(1.) It becometh the majesty, authority, and hoviness, of Him. in whose name it speaketh. And hence it is that, by its simplicity without corruption, gravity without affectation, plainness without: alluring ornaments, it doth not so much entice, move, or persuade, as constrain, press, and pierce into the mind and affections, trans- forming them into a likeness of the things which it delivers unto us® And therefore, though St Paul says that he dealt not with the Corinthians xa0’ irepoyxiy Adyou 4 coping, in an excellency or sub- limity of speech or wisdom, like that of the orators before described, yet he did év dwodeiZes Mvelwaros xa! duvéuews, in such an evidence of spiritual power as was far more effectual and prevalent. The
? Dion. Halicar. Tractat. de Isoc. cap. xii.. 2 Senec. Epist. cxv. 3 Picus Mirand. Epist. ad Hermol. Barbar.
54 CANONICAL AUTHORITY OF THE [ EXERC. I.
whole of the sacred style is Scorperéc, if truth, gravity, authority, and majesty, can render it so; nor can any instance be given to the contrary. And,—-
(2.) It everywhere becometh the subject-matter 1 treateth of, which because it is various, it is impossible that the style wherein it is expressed should be uniform; when yet, notwithstanding all its variety, it everywhere keeps its own property,—to be, in gra- vity and authority, still ke unto itself, and unlike to or distinct from all other writings whatsoever. Whence Austin rightly of the holy penmen; “ Audeo dicere omnes qui recte intelligunt quod illi loquuntur, simul intelligere non eos aliter loqui debuisse ;’/—*“ I dare say that whosoever understands what they speak, will also under- stand that they ought not to have spoken otherwise.”* And Origen of the writings of St Paul in particular: “If any one,” saith he, “ give himself to the diligent reading of his epistles, <d 078, 7 Yavuudoeras riv vouv rou cvdphe ev iimriny AZEEI Meyda wepivoodyros, 7 Mn Saumdaas adrd< naravyerncros paverras, 1 know full well that either he will admire his great conceptions and sentences under a plain and vulgar style, or he will show himself very ridiculous,’ The things treated of in - the Scripture are, for the most part, heavenly, spiritual, supernatural, divine; and nothing can be more fond than to look for such things to be expressed in a flourish of words, and with various ornaments of speech, fit to lead away the minds of men from that which they are designed wholly to be gathered unto the admiration and con- templation of. Bodies that have a native beauty and harmony in the composition of their parts, are advantaged more by being clothed with fit garments than by the ornaments of gay attire. And the spiritual, native beauty of heavenly truths is better conveyed unto the minds of men by words and expressions fitted unto it plainly and simply, than by any ornaments of enticing speech whatever. And therefore we say, with Austin, that there is not any thing de- livered in the Scripture but just as it ought to be, and as the matter requires,
(3.) The style of the holy penmen is, in a gracious condescen- sion, suited unto them, and their capacity, whereof far the greatest part of them with whom they had to do consisted. This Origen at large insists upon in the beginning of his fifth book against Celsus. The philosophy and oratory of the heathen were suited principally, if not solely, to their capacity that were learned: this the authors and professors of it aimed at,—namely, that they might approve their skill and ability unto those who were able to judge of them. The Scripture was written for the good of mankind in general,” and with- out the least design of any contemperation of itself to the learning and wisdom of men; and this ovyxardéacis, or condescension unto
i August. de Doct. Christ. lib. iv. cap. vi, 2 Hilar, in Ps. exxyi.
SECT. 31.] EPISTLE TO THE HEBREWS. 55
the common reason, sense, usage, and experience, of mankind in general, is very admirable in the holy penmen, and absolutely pecu- liar unto them. In this wniversal suitableness unto all the concern- ments of it consists that excellent simplicity of the Scripture style, whereby it plainly and openly, without fraudulent ornaments, in common and usual speech, declares things divine, spiritual, and hea- venly, with a holy accommodation of them to the understanding and capacities of men, in such occasional variety as yet never diverts from those properties and characters wherein the uniformity of the whole doth consist,
31. Besides all these excellencies of the style of holy writ, with others that may be added unto them, there is in it a secret energy and efficacy, for the subjecting of the minds of men unto its intention in all things. Whether this proceed and be imparted unto it only from the matters treated of, which are holy and hea- venly, or whether it be communicated unto it immediately by an impression of His authority upon it by whom it is given out, or whether it arise from both of them, all that are conversant in it with faith and reverence do find the truth of our assertion by experience, And Origen, amongst others, speaks excellently to this purpose: Oyol & 6 Sets Aovos, odx abrapnes sivas rd Reyomevov (nay nur adrd aAnbEs nal miorinwraroy) mpig rb xabinzobas avOpurivns Luyiic, écev un nol Obyams rig Dedbev 6007 FG Akyovri, nul yapis exavOjan Tors Aeyomevors, nol alrn odx cibel eyywouevn r0ig dyvoiwws AZyovor—“ The holy Scripture teacheth us that what is spoken, though in itself it be true and fit to persuade, is not able to conquer the minds of men, unless power from God be communicated to the speaker, and grace [from him] do flourish in the things spoken themselves; and it is not without divine influence that they speak with efficacy,” Hence ariseth the spiritual, peculiar bewérns Of the divine writers, termed by St Paul carédeEig Mvedparos zu) duvdpewz,— the demonstration of the Spirit and of power.” And herein, as on other accounts, the “word of God is quick and power- ful, and sharper than any two-edged sword,” Heb. iv. 12; by which living energy and authority it evacuated and brought to “nought all the wisdom in this world,—that is, all philosophical conceptions, with all the ornaments ot eloquence and oratory. The excellent discourse of Austin on this subject, de Doctrina Christiana, lib. iv. cap. vi, is very well worthy consideration; whither I refer the reader, that I may not too far divert from my present particular design.