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    The initials probably of Isaac Chauncey. See vol. 5 p. 404 and vol. 7 p. 503. An allusion to a saying of Cicero respecting soothsayers: “Mirabile videtur quod non rideat aruspex cum aruspicem viderit.” — De Nat.

    Deor. lib. 1, cap. 26; and De Divina lib. 2, cap. 24:—ED. This passage is not in the first Philippic, though in that speech ceirotone>w occurs frequently in the sense referred to. Owen seems to have found this sentence in Stephens, who does not specify where it actually occurs in Demosthenes. The following expressions, however, are to be found in it, and are sufficient authority for the statement of our author: Oujk ejceirotonei~te de< ejx uJmw~n aujtw~n de>ka taxia>rcouv... Eijv thrcouv . — Ed. Not attainable? — Ed. So given in the textus receptus. Critical editions of the new Testament now give rJazzouni> —ED. See Vol. iv. of the author’s works. It is difficult to explain this estimate by our author of the value of three hundred denarii. According to the received valuation of Roman money, the sum could not have exceeded 9 pounds, 7s. 6d. of our money. —\parED. A term of English law, signifying the deliverance of a prisoner on security for his appearance on a future day. —ED. Strangely enough, our author mentions only one sort, and omits to specify the other. Perhaps he intended by the second sort members, whose conduct, though not grossly and obstinately scandalous, was so contumacious in resisting the authority of the church, that their continued enjoyment of church-membership would have been subversive of all peace and order. See a preceding paragraph, which appears to imply as much, p. 165. —ED. Significabit, Capias. The first words of certain legal writs issued to prosecute the sentences of the church, and maintain its authority. —\parED. Articles and machinery necessary for the stage; used here in a sense equivalent to “puppets.” —ED. In the canon of the church. See also Dr Owen on the Hebrews, vol. 1, Exercitation the sixth, and vol. 2, p. 256; in which place he gives further light into this truth of infant baptism. [This note is appended by the editors of the folio edition of Owen’s Sermons and Tracts, published in 1721. The second passage referred to occurs in the extortion of chap. 4, ver. 9 —ED.] “Whetstone,” an ancient reward for the person who told the greatest lie. —ED. The third treatise, a Latin work, listed on the previous page, has been omitted from this 1968 reprint. See note on page v. Praef. in 5 Lib. Mos. In August. de Civit. Dei, lib. 15, cap. 13. Defens. Conc. Trid., lib. iv. Proleg. Biblica. Praef in Bib. in Lat., et passim. Praef. in Comment. in Joshua. Loc. Com., lib. 1, cap. 13. De Opt. Genesis Interp., lib. i. Lib. ii. De Verb. Dei. Tom. 1, d. 5, q. 3. De Translat. Srae. cum Comment in Esau. Epito. Controv Contrar., 1, c. 8. Dispunctio Calum. Casaub. Pined., lib. v. De Reb. Solom., c. 4, s. 1. Morin. Exerci de Sincerit. Exerc. 1, c. 3. Cap. x. lib. I. Edm. Castel. Praef. ad. Animad. Samar. in Bib. Poly. Mich. Le Jay, Praefat, ad opus Bibl. Simeon de Muis, Assertio Verit. Heb. Giles Firmin, who replied to a work of Dr Owen’s upon Schism. —\parED. This refers to the elaborate treatise on the “Perseverance of the Saints,” which Dr Owen had written in opposition to John Goodwin, and to which that celebrated Arminian replied. —ED. Dr Henry Wilkinson, public reader of divinity in the university. Hebraea volumina nec in una dictione eorrupta invenies. Sant. Pag. ijw~ta e[n h] mi>a cerai>a ouj mh< pare>lqh| . ( Matthew 5:18.) Reading, in the margin, and writing, in the line. Correctio scribarum, or the amendment of some small apiculi in eighteen places. Ablatio scribarum, or a note of the redundancy of in five places. (Vid.

    Raymund., Pugio Fid. Petrus Galatians, lib. 1, cap. 8.) Hebraei V. T. Codices per universum terrarum orbem, per Europam, Asiam, et Africam, ubique sibi sunt similes, eodemque modo ab omnibus scribuntur et leguntur; si forte exiguas quasdam apiculorum quorundam differentias excipias, quae ipsae tamen nullam varietatem efficiunt, (Bux. Vin. Ver. Heb. 2, cap. 14.) Ludovicus Cappellus, in his “Critica Sacra.” Proleg. ad Bibl. Polyglot. Satis ergo est quod eadem salutaris doctrina quae fuit a Mose, prophetis, apostolis et evangelistis in suis aujtogra>foiv primum literis consignata, eadem omnino pariter in textibus Graeco et Hebraeo, et in translationibus cure veteribus, tum recentibus, clare certo et sufficienter inveniatur. Pariter illae omnes una cum textibus Graeco et Hebraeo sunt et dici possunt authenticae, sacra, divinae, zeo>pneustoi — respectu materiae, etc. Sunt in Scripturis multa alia non usque adeo scitu necessaria, etc. (Cappel. Critic. Sac., lib. 6, cap. 5, § 10, 11.) Qeologou>mena , sive De Naturae, Ortu, et Studio Theologiae. John Biddle, the father of English Socinians, in a catechism which he published in 1654. —ED. Morin. Exercit, de Heb. Text. Sincer., Exercit. 1, cap. 1. Dr Owen treats of this subject in his Pneumatologia, or discourse concerning the Holy Spirit. —ED. Hinc Masora sive Massoreth Traditio , vel rei de manu in manum, aut doctrinae ex animo in animum, mediante docentis voce, qua seu manu doctrina alteri traditur. (Buxtor. Comment. Mas.) D. Ward, Essay, etc. The treatise “Of the Divine Original, etc., of the Scriptures.” Whitak. Cham. Rivet. de S. S. Molin. nov. Pap. Mestrezat. Cont.

    Jesuit. Regourd. Vid. Card. Perron. Respon. ad Reg. mag. Bullen. 1. 5, c. 6. Since my writing of this, some of the chief overseers of the work, persons of singular worth, are known to me. Proleg. 7, sect. 17. Ibid. 3, sect. 8, et seq. Ibid. 8, sect. 28, etc. Append. p. 5. Proleg. 7, sect. 12. Proleg. 6, sect. 8-10. Ibid. 6, sect. 12. Adrianus Ferrariensis Flagellum Judaeor. lib. 9, cap. 2. Rab. Azarias Meor Henaim. p. 13, cap. 9. Joseph De Bell. Jud. lib. 7, cap. 24. Proleg. 7, sect. 12. “Hierosolymis Babylonica expugnatione deletis, omne instrumentum Judaicae literaturae per Esdram constat restauratum.” — Tertull, lib. de Hab. Mul. cap. 3. “Quod si aliquis dixerit Hebraeos libros a Judaeis esse falsatos, audiat Origenem, quid in octavo volumine explanationum Esaiae respondeat quaestiunculae; quod nunquam dominus et apostoli qui caetera crimina arguunt in Scribis et Pharisaeis, de hoc crimine quod erat maximum reticuissent. Sin autem dixerint post adventum Domini et praedicationem apostolorum libros Hebraeos fuisse falsatos cachinnum tenere non potero.”—Hierom. in cap. ni. Esaiae. Morin. Exercit. de Heb. Text. Sinc. lib. 1 exer. 1 cap. 4. Buxtorf. Tiberias. De Antiquitate Punct. Exeg. loc. com. tom. 1 de Sa Sc. De Text. Heb. Puri. Loc. com. quousque se extendat. Author S. Sa. Clav. Scrip. Sel. p. 2, trac. 6. De Templ. Ezec. Disputat. Jenae. De Translat. Scripturae. Controversarium Epitome Loc, Theol. lib. 2 cap. 13. Arcan. Cathol. lib. 1. Exercit. de Heb. Text. Sincer. Proleg. De Verbo Dei, lib. 2. In Psalm 21. Biblioth. lib. 8 Haeres. 13. Praefat ad Bib. Interlin. Respons. ad Lindan. De rebus Solom. cap. 4 sect. 1. Praefat. ad Josu. Proleg. Biblica. Lightfoot, Fall of Hierus sect. 8-5, etc. Euseb. Hist. lib. 4 cap. 6.; Orosius lib. 7 cap. 13; Hieron. Com. in Zach. cap. 11. Vid Tzemach. David. et Hotting. Hist. Ecclesi Nov. Testam. “Dispersi, palabundi et coeli et soli sui extorres, vagantur per orbem sine homine, sine Deo, rege, quibus neo advenarum jure terram patriam saltem vestigio salutare conceditur.” — Tertull. Apol. “Post haec processu temporis ventum est ad Rabbinu Hakkadosh, cui pax, qui fuit seculi sui phoenix etc. Ille legem in Israele confirmavit sententiis, dictis, et differentiis ore traditis a Mose, usque ad tempora sua collectis cum et ipse esset ex iis qui ore tradita referebant. Collectis igitur sententiis et dietis istis, manum admovit componendae Mishnae, quae in lege scripta sunt praeceptorum explicationem continerent, partim traditionibus a Mose (cui pax), ore acceptis, partim consequentiis argumentatione elicitis,” etc. — Vid. R. Maimon praefat. in Seder Zeraiim, edit. Poc. p. 36-38. Fundament. nonum. apud Maimon, praefat, ad Perek. Chelek. p. 175, edit. Poc. Shobet Jehuda, p. 40. “Eodem fete tempore Palatinus abolita pontificia authoritate doctrinam Lutherl recepit, eaque de causa Pauinm Faginm tabernis Rhenanis in Palatinatu nature Hicdelbergam evocavit. Is sub Volfgango Capitone perfectissimam linguae sanctae cognitionem adeptus, cum egestate premeretttr, Petri Busteri veri locupletis Isnae in qua ille docebat senatoris liberalitate sublevatus Heliam illum Judaeorum doctissimum accersendum curavit, et instituta typographica officlna maximumad solidam return Hebraicarum cognitionem momentum attulit.” — Thuanus Hist. lib. 2 ad an. 1564, 1). 546. Proleg. 3, sect. 42. Faustus Socin. de Jesu Christo Servatore; Crellius Cont. Grot. p. 62. Pietro Della Valle had discovered, in his travels through the east, a copy of the Samaritan Pentateuch, which was presented in 1620 to the library of the Oratory at Paris, by Harlaeus de Sancy. It excited considerable sensation among the learned, was reputed of great antiquity, and held to be derived from some copy antecedent to the Babylonian captivity. It contained no vowel points, and hence the analogical argument to which our author refers against the antiquity of the Hebrew points. —ED. Aujti>ka de< oiJ par j Aijmupti>oiv paideuo>menoi , prw~ton mentwn thwn gramma>twn me>qodon ejkmanqa>nousi , thnhn? deute>ran de , iJeratikhthn de< kai< teleutai>an , thn ejsti dia< tw~n prwtw~n stoicei>wn kurislogikh< , hJ de< sumzolikh>? th~v de< sumzolikh~v hJ memhsin? hJ de< w[sper tropikw~v gra>fetai , hJ de< a]ntikruv ajllhgorei~tai kata> tinav aijnigmou>v? h[lion gayai boulo>menoi , ku>klon poiou~si? selh>nhn de< , sch~ma mhnoeidemenon ei+dov .—Clemens. Alex., Stromat. lib. 5. “Veni rursum Hierosolymam, et Bethlehem ubi labore pretii Bartemium Judaeum nocturnum habui praeoceptorem; timebat enim Judaeos, et exhibebat so mihi alium Nicodemum.” — Hieron. Ep. ad Oceanum. “Literas semper arbitror Assyrias fuisse, sed alii apud Egypties a Meawario, ut Gellius; alii apud Tyros repertas volunt: utiqus in Graeciam intulisse e Phoenice Cadmum sexdechn numero, quibus Trejano bello adjecisse quatuer hac figura z x f c . Palimedem totidem, post eum Simonidem Melioum z h y w , quarum onmium vie in nostris cognoscitur.” — Plinius Nat. Hist. lib. 7 cap. 56. quae quiz in vita invenerit. Dr Wilkins, ward. of Wad. Col.: [afterwards bishop of Chester, and author of a celebrated “Essay towards a Real Character and Philosophical Language.” On account of his literary pursuits in this direction, Owen seems to have appealed to him as an authority in the present instance. A complete and more accurate classification of sounds will be found in certain recent works. See a list of authors on the subject in the appendix to the “Essentials of Phonetics,” by Ellis. —ED. Cabalistic signs, — hr;Wmt] and ˆyOqyer]f’nO, the former denoting a change either by transposition of letters, or by altering the alphabetical order of the letters; the latter being applied to instances in which one letter written is held to be the sign for a whole word or object. —ED. Words seemingly conclusive in favor of Owen’s view, if Jerome understood by “vocales” what we understand by “vowels.” The former, however, in the language of Jerome denotes “gutturals.” See Havernick’s “Introduction to the Old Testament,’’ sect. 53, and Hupfeld, s. 580.ED. Dr Edward Pococke, born 1604; rector of Childrey, Berkshire, in 1643; professor of Hebrew in Oxford; one of Walton’s assistants in the preparation of the Polyglott, and one of the most accomplished scholars of his time. —ED. Pococke’s statement was, that this translation was not all made by one author, or directly from the Hebrew, but partly out of the Hebrew, partly out of the Syriac, and partly out of the Septuagint. —ED. It was of the translation of the Pentateuch by Saadias that Pococke had affirmed that it had been executed about A.D. 950. Owen seems to refer to the most ancient part of the Old Testament; Walton writes as if Owen had spoken Of the most ancient part of the translation. —\parED. The reference is to the old Syriac or Peshito; a name derived from the Chaldee a;fyvip] simple or single . Though Walton complained bitterly of the statement of Owen, yet the date of the version has been long matter of controversy among the learned, Michaelis ascribing to it high antiquity, Marsh questioning the conclusiveness of his arguments, and Laurence unsuccessfully attempting to refute the bishop. It is thought to belong to the end of the second or beginning of the third century. —\parED. A statement that must be qualified, Michaelis pronouncing it “the very best translation of the Greek Testament he ever read;” and Dr Davidson affirming, “It is far from being as accurate or as uniformly good as it might have been,” but always to be “consulted as an important document in the criticism and interpretation of the New Testament.” The testimony of the latter author as to the value of the Old Testament according to this version is equally decided: “In point of fidelity, it is the best of all the ancient versions.” —ED. Morin. cap. 1 excr. 4. It is now beyond all question that Owen’s estimate of the value of the Samaritan Pentateuch, for the purposes of critical emendation, was correct. Since the dissertation of Gesenius, “De Pentateuchi Samaritani Origine,” etc., “its credit in the critical world,” says Dr Davidson, “has been greatly lowered, its position as an authority depreciated far below the rank which several eminent scholars once gave it.” —ED. On this point the good sense of Owen had fairly the better of the learning of Walton, who believed and defended the whole fable of Aristeas in regard to the origin of the Septuagint: see Proleg. 9:18. —\parED. “The criticism of the New Testament should discard all Persian versions as worthless,” Dr Davidson, Bib. Crit. 2:222. In regard to the Ethiopic, no great value is attached to it by modern critics, as there is great uncertainty about its origin, and its text has never been very correctly printed. —ED. On the important question of the value of ancient translations in criticism, it is right the modern reader should not be misled. That they are of value, not for the criticism, but the interpretation of the Scriptures, is the position of our author. It cannot be defended; and the language in which he objects to these versions is too unqualified, although on some points his objections were not destitute of weight, and have been confirmed by subsequent inquiries. On this subject, — the use of versions in criticism, — we may cite the opinion of the most recent authority, Dr Davidson, in his valuable work on Biblical Criticism. Speaking of the principal versions of the Old Testament, — the Septuagint, the fragments of the other Greek translators, the Peshito or old Syriac, the Latin of Jerome, the Targums of Jonathan and Onkelos, and the Arabic of Saadias Haggaon, — he remarks, in regard to the supposition that they exhibit the text prior to all existing manuscripts, “They do without doubt render this important service partially. Their use in the criticism of the Old Testament is great. We have no other aids of equal value, provided they be rightly applied. Yet they do not give an exact and complete view of the original text, as it was at the time of their origin. They do not yield that important service to sacred literature which they might have done.”

    On the subject of New Testament versions he observes, “No benefit has accrued from extending the range of investigation in this quarter.

    Rather has there been disadvantage..... The Arabic versions of the New Testament ought to be neglected. They are useless. The same may be said of the Persian.” The versions which he regards as sources of criticism are the Syriac, Latin, Egyptian, Ethiopic, and Gothic. —ED. In the Hebrew EL, which signifies “Mighty.” This sermon was began before the writer came in. What he wrote is as follows. [This note is by Sir John Hartopp. On the top of the first page the word “fast” is written; seemingly to intimate that the sermon had been preached on the occasion of a fast. —ED.] The author alludes to the affair of Titus Oates and the death of Sir E.

    Godfrey. See note, vol. 9, p.13 —ED. In the author’s treatise on the Holy Spirit, vol. 3 of this works. —ED. The third division of this discourse has not been preserved. See p. 575. —ED.

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