Exercitations on the Epistle to the Hebrews

Neither doth this defect in Translations arise from hence, that the Original Tongues may be more copious and emphatical than those of the Translations, which possibly may be the condition of the Greek and Latin, as Hierom often complains, but it is from the causes before named, and therefore is most evident in the Translations of the Old Testament, when yet no man can imagine the Hebrew to be more copious, (though it be more comprehensive) than the Languages whereinto it hath been translated. But it is of the Originals themselves, and the Style of the Sacred Penmen therein, concerning which we discourse. And herein the boldness of Hierom cannot be excused, (though he be followed by some others of great name in latter Ages) who more than once chargeth St. Paul with Solecisms, and Barbarisms in Expression, and often urgeth, (upon a mistake as we shall see) that he was imperitus Sermone, unskilful in speech. But as neither he, nor any else, are able to give any cogent instance to make good their charge, so it is certain that there is nothing expressed in the whole Scripture, but in the manner and way, and by the words wherewith it ought to be expressed, unto the ends for which it is used and designed, as might easily be manifested both from the intent of the Holy Ghost himself in suggesting those words unto his Penmen, and in the care of God over the very Jota's and Titles of the words themselves. And wherever there appears unto us an irregularity from the Arbitrary Directions, or Usages of other men in those Languages, it doth much more become us, to suspect our own Apprehensions and Judgement; yea, or to reject those Directions and Usages from the Sovereignty of an absolute Rule; than to reflect the least failure or mistake on them who wrote nothing but by Divine Inspiration. The censure of Hensius in this matter is severe, but true. Prolegom. Aristarch. Sac. Vellicare aliquid in iliis, aut desiderare, non est eruditi sed blasphemi hominis, ac malè feriati, qui nunquam intelligit quae humana sit conditio, aut quanta debeatur reverentia ac cultus cuncta dispensanti Deo, qui non Judicem, sed supplicem deposcit.

Neither doth this defect in Translations arise from hence, that the Original Tongues may be more copious and emphatical than those of the Translations, which possibly may be the condition of the Greek and Latin, as Hierom often complains, but it is from the causes before named, and therefore is most evident in the Translations of the Old Testament, when yet no man can imagine the Hebrew to be more copious, (though it be more comprehensive) than the Languages whereinto it hath been translated. But it is of the Originals themselves, and the Style of the Sacred Penmen therein, concerning which we discourse. And herein the boldness of Hierom cannot be excused, (though he be followed by some others of great name in latter Ages) who more than once chargeth St. Paul with Solaecisms, and Barbarisms in Expression, and often urgeth, (upon a mistake as we shall see) that he was imperitus Sermone, unskilfull in speech. But as neither he, nor any else, are able to give any cogent instance to make good their charge, so it is certain that there is nothing expressed in the whole Scripture, but in the manner and way, and by the words wherewith it ought to be expressed, unto the ends for which it is used and designed, as might easily be manifested both from the intent of the Holy Ghost himself in suggesting those words unto his Penmen, and in the care of God over the very Iota's and Titles of the words themselves. And whereever there appears unto us an irregularity from the Arbitrary Directions, or Usages of other men in those Languages, it doth much more become us, to suspect our own Apprehensions and Judgement; yea, or to reject those Directions and Usages from the Soveraignty of an absolute Rule; than to reflect the least failure or mistake on them who wrote nothing but by Divine Inspiration. The censure of Hensius in this matter is severe, but true. Prolegom. Aristarch. Sac. Vellicare aliquid in iliis, aut desiderare, non est eruditi sed blasphemi hominis, ac malè feriati, qui nunquam intelligit quae humana sit conditio, aut quanta debeatur reverentia ac cultus cuncta dispensanti Deo, qui non Judicem, sed supplicem deposcit.