use or origination of the Greek, much less into the etymology of the correspondent Latin, as to search into the notion of the Jews, and the language of the Scriptures, according unto which the evangelists and apostles spake and wrote. 12. 1 Pet. iii. 6. so Eleazer his master Abraham, Gen. xxiv. frequently. Thus Rachel saluteth her father Laban, Gen. xxxi. 35. and Jacob his brother Esau, Gen. xxxiii. 8. Potiphar is the kúpios of Joseph whom he bought,Gen. xxxix. 2, &c. and Joseph in power is so saluted by his brethren, Gen. xlii. 10. and acknowledged by his servant, Gen. xliv. 5. The general name in the law of Moses for servant and mas ter is παῖς and κύριος, Exod. xxi. 2, 4. . It is indeed so plain that the an cient Jews used this word to signify no more than human power, that we find DT the name of man so trans. lated, as 1 Sam. xvii. 32. And first, it cannot be denied, but that the word which we translate the Lord was used by the interpreters of the Old Testament sometimes for men, with no relation unto another than human dominion.* And as it was by the translators of the Old, so is it also by the penmen of the New. But perly made use of in that language, tells us the gods may be called Ocoì or Aaiμoves, but mentions not Kúpios, as neither proper, nor any name of God with them at all. Nor did they anciently use it in their economics; where their constant terms were not Κύριος, but δεσπότης and δοῦλος: and they had then another kind of notion of it, as appears by the complaint of the servant in Aristophanes. Plut. 6. Τοῦ σώματος γὰρ οὐκ ἐᾷ τὸν κύριον Κρατεῖν ὁ δαίμων, ἀλλὰ τὸν ἐωνημένον. In which words, if they were interpreted by the Scripture usage, Kúpos would signify the master, and twvnusvos the person bought, that is, the servant; whereas the place requires an interpretation wholly contrary; for ἐωνημένος is not here ἠγορασμένος, but ἀγοράσας, οι ὠνησάμενος, as the scholiast, Suidas, and Moschopulus have observed, that is, not the servant, but the master who bought him. And though those grammarians bring no other place to prove this active signification beside this of Aristophanes, by which means it might be still questionable whether they had rightly interpreted him without any authority, yet Phrynichus will sufficiently secure us of this sense: "Ervxov ¿wvnuevos οἰκίαν ἢ ἀγρόν. ἐνταῦθα οὐδὲν ἐγχωρεῖ τῶν ἀπὸ τοῦ πρίασθαι· μένει τὸ ἐωνημένος δόκιμον. Εωνημένος then here is he which buyeth, that is, the master; and consequently kúptog not the master, but the servant bought, whom he supposeth originally to have power over his own body. Indeed it was not only distinguished, but in a manner opposed to dεOTórns: as appears by that observation of Ammonius, thus delivered by Eustathius in Odyss. E. Kúpios yuvaikòç kai viŵv ȧvýę kai nατὴρ, δεσπότης δὲ ἀργυρωνήτων. As N is generally translated Kúpog, when it signifieth lord or master in respect of a servant or inferior. So Sarah called her husband, Gen. xviii, For kúpos is used with relation and in opposition to παιδίσκη, Acts xvi. 16. in the sense which the latter, not the ancient Greeks used it: Iadiorŋ, TO≈TO ÈπÌ TÑS DEρAπaívηs oi võv Tɩθέασιν· οἱ δὲ ἀρχαῖοι ἐπὶ τῆς νεάνιδος, as Phrynichus observes. As it is opposed to oikerns, Luke xvi. 13. (according to that of Etymol. Kúpios Tv TρÓC TI ἐστὶν, ἔχει δὲ πρὸς τὸν οἰκέτην.) το δοῦ dog, Matt. x. 24. xviii. 25. &c. And in the apostolical rules pertaining to Christian economics, the master and servant are δοῦλος and κύριος. As also by way of addition κύριος τοῦ θερισμοῦ, Matt. ix. 38. κύριος τοῦ ἀμπελῶνος, Matt. xx. 8. kúpis τñç oikias, Matk xiii. 35. Insomuch as kúpu is sometimes used by way of address or salutation of one man to another, (as it is now generally among the later Greeks, and as Dominus was anciently among the Latins. Quomodo obvios, si nomen non occurrat, Dominos salutamus.' Sen. epist. 3.) not only of ser vants to masters, as Matt. xiii. 27. or sons to parents, as Matt. xxi. 30. or inferiors to men in authority, as Matt. xxvii. 63. but of strangers; as when the Greeks spake to Philip, and desired him, saying, Kúpɩ, Jíλopev tòų it ismost certain that Christ is called Lord in another notion than that which signifies any kind of human dominion, because as so, "there are many Lords," (1 Cor. viii. 5.) but he is in that notion Lord, (1 Cor. viii. 6. Èph. iv. 5.) which admits of no more than one. They are only "masters according to the flesh;" (Coloss. iii. 22.) he "the Lord of glory, the Lord from heaven," (1 Cor. ii. 8. xv. 47.)“ King of kings, and Lord of all other lords." (Rev. xix. 16.) Nor is it difficult to find that name amongst the books of the Law in the most high and full signification; for it is most frequently used as the name of the supreme God, sometimes for El or Elohim, sometimes for Shaddai or the Rock, often for Adonai, and most universally for Jehovah, the undoubted proper name of God, and that to which the Greek translators long before our Saviour's birth, had most appropriated the name of Lord, not only by way of explication, but distinction and particular expression. As when we read, "thou whose name alone is JEHOVAH, art the most high in all the earth," (Psal. lxxxiii. 18.) and when God so expresseth himself, "I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known unto them." (Exod. vi. 3.) In both these places, for the name Jehovah the Greek translation, which the Apostles followed, hath no other name but Lord; and therefore undoubtedly by that word which we translate the Lord* did 'Inoovv ideïv, John xii. 21. and Mary Magdalene speaking unto Christ, but taking him for a gardener, Kúpu, ei od Báoraoag avròv, John xx. 15. And it cannot be denied but this title was sometimes given to our Saviour himself, in no higher or other sense than this; as when the Samaritan woman saw him alone at the well, and knew no more of him than that he appeared to be one of the Jews, she said, Kúpɛ, ἄντλημα οὐκ ἔχεις, καὶ τὸ φρέαρ ἐστὶ Bali, John iv. 11. And the infirm man at the pool of Bethesda, when he wist not who it was, said unto him, Kúpu, avoρwπov our xw, John v. 7. The blind man, to whom he had restored his sight, with the same salutation maketh confession of his ignorance, and his faith, Tíc kori, Kupu; and TiσTEUW, Kúptɛ, John ix. 36.38. * I know it is the vulgar opinion, that kúpis properly answereth unto TN, and the reason why it was also used for is no other than because the Jews were wont to read Adonai in the place of Jehovah. Of which observation they make great use who deny the Divinity of Christ. 'Quia enim Adonai pro Jehovah in lectione Hebræorum verborum substitui con- i. 24. but also they understand the proper name of God, Jehovah. And had they placed it there as the exposition of any other name of God, they had made an interpretation contrary to the manifest Jews were so superstitious above three hundred years before; which must be proved before we can be assured that the LXX. read Adonai for Jehovah, and for that reason translated it Kúpoc. Thirdly, as we know no reason why the Jews should so confound the names of God; so were it now very irrational in some places to read grammaton itself, which by the ignorance of the Greek scribes, who understood not the Hebrew characters, was converted into four Greek letters, and so made a word of no signification, ПIII. This is still extant in the copy of the text of Isaiah printed by Curterius with the Commentary of Procopius, and St. Jerome gives an for: As when God saith, Exod. account of it in the Greek copies of vi. 3. "I appeared unto Abraham, his age: Nomen Terpaypaμparov, unto Isaac, and, unto Jacob," quod åverpúvntov, id est, ineffabile, ,putaverunt, quod his literis scribitur שדי ושמי יהוה לא נודעתי להם though the Vulgar translation renders jodhevauhe, quod quidam non it, In Deo omnipotente, et nomen meum intelligentes, propter elementorum Adonai non indicavi eis, and thereby similitudinem, cum in Græcis libris make an apparent sense no way con- repererint, pipi legere consueverunt.' gruous to the intended importance of Epist. 136. Neither did the Greeks the Holy Ghost (for it cannot be ima- only place this IIIIII in the margin of gined either that God should not be their translations, but when they deknown to Abraham by the name Ado- scribed the Hebrew text in Greek nai, or that it were any thing to the characters they used the samé HIйI present intendment, which was to en- for TT, and consequently did not courage Moses and the Israelites by read Adonai for Jehovah. An examthe interpretation of the name Jeho- ple of this is to be found in that exvah); yet we have no reason to believe cellent copy of the prophets according that the LXX. made any such hete- to the LXX. collated with the rest of rogeneous translation, which we read, the translators, in the library of the καὶ τὸ ὄνομά μου Κύριος οὐκ ἐδήλωσα most eminent Cardinal Barberin; avrois. Thus again, where God speaks where at the 13th verse of the 2nd unto Moses, Οὕτως ἐρεῖς τοῖς υἱοῖς Ισ- chapter of Malachi these words are ραὴλ, Κύριος, ὁ Θεὸς τῶν πατέρων ὑμῶν, written after the translation of Aquila, ἀπέσταλκέ με πρὸς ὑμᾶς, τοῦτό μου ἐστὶν Symmachus, and Theodotion, out of ovoua alúviov, Exod. iii. 15. whoso- the Hebrew text, after the manner of ever thinks Kúpos stands for Adonai, Origen's Hexapla, of which there is doth injury to the translators; and an excellent example in that MS. Ovwhosoever readeth Adonai for Jehovah, ζωθ, σηνιθ, θέσου, χεσσονθ, δεμα, εθμαζputs a force upon the text. As also βην, (1. βηκ) πιπι, βεχι, ουανακα, μηην, when the prophet David saith, " that ωδ, φεννωθ, ελ, αμμανα, ουλακεθ, ρακων, men may know that thou whose name μadnxeu, which are a very proper exalone is Jehovah, art the most high pression of these following Hebrew over all the earth." Ps. lxxxiii. 18. I words, according to the punctuation confess the ancient fathers did, toge- and reading of that age, תעשו כסות דמעה את מזבח ther with the Jews, read Adonai for יהוה בכי ואנקה מאין עוד פנות -Jehovah in the Hebrew text, as ap אל המנחה ולקחת רצון מידכם peareth by those words of Epiphanius de Ponderibus, §. 6. Adwvai, xà, By which it is evident that Origen in καριθὶ, ἰσμαὴλ, ἰεββετὰ, ἀκώλ· which his Hexapla, from whence undoubtedvery corruptly represents part of the ly that ancient scholiast took his vafirst verse of the 141st psalm, Trious translations, did not read 'Adovai but in that place; but kept the Hebrew קראתיך חושה לי האזינה קולי plainly enough render Adovai, characters, which they who under- preserving of the name Jehovah in the intention of the Spirit: for it cannot be denied but God was known to Abraham by the true importance of the title Adonai, as much as by the name of Shaddai; as much by his dominion and sovereignty, as by his power and all-sufficiency: but by any experimental and personal sense of the fulfilling of his promises his name Jehovah was not known unto him: for though God spake expressly unto Abraham, "All the land which thou seest, to thee will I give it, and to thy seed for ever,” (Gen. xiii. 15. xxvi. 3.) yet the history teacheth us, and St. Stephen confirmeth us, that " he gave him none inheritance in it, no not so much as to set his foot on, though he promised that he would give it to him for a possession." (Acts vii. 5.) Wherefore when God saith he was not known to Abraham by his name Jehovah, the interpretation of no other name can make good that expression: and therefore we have reason to believe the word which the first Greek translators, and after them the apostles, used, may be appropriated to that notion which the original requires; as indeed it may, being derived from a verb of the same signification with the Hebrew root,* and so denoting the essence or existence of God, and whatsoever else may be deduced from thence, as revealed by him to be signified thereby. Jerome testifieth: Et nomen Domini Tetragrammaton in quibusdam Græeis voluminibus usque hodie antiquis expressum literis invenimus.' Ep. 106. Being then we cannot be assured that the LXX. read for being they have used Κύριος for Jehovah, when they have made use of the general word eeos for Adonai; being in some places Adonai cannot be read for Jehovah, without manifest violence offered to the text: it followeth, that it is no way probable that Kúpos should therefore be used for Jehovah, because it was taken for the proper signification of Adonai. * It is acknowledged by all that is from Tor, and God's own interpretation proves no less ΤΗΝ ΤΩΝ ΠΝ Exod. ii.14. And though some contend that futurition is essential to the name, yet all agree the root signifieth nothing but essence or existence, that is, rò elvai, or πäρуεш. Now as from in the Hebrew, so in the Greek and τοῦ κύρειν Κύριος. And what the proper signification of rupew is, no man can teach us better than Hesychius, in whom we read Kúpɛ, væάρχει, τυγχάνει, κύρω prima longa, κυρῶ prima brevi. Sophocl. Cdip. Colon. v. 1158. Schol. Θύων ἔκυρον, ἀντὶ τοῦ, ἐκύρουν, ταὐτὸν τῷ ἐτύγχανον. Hence was κύροι by the Attics used for forw sit; so I take it from the words of the scholiast upon Sophocles: τὸ κυρῶ περισπωμένως φησὶν poi ovvýleta rai 'Attikoì, èv dè evktikois βαρύνουσιν αὐτὸ Αττικοὶ μετὰ ἐκτάσεως του υ, κύροι λέγοντες, ἀντὶ τοῦ, κυροίη. Not that they used it by an apocope, taking from xvpoin, but that was taken in the sense of Kupoin or κυροῖτο, from κύρω, υπάρχω, κύροι, εἴη or rápxo, as the scholiast upon those words of Sophocles, Electr. v. 849. Δειλαία δειλαίων κυρεῖς· Κυρεῖς, ἤγουν, Vráρxes. Neither know I better how to render Kupec than by vπáρɣɛ in the place of Eschylus's Prometheus, v. 330. Ζηλῶ σ' ὅθ ̓ οἵνεκ ̓ ἐκτὸς αἰτίας κυρεῖς, Πάντων μετασχὼν καὶ τετολμηκὼς ἐμοί. As the Arundelian scholiast upon the Septem Thebana, кvρeï, vπäρxe, and in the same tragedy, ἐπ' ἀσπίδος κυρεῖν, is rendered by the more ancient scholiast, ɛlvai iπì rñs áoπidos as in the Persa, σεσωσμένος κυρεῖ, is by the same interpreter explained rupɛĩ kai υπάρχει σεσωσμένος. So the same poet in his Agamemnon, v. 1371. Ταύτην ἐπαινεῖν πάντοθεν πληθύνομαι, Τρανῶς Ατρείδην εἰδέναι κυροῦνθ ̓ ὅπως. Which the scholiast renders thus: Επαινοῦμαι διαφόρως ταύτην γνώμην, τὸ μαθεῖν ἐν οἷᾳ ἐστὶ καταστάσει ὁ βασι Being then this title Lord thus signifieth the proper name of God Jehovah, being the same is certainly attributed unto λeus. And no other sense can be imagined of that verse in Sophocles, Edip. Tyr. v. 362. Φονέα σε φημὶ τἀνδρὸς οὗ ζητεῖς κυρεῖν, than by rendering it, elvαι or væάρɣε: and Edip. Col. v. 726. -Kai yàp ɛi yɛpwv kvpw, Τὸ τῆςδε χώρας οὐ γεγήρακε σθένος" and Philoctet. v. 899. ̓Αλλ ̓ ἐνθάδ' ἤδη τοῦδε τοῦ πάθους κυρώ• or of that in Euripides's Phanissa, v. 1067. the some would persuade us, whom we Ωὴ, τίς ἐν πύλαισι δωμάτων κυρεῖ; This original interpretation appeareth farther in the frequent use of Kupew for rvyxávo, as it signifieth no more than sum: as in Sophocles, εv0vvwv κυρεῖς for εὐθύνεις, μισῶν κυρῆς for μισῆς, ἐπεικάζων κυρῶ for ἐπεικάζω, ὢν κυρεῖς fur ̓ εἶς, ἐξειδὼς κυρῶ for ἔξοιδα, κυρῶ λεύσσων for λεύσσω, δρῶν κυρεῖς And Diodorus hath taught us from for δρᾷς, ἠπατημένος κυρῶ for ἠπάτη- - whence that name first came, menμαι, εἰρηκὼς κυρεῖ for εἴρηκεν, εἰπὼν tioning Moses in this manner, l. i. c. κυρεῖς for εἶπες, ἐκύρει ζῶσα for ἔζη: 94. Παρὰ δὲ τοῖς Ἰουδαίοις Μωσὴν τὸν and in Euripides, ἔχων κυρεῖ for ἔχει, Ἰαὼ ἐπικαλούμενον θεόν. And Theoεioßaívovoa kvρeï for eioßaive, di- doret more expressly, Quæst. 15. in κημένη κυρῷ for ἀδικῆται, or ἀδικηθῇ, Exod. Καλοῦσι δὲ αὐτὸ Σαμαρεῖται μὲν as the scholiast. From all which it Taße, 'Iovdało de 'Iaw. Porphyrius, undeniably appeareth, that the au- 1. iv. cont. Christian. tells us, Sanchocient signification of Kup or Kup niathon had his relations of the Jews, is the same with εἰμὶ, or ὑπάρχω, παρὰ Ἱερομβάλου τοῦ ἱερέως θεοῦ τοῦ sum, I am (which is much confirmed 'Ievo. Eusebius (as we formerly menby that it was anciently observed to tioned) said, 'Iwoové koriv, 'Iaw owrηbe a verb transitive, as it was used by pía. Hesychius, 'Iwádaμ, 'Law ouvréthe forementioned author: Kup ovv- Aeta, taking in composition for the γίας πρώτης τῶν περισπωμένων, τὸ πε- contraction of Ιαώ. As 'Iwvàs έounριτυγχάνω ἀντὶ δὲ τοῦ ὑπάρχω κατὰ νεύεται, ὑψίστου πονοῦντος. And the τοὺς τραγικοὺς ἀμετάβατον. So an LXX. Jer. xxiii. 6. have rendered ancient Lexicon); and therefore kupios 13 Iwoeder, id est, Dominus immediately derived from thence justus, saith St. Jerome. And as the must be ó av, or å væάрxwv: and con- heathens and the first Christians, so sequently the proper interpretation of the heretics had among them the m descending from the root pronunciation and expression of the of the same signification. And well name. As the Valentinian was may we conceive the LXX. for this baptized &v Tý óvóμari Tov 'Iaw. Iren. reason to have so translated, it, be- 1. i. c. 21. §. 3. and the Ophiani had cause we find the origination delivered their several gods, among the rest: by them in that notion, rendering 'Arò μèv payɛías ròv 'lakdaßawo ka ΤΗΝ ὁ Ων, Εxod. iii. 14. ἐγὼ εἰμὶ ὁ τὸν Ασταφαῖον, καὶ τὸν Ὡραῖον ἀπὸ δὲ Ὢν, and again, ὁ Ὢν ἀπέσταλκέ με πρὸς τῶν Ἑβραϊκῶν γραφῶν τὸν Ἰαώ, Ιὰ ὑμᾶς. From whence considering the παρ' Εβραίοις ὀνομαζόμενον. Οrig. name proceeding from that root, cont. Cels. I. vi. §. 32. So I read it, and giving relation to that sense, they not as it is in the edition of Hoeschemade use of the word kúpos for the lius, 'Iawta in `one word, or 'lawva, as standing interpretation of that name, our learned countryman Nicolaus as being equivalent to "v. We Fullerus hath endeavoured in vain to have no reason then to conceive rectify it; but law ià, that is, the either that they so translated it out Ophiani took the name 'Iaw from the of the superstition of the Jews (as Jews, among whom it signifies the |