garment, with the 
 Bofom full of Apples : All thefe, I fay, are pretty 
 plain Evidence of the Relation of his Name to 
 the Hebrew Root TO, and < CT\V alfo j and we 
 are much obliged to you for it. 
 
 As for that Haram of the Arabs, they write it, 
 as I have faid, with their Hha ^ in the firft Or- 
 der, as if it were taken from the Hebrew XZT\U. 
 But, I don't allow them to know any thing of the 
 Orthography and Ratio of the Hebrew Words 
 from which theirs are taken ; and therefore Re- 
 lieve, their Temple Haram was originally called 
 by this Name [Haram~\ as being made of a Mix- 
 ture of this, and your two Roots, taken toge- 
 ther. As they themfelves are a Monument of 
 Commixtion, fo have they confounded thefe 
 Roots with one another, as indeed they have 
 done all other Roots ; and fo have given the 
 Critics in their Language an infinite Fund of 
 Arabifms, literally, in the appellative Senfe of the 
 Word, ad dandum ex Fulgore Fumum. 
 
 I will now lay before you a fhort Table of the 
 three Words CTin, D"in. and DTI?, (as they 
 are blended jn the feveral Dialects, from the 
 Chaldee to the Arabic,) out of Caftel's Lexicon. 
 
 i' 
 
Mr. Hollowafs Letter. ^x 
 
 i. en with n. 
 
 CbaId.\W\T\ and T^Tli!- The Name of a 'Damon. 
 
 Syriac DOTH* "e?/^?- In Syriac Letters t££L*!iOioi. 
 
 Arab. -j&>. To magnify, elevate, or r*(/* up. 
 
 +j& A Pyramid, fuch as thofe in Egypt y 
 
 i. e. a Kind of Temple, (jma^4> "Eei*»?. 
 Hermes Trifmegijlus* 
 
 But thefe Names for Hermes are of no great 
 Authority in any Refpect, being, comparatively, 
 but lately taken from the Creek "e^j. 
 
 2 m 
 
 * To countenance the Conjecture mentioned in the 
 Preliminary Difcourfe, p. 13, &c. concerning Hermes 
 Trifmegijlus, the Reader is deiired to perufe the follow- 
 ing fhort Extract from Suidas. 
 
 Egfw. Mercurium. Hunc Jovis et Maiae filium efle 
 dicunt ; quafi dicas Mentis et Prudentiae. Ex Mente 
 enim et Prudentia nafcitur Oratio. Qtiamobrem etiam 
 alatum eum faciunt. Nihil enim Oratione velocius. Item 
 auc~torem Lucri, et Mercaturae Praefidem eundum ftatuunt. 
 
 (-}■) EtfAw T^o-piyiros. Mercurius Trifmegijius, Hie 
 fuit fapiens Mgyptius, et ante Pharaonem floruit : voca- 
 tufque fuit Trifmegijius, quod de Trinitate locutus fuerit, 
 dicens, in Trinitate unam ejfe Deitatem. Sic autem fatus 
 fuifle fertur. " Fuit Lumen intelligens, ante Lumen in- 
 telligens, et Mens Mentis lucida, neque quidquam erat 
 aliud, quam hujus (Mentis) Unitas. Ea cum femper in 
 fefe ipfa fit, femper fua ipfius Mente, Luce, atque Spiritu 
 univerfa continet. Extra earn (Mentem) neque Deus 
 eft, neque Angelus, neque ulla alia Eflentia. Omnium 
 enim eft Dominus, et Pater, et Deus, et omnia fub ipfo 
 et in ipfo funt. Nam fermo ipfius, qui perfeclus omni- 
 bus Modis eft, et fcecundus, et Opifex, cum in Aquam, 
 cuius fcecunda Natura eft, incidiflet, earn faetam reddi- 
 dit.'' 
 
 {\) De hoc Hermete et fcriptis, quae fub ejus Nomine hodie adhuc cir. 
 cumferuntur, prolixe agit Lambec. in Comm, de Bibl. Csf, lib, 7. pag. 24. 
 et l'e<j. 
 
342 Mr. HoIloway's Lettek. 
 
 2. C^n with It- 
 
 Chald. plin- Some Serpent, a Kind of ^, or a 
 
 &*/£/^. 
 tyrfaf ) t\r>» ... An Afp, BafiUJk, &c. 
 Santa, ^Banra*^. Crtf/if, Subtilty, from the /ft- 
 
 #me> cny- 
 
 ^ra£. Names for a Bqfilijk ; Libidinous ; a G<?a/. 
 
 *#/&. A Name for any Idol-Temple. 
 
 Arab. The Name for their Temple of Mecca* 
 Alfo Names for an Heap, an Hill ; alfo 
 Cra/f, Subtihy : In which they confound 
 it with both C"in, and Dlj?. 
 
 3. S"W with y. 
 
 Cfo/i. HiDDny. ABafilifk. ^ft-ft. An Heap. Crafty. 
 
 Syriac An /feap. Crafty. 
 
 Arab. RQnp. A &r/wtf with ^fjfe and w&7* 
 
 6/><?Af ; a Nudity. 
 Sama. mntsv. A G0<z/. All which are Hermes' s 
 Hieroglyphics, Attributes, or Attitudes. 
 
 Now, 
 
 die." Haec fatus Hermes, fie precatus eft : Adjuro te 
 Ccelum, magni Dei fapientiffimum Opus. Adjuro te 
 Vocem Patris, quam locutus eft primam cum totum 
 Mundum condidit. Adjuro te per unigenitum Sermo- 
 nem, et Patrem omnia continentem : Propitius, propi-r 
 tius efto mihi. 
 
 Here we fee that a Trinity in Unity was fuppofed to 
 be intimated in this Title, though the Ufurper by appear* 
 ing in an human Shape or Name durft not claim it for 
 himfelf. 
 
Mr. Holloway's Letter. 34 3 
 
 Now, who does not hence fee the Confufion 
 of the three Roots ? But, the faid Infignia rather 
 give the laft of the three a Title to Hermes : And 
 I think, they have all an equal Share in the Ha- 
 ram at Mecca. 
 
 If any Part of this has your Approbation, you 
 have a Right to make what ufe of it you pleafe, 
 the whole only flowing from the Line you your- 
 felf had drawn. I am, Sir, 
 
 Tour ever mofi affeclionate 9 
 and obliged humble Servant, 
 
 B, HOLLO WAY. 
 
 T/je Reader is defired to add what follows to 
 Page 92, of the Preliminary Difcourfe. 
 
 If the Words, in procefs of 'Time or the End 
 of Days, occurring Gen. IV. 3. may in the 
 Judgment of learned Men have a limited Senfe, 
 and be a fynonymous Phrafe for the Sabbath- 
 Day, when a more folemn Commemoration of 
 the Bleffings of Creation and Redemption was 
 commanded to be obferved, and proper Sacri- 
 fices and public Rites appointed for thefe great 
 Purpofes, I fhall not oppofe the AfTertors of fuch 
 an Opinion. The Hebrew Word for Days, when 
 ufed without any Addition, may be fuppofed, I 
 conceive, to ftand for that periodical Revolution 
 4 of 
 
344 B L 2 II U 
 
 of Days, called a Week, and the Word joined 
 here with it, and rendered Procefs or at the End, 
 fignifies Terminus, ad quern &? a quo (as the School- 
 men fpeak) Boundary, and fo is peculiarly 
 defcriptive of this Day placed between two 
 Weeks, the End of one and Beginning of an- 
 other. From this Senfe of the Word Days, we 
 need not call in the Samaritan Pentateuch to fup- 
 ply any Defect in Gen. XXIV. 5$. where the 
 Original muft be literally rendered, Let the 
 Dam/el abide with us Bays, IMIM (there is 
 no Hebrew for a few) that is a Week, or fays 
 theText Ten, that is Days, the immediate Sub- 
 ftantive or Antecedent to which the Word Teti 
 fhould grammatically relate, and thereby proves 
 that in this Place the Word IMIM, Days, put" 
 abfolutely without Addition, fignifies a Week or 
 Seven Days. And this was a realbnable Time 
 for a Vifit, and as long as can be fuppofed, con- 
 fidering how many Perfons and Cattle were to 
 be provided for, 
 
 I take this Opportunity of obferving from the 
 LXX Tranflation of Gen. IV. 7. that the Jews 
 themfelves at that Time muft have acknowJeged, 
 that there was a known, prefcribed Form of Sa- 
 crificing or Worfhip given by God to his 
 Church fo early as this Sacrifice of Cain and Jbel. 
 The LXX Verfion is in thefe Words, xxtcuofos 
 
 vr^offmywi, o$to<; $s \m $uX?)<;, vpafss ; which Words are 
 
 fet down in Origen's Hexapla, p. 19. Ed. Montf, 
 
 with 
 
E L I H V 
 
 with the Latin Tranflation of them thus : Nonne 
 
 fi refte offeras, non autem recte dividas peccajti ? 
 
 This is cited not to defend or juftify this 
 
 Tranflation of the Hebrew Text •, but as an in- 
 
 conteftable Evidence of the * Opinion of the 
 
 Jewijh 
 
 * The Reader will obferve what this Verfion of the 
 LXX is here produced principally to prove. At the fame 
 Time I muft confefs, that the Objections made to the 
 Reality of Cain's incurring the divine Difpleafure for 
 want of a right Divifion, or dividing the Sacrifice ac- 
 cording to the inftituted Rites, founded chiefly upon 
 'Julian's Reafonings, and Cyril's Silence in his Anfwer 
 to Julian, have no Weight with me. Deifts and. 
 Apoftates might fet afide the divine Inftitution of a great 
 Part of the Mofaic Ritual, to fay nothing of Chrljlian 
 pofitive Laws, if a Conformity to the Sentiments and 
 Approbation of every Man's Reafon be the necefTary 
 Teft of Divine Laws. From fuch Rules of trying the 
 Veracity of Fadls recorded in the Bible, how might the 
 Hiftory of Abram's Sacrifice have been expofed and 
 ridiculed by the Blafphemies and Scoffs of a Julian or a 
 Lucian, where the Divifions of the Sacrifice are defcribed 
 fo circumftantially, as though a great Strefs was laid 
 upon its being rightly divided ? Why then fhould this 
 Interpretation of the LXX be treated as ridiculous, and 
 fuch a Fact be given up by Believers, upon fo defpicable 
 and weak an Attack, as untenable and indefenfible ? 
 The End and Defigns of God's Laws are not always to 
 be fathomed by, or wholly laid open before, the human 
 Underftanding. It is fufficient that we may be affured 
 that they are ordained for wife Purpofes, and the Benefit 
 of God's People. The Julians of this Age may, per- 
 haps, afk what Connection there is between eating Bread 
 and drinking Wine with any peculiar Rites, and the 
 Forgivenefs of Sin, upon the Principles of right Reafon •? 
 Should they ftart fuch an impious Queftion, we fhall do 
 Well to imitate St. Cyril, by a contemptuous Silence. 
 
 F f But 
 
 34S 
 
Sir 
 
 4 6 E L I H U 
 
 Jewijh Church (if thefe Tranflators may be fup- 
 pofed to comment or tranflate according to it) 
 With regard to a revealed or pofitive, though 
 unwritten Law, concerning the Modes of Public 
 Wcrfhip, or an iniiituted- Ceremonial ordained 
 to be obkrved by all true Worfhippers and Be- 
 lievers : So that the Levittcal Laws concerning 
 
 thefe 
 
 But however what is faid in Gen. XV. compared with 
 Levit. I. and Jeremiah XXXIV. 18, 19. will be fufK- 
 cicnt to convince any Believer, That a right Divijion, 
 was no immaterial or trivial Form, but an efTential 
 Pvite, neceflary to bring down that heavenly Flame, 
 which was the infallible Token of the Divine Accept- 
 ance. Without a right Divijlou indeed of the Sacri- 
 fice, the People could not have pa fled between the Parts 
 thereof, which was neceffary to fignify and witnefs 
 their Confent to the Covenant or the Performance 
 and Execution of their Part, in order to be entitled to 
 a Foederal Right to what was promifed on God's 
 Part. Thefe Scriptures are likevvife, I think, an un- 
 deniable Proof, that the Church of God was the fame, 
 and governed in a good Meafure by the fame Laws 
 and Rules of public Worfhip under the Patriarchal 
 and Mofaical Difpenfations, lince it is evident that the 
 fame facrifical Obfervances were in Ufe and Force in 
 the Time of Jbrant, and in the Days of Jeremiah ; 
 that is, from the Year before Chrift 1913 to 590, or 
 1 323 Years. And it may be fairly prefumed, that the 
 fame Ordinances were prefcribed during the whole 
 State of Sacrifice, as well before the Time of Abram^ 
 as after the Days of Jeremiah. Why then fhould an 
 Affertion or Suppofition, that the Want of a right 
 Divifton upon this Occafion was a fufficient Ground 
 for rejecting the Offering and Offerer, be treated with 
 Contempt, and given up, as fome weak Writers 
 would perfuade, to the Scoffs of Apoftates, as an in- 
 defenfible Point, and a ridiculous Hypothecs ? Let 
 'Men of Reafon, A N S H I L e B a B, tell us why. 
 
E L I H U 
 
 thefe Matters were probably, for the greater 
 Part, the fame that were commanded under the 
 Patriarchal Difpenfation. It was undeniably fo 
 in the prefent Cafe about dividing the Sacrifice, as 
 the Reader may fee in what is faid of Abran?% 
 Sacrifice, Gen. XV. 10. And if this be juftly 
 obfervable in fo minute a Particular, it may 
 fairly be prefumed to be the Cafe in what may 
 comparatively, in our view of Things, be called 
 the |3«f ulcf*, weightier Matters of the Ceremonial 
 Law. 
 
 It appears likewife that this Judgment of the 
 Jewifh Church in the Time of the LXX, was a 
 received Opinion among the Chriftians of the 
 firft Ages : For Theodotion, whofe Verfion was 
 written in the Reign of Commodus, renders the 
 Hebrew rW tfV, Gen. IV. 5. (in our Tranfla- 
 tion, he had not Refpeff) by the Words ax wmfiirf, 
 explained thus in Latin, Super Sacrtficium ejus non 
 inflammavit, as the Reader may find in Origen's 
 Hexapla, Edit. Montfaucon, p. 19. Hereby I 
 think it is clearly feen that the fame Circum- 
 ftances and Rites were fuppofed by the Chriftian 
 Church in this Age to have accompanied the 
 Sacrifice in the Days of Cain and Abel, as in the 
 Sacrifices of Abraham and thofe under the Law 
 given at Sinai, when the heavenly Fire falling 
 upon and confuming the Sacrifice, was the de- 
 monftrative Proof and Token of God's Accept- 
 ance, therefore called by the belt Interpreter of 
 this Scripture, God's tejlifying of Gifts, Heb. XI. 4. 
 1 and 
 
 34-7 
 
 
348 E L I H U 
 
 and a comfortable AfTurance of the Pardon 
 of him or them, in whofe Behalf the expiatory 
 Sacrifice was offered. St. Jerom's Comment 
 upon this Part of Tbeodotion's Verfion, as cited 
 by the very learned Editor of the Hexapla, fuf- 
 ficiently authorizing this Remark, fhall be fet 
 down for public Satisfaction. " Unde fcirs 
 " poterat Cain y quod fratris munera fufcepijfet 
 " Deus, £s? fua refpuijfet ; nifi Interpret atio ilia 
 cc vera eft, quam Tbeodotio pofuit : Et inflam- 
 ** mavit Deus fuper Abel & fuper Sacrificium 
 " ejus ; fuper Cain vero & fuper Sacrificium 
 ** ejus non inflammavit." 
 
 FINIS. 
 

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