The Preface to the Bibliotheca Sacra

Wherein the Design of this Work is explained, and the Method which has been followed in the New Edition.

THE End which we proposed in drawing up this Bibliotheca Sacra, was, to publish a Catalogue of the best Books that might facilitate the Study of the Scripture. A Work of this nature, however dry and irksome to the Author, is, notwithstanding, in itself agreeable, of great use, and even necessary; but in different respects, and according to the State and Disposition of the several Persons who apply themselves to this kind of Study. The Persons here intimated are of three sorts. Some are only Beginners: Others have already made a good Progress in it: And, lastly, others there are who would be glad to form a compleat Library. It is certain, that the first and last of these cannot well be without this Work; the Former, in order to get a Knowledge of the best Books which should successively be studied by them; and the Latter in order to get a Collection in their Cabinets of all the Writings of such Authors as have consecrated their Labours to this single Point of explaining the Text of Scripture. As to the Second, we may assure the World, that what particular Gifts soever of Understanding they may be endued with; and what Proficiency soever they may have made, they will find here wherewithal to confirm and enlarge them.

The Method which we pursue in general throughout the Work, is to give the Title of the Books, to set down the Names of those who really are, or are only the reputed Authors of them; to trace out the Plan which they have followed, to represent the Judgment which learned Men have made of them; and, lastly, to make known the best Editions of them.

Among the many Books whereof there is here a Catalogue, it must be acknowledged, that all are not equally useful, and that in some there are Places of a dangerous Tendency. But this Confession should not lessen the Idea that any one may form of the Helps that may be borrowed from them, and the Lights which contested and obscure Passages may receive from them. As to the Poison 222with which a small number of them may be infected, there has been care taken to discover it, that the Reader may be upon his guard.

As the Christian World is obliged to Protestants as well as Catholicks for the immense Pains which have been hitherto taken to explain the Letter of the Scriptures, their Works will have a Place here allowed them; but it is supposed, that they who would read them will be careful in the first place to have the Permission of their Superiors, who are set over them with Authority to give it.

This Submission is as necessary to the Study of Scripture, as the Method which is to be pursued in order to the making the intended Progress in it: Wherefore it should be remembred, that no one should enter upon this Study without having a Tincture, at least, of the History of the Hebrews, of their Laws, Manners, Usages, and Customs; of their Country, their Language, and their Sacred Writings. Upon this Footing therefore any one, methinks, may begin this Course of Study, with the History of the Old and New Testament, and of the Jews, which we have published according to the Order of Times, and in the very Terms of the Holy Penmen themselves: It was printed at Paris, in Two Volumes 4to. for Peter Emerey, in 1718. After this, F. Lamy’s Little Introduction may be read, and the Rules for understanding the Holy Scriptures, by Abbot D’Asfeld printed at Paris, for Etienne, in 1716, in 24mo.

We shall not enlarge upon the Merit of this Dictionary, which alone furnishes such Helps as no one should neglect. He should not fail therefore to consult it; for example, the Titles Bible, Judges, Priests, Sacrifices, Palestine, Jews, and some others, as there shall be occasion; for instance, Genesis, Moses, Psalms, Solomon, David, &c.

It is farther necessary, to prevent being obstructed in this Study, that the young Beginner should be Master of many Languages; particularly, of the Hebrew, Greek, and Latin: Nor can he promise himself entire Success, unless with the Knowledge of these Languages he has some Tincture likewise of the Chaldee, Syriac, and Arabic. The Affinity between these last and the Hebrew is universally acknowledged, and each of them in particular have original Roots, which are no longer existing in the Hebrew; nor is the Force of them to be known any otherwise than by their Assistance.

The Proposal here mentioned of knowing all these Languages ought not to discourage any one, especially those who already understand Latin. This Study does not require so much Time as is generally imagined; for, to mention only the Hebrew, any one of a clear, distinct, and methodical Understanding, in less than a Month’s Time, may learn to read, write, decline, conjugate, and even look into the Dictionary for Words and Hebrew Roots, and so may be able to apprehend such Hebrew Passages as are cited by good Commentators, in order to support their Explanations.

Those whose Condition of Life, and Engagements in it, will not allow them to study the learned Languages, and who therefore are confined to the Knowledge of French, with Translations and Comments in this Language only, should be content with both of M. De Sacy’s performing: But it may be proper to take notice, that in his Explanations he keeps closer to the Spiritual than the literal Meaning. They therefore who aim chiefly at the Advantage which may be reaped from the Spiritual Sense, will find more in his Performance wherewithal they may be edified than instructed.

Abbot Beaubrun has abridged M. De Sacy’s Explanation, and put out a New Edition of the Bible in French and Latin, with Notes, in Three Volumes Folio; printed at Paris for Desprez. And long before, a French Translation of the Bible had been published, with short Notes, and the various Readings of the Greek and Hebrew, printed in Three Vols. Fol. in 1702. These are useful Books, and may be sufficient for a great Number of Persons, who have not Leisure or Conveniency to read or to procure more.

If any thing more be wanting, to clear up the literal Meaning and principal Difficulties of the Text, our literal Comment may be consulted; wherein we have endeavoured to collect the best part of what other Commentators have written, and have added Prefaces and Dissertations, to explain such Things and Places, as require a more particular Examination. If the Largeness of the Work is a Discouragement to those who cannot spare time to read so much; they may be satisfied with this Dictionary, and the Collection of our Prefaces and Dissertations, which may serve as an Introduction to the Holy Scripture. They are printed in Three large Volumes in 4to. at Paris, 1720.

Although the Books of the Old Testament were composed long before those of the New, yet, since the Former relate to the Latter, as Figures do to Truths, we would advise Beginners to read first of all the New Testament throughout, with a good Comment; and withal, at the same time, to make use of some good Harmony of the four Gospels, a Geographical Map of the Holy Land, and a Chronological Table, whereby they may be enabled to dispose in proper Order the Actions of our Saviour’s Life, and his Apostles, and learn the Dates of the several Books of the New Testament, from the Birth of Christ to the Year wherein St. John wrote his Revelations.

This Study will by degrees make way for that of the Old Testament, and will remove the Difficulties of it: In this the Manner of proceeding is not to be varied: In this, as well as the other, it is requisite to chuse a clear, accurate, and succinct Comment, and make use of Chronological Tables and Geographical Maps, suitable to the Matter treated of. When they have thus run through all the Sacred Writings, they may begin again, and take Comments of more Extent and Learning, which they may chuse out of the List which will soon follow.

As there is scarce a Possibility of advancing without suffering one’s self to ramble, they should be extremely reserved: And as the Danger of wandering is greater where there is most room, they should use the more Precaution. People gather Poison out of every thing: So that how pious or laudable, and even meritorious soever the Study of the Holy Scripture may be, it is fatal and mortal to Men whose Minds are blinded by false Lights: To avoid this Danger, it is necessary to keep close inviolably to the following Rules, and never to depart the least in the world from them.

1. The First Rule to be observed is this, In Doctrinal Points the Sense of the Church should be ours. The Analogy of Faith, the Tradition of the Catholick Church, the Explications of the Fathers, when they are uniform on any Subject, with those of Catholick and approved Doctors, should be our Guides in this Study. They are the Object on which we should always have our Eyes, that we may not lose sight of them, or ever depart from them. But in Matters of mere Criticism; for example, Chronology, Geography, Architecture, Natural History, or the Customs of different People, Countries, &c. it is allowable to consult and follow Men of Learning, who seem to have most Reason on their side, not excepting even those who are not of our Communion; provided always that the Rules which Prudence and Religion prescribe in this case be observed, and that this Liberty is used with Moderation. If afterwards any one thinks that he has made some Discovery, and would offer some new Conjecture upon any critical Matters of this Nature, he should be careful always not to lessen the respect due to those Fathers who may have understood things differently; nor to fail in that Submission which is due to the Church, and those who govern it.

2. As the Scriptures are the Work of the Holy Spirit, we cannot understand them with-out the Light and Assistance of it; which therefore we should pray for earnestly, and with Perseverance. If we apply ourselves to this Study with the Spirit only of Curiosity and Criticism, we shall never find that Edification and Knowledge in it which should be the End of those Pursuits, and which God communicates only to the poor in Spirit, and those who are of an humble Heart. The Humility, the teachable Disposition and Simplicity of Children, are necessary Preparations for this Study.

3. We are to lay it down for a Principle, that the Sacred Writers not only spoke Truth, but spoke it in a reasonable, sensible, and divine Manner. So that when the literal Sense implies no Absurdity or Impiety, we should not have recourse to Allegory and Metaphor; at least not till we have first settled or supposed the literal Meaning.

4. When any Truth is clearly expressed in one Place, and obscurely in another, that which is clear should be made a Rule for explaining that which is obscure, and serve as a Key to it. For Example, the Passages of Scripture which seem to say that God is corporeal, should be interpreted by others which declare that he is spiritual; and those wherein Christ says, that the Father is greater than he, by others, wherein it is affirmed that He and the Father are one.

5. It is of very great Consequence to know particularly who the Author of the Book is which we are reading, in what Circumstances, what Time, and Language he hath written; what is his Design; for and against whom he wrote. This is to be considered principally in the Laws of Moses, the Writings of the Prophets, the Psalms, the Epistles of St. Paul, and of the other Apostles; which we never can explain as we should do, unless we apprehend the Views and Intentions of their Authors. It is not sufficient to know in general that Jesus Christ was typified in the Old Testament, and that whatsoever happened to the Jews was a Representation of what is now visible in the Christian Church; we must farther, if it be possible, discover the Meaning of every Ceremony, Type, and Prophecy. 6. We ought never to affirm, that one Sacred Author contradicts another: ‘Tis evidently true, that the Contradiction is seemingly such only; never in Things, but merely in Words: Or, rather, it proceeds from hence, viz. That one Writer shall sometimes report a Circumstance which another has omitted; or one shall understand a particular Term in one Sense, another in another. Thus our Saviour Matth. xviii. 5. 1 Cor. xiv. 20.requires that we should be as little Children, and St. Paul says, Be not Children. ----- The Meaning of the first is, that we should imitate the Simplicity, Candor, and Innocency of Children; and St. Paul would have us avoid their vain Credulity, and the Inconstancy and Irregularity of their Conduct.

6. The Genius of the Hebrew Tongue is so different from ours, that it is morally impossible possible without serious Study, and long Experience, to know perfectly the Proprieties of it, and the Forms of Speech peculiar to it. What a Difference there is between the Hebrews and us? They shall begin a Discourse with and or now; they use no Comparative. They say, for instance, Bonum est confidere in Domino, quam confidere in homine. They place Circumcision for the Jew and Uncircumcision for the Gentile. They join the Name of God with any thing, the Greatness, Goodness, and Beauty whereof they would enlarge and aggravate: Beauty of God, signifies excellent Beauty, Cedars of God, very tall Cedars, &c. Sometimes for the sake of a round Number, some Years, Months, or Days are omitted in the Scripture: Upon other Occasions the Word Eternal is used to signify a long time; the whole Earth for all Palestine; Death and the Grave for Adversity. These, and a thousand other Hebraisms are so frequent in the Sacred Writings, that I should never have done if I should attempt to collect them all. So much is certain, that these Forms of Speech, which are so different from ours, shew the Necessity there is of studying the others. It is requisite therefore to consult those Authors who have trated best of them, and particularly Bonfrerius and Cornelius à Lapide; the Canons which both of them have printed before their Comments upon Deuteronomy are excellent, and of great Use.

To these Rules we must join an exact Knowledge of the Books both of the Old and New Testament, to distinguish those which are Canonical, from those which are not so: This is not at all difficult, both being mark’d in the Beginning of all the Greek, Latin, and French Bibles: But without recurring to these, the Catalogue of the Sacred Writings as well of the Old as of the New Testament, the Order and Division of them, according to the Direction of the Council of Trent in the first Decree of the fourth Session, may be seen in this Dictionary, under the Article BIBLE, where likewise may be found a List of the Apocryphal Books. The Reader may likewise have recourse to these Articles which speak of every one of those Books in particular. Here he will find a Report of what may be said or thought of their Authors at the time they were written, of their Contents, and what is every Day argued for and against their being Canonical.

In the Dictionary likewise we have spoken of Bibles, and the different Translations of them; of the History whereof there is also an Abstract in the same Place. This we have reserved for an Account of the principal Editions of Bibles; as well in the Original Languages, as in the several Versions of it. We flatter ourselves that this Part is performed by us more fully, and, if I may venture to say so, with more Accuracy. For this Bibliotheca being insensibly augmented with the Addition of Reflections and Enquiries of all sorts; we have been obliged to new model the first and put it in another Form, by dividing it into five Parts; and subdividing every Part into different Articles.

The first Part contains the Catalogues of those Books which not only relate to the Study of Scripture, but are of use likewise to our understanding the Oriental Languages; such are Grammars, Dictionaries, Concordances, &c.

In the second are those which treat of Jewish Antiquities, of the Laws and Customs of the Hebrews, of their Religion, Polity, Militia, History, Geography, &c. The third is designed to make known the Original Texts of the Bible, the Paraphrases and different Versions of it.

The fourth includes the ancient and modern Commentators of the Old Testament, whether they have written upon all this Part of Scripture, or have confined themselves to some particular Books only, Besides all this, we have described exactly the Dissertations and several Critical Works composed with an Intention to illustrate difficult Places, withal observing two things; first, to refer these Treatises to the several Books of Scripture, according to the Order wherein they stand in the Bible; secondly, to range them according to the greater or less Antiquity of those who published them.

The last Part treats of those Works and Authors which were designed solely to explain the Text of the New Testament, ranged likewise in the same Order with those which were intended for the Old Testament.

The different Articles which compose each Part serve to place every particular Matter in its proper Class, to distinguish the Subject or Book of Scripture from any other, and to shew as if it were in one View, which are the Catholick, and which the Protestant Writers. This Accuracy of Method will lead those as it were by the Hand who desire only to make Advances in the Study of Scripture, or will remove most of those Difficulties which might obstruct them.

We shall make no scruple of joining sometimes our own Judgment with that which learned Men have given of so many Works as we have on the Scriptures, and as have been promised by us in the Beginning of this Discourse: And that we may omit nothing which it may be useful to have known, we shall describe the Year and Form of the Editions, the Birth, Quality, and Death of Authors; their Country, Character and Religion: For Works of this sort, or Catalogues which of themselves have nothing that can excite our Application or Attention, are to be improved with every thing besides, which may awaken the Curiosity of good Judges. These are the Persons therefore whom we have particularly in view; their Genius is well known; they would be glad to be acquainted with every thing, but would be well pleased to be eased of the Trouble of running over a great number of Bibliographers. It is necessary therefore to comply with their Desires, and reduce all that deserves to be read, into Abstracts, make an Analysis of the whole, distinguish the good from the bad, the indifferent from that which excels, take notice of the Time in which the Author flourished, what he was, what his Genius, his Capacity, Age, and Profession. In this we have endeavoured to satisfy them, as far as the Limits of a Work would give leave, which is only revised by us, and wanted nothing but a proper Enlargement.

No one therefore should be surprized at the new Order wherein it now appears. It is drawn up after the Model of that which was observed by us in the Collection of our Dissertations. Compare only these two Pieces, and you will be convinced that they are both formed after the same Plan, and that this is the most methodical.

We do not expatiate upon the Advantages which this Bibliotheca Sacra has over that published by us in the first Edition of this Dictionary: It is sufficient to take notice that it is here augmented near one half; and that all the Faults are corrected which had escaped us through Inadvertency, or were occasioned by wrong Informations.

BIBLIOTHECA SACRA: O R, A C A T A L O G U E o f t h e b e s t B O O K S that can be read in order to acquire a good Understanding of the SCRIPTURE.