II.

AN

ATTEMPT

ΤΟ

EXPLAIN THE MEANING

OF THE WORDS

ΔΙ, ΣΑΤΑΝ, ΣΑΤΑΝΑΣ, ΔΙΑΒΟΛΟΣ,

AND OF OTHER

SUPPOSED SYNONYMOUS EXPRESSIONS,

IN THE

OLD AND NEW TESTAMENT.

INTRODUCTION.

THAT

Rules of Interpretation.

'HAT there is a Being of infinite perfection, who alone created, and who continually governs, the whole universe, is a truth generally acknowledged. It is also generally believed by Christians, that there is another being, originally of angelic rank, but now degenerated, of inveterate malice, and unrelenting cruelty; who delights to injure mankind, and whose power of injuring them extends to their minds and to their bodies, to this material world, and to the future ftate. The perfections and providence of God are clearly manifested in our own frame, and in the works of creation around us. Nothing in nature, however, fhews us, that any creature fuperior to the human race in intellect and power can disturb the order of things upon earth. Whether the Christian scriptures inform us of any being who poffeffes a power of controling the laws of the natural and moral world, independently of an extraordinary commiffion from the Most High, is what we now propofe to examine. The terms σαλαν, σάλανας, and διαβολος, have long, and

generally, been understood to be the appropriate names of fuch a perfon.

In order to purfue our inquiries into the meaning of these words with fairness and impartiality, and to form a correct judgment in the cafe, it is neceffary that we be guided by thofe rules in the interpretation of terms and phrafes, which are generally allowed to be applicable to all fubjects, in all languages. We fhall mention fome of thefe.

1. Words and phrases in every book are to be interpreted according to the fenfe in which they were generally understood at the time, and in the place, in which they were used, unless the connection require a different meaning.

2. Doubtful and figurative words and phrases muft be interpreted by those which are clear and plain.

3. The fubject and connection in which a word or phrase is introduced, fhould guide us in the interpretation of it.

4. No meaning of a word or phrafe fhould be adopted, that contradicts any well-established truth; for every fingle truth is confiftent with every other truth, of whatever kind.

5. That fenfe which eafily and naturally accords with every expreffion in a book upon any subject, ought to be adopted as a rule of interpretation for doubtful terms which relate to that fubject; efpecially if no other meaning accord with them all. Still more, if this fense be really given in one or more inftances in the book itself.

6. Nothing fhould be referred to a fupernatural caufe, that can be fairly and eafily accounted for by one or more natural causes.

7. Any fenfe of a word or phrafe in fcripture, which is contrary to the purest ideas of the attributes and government of God, must be rejected.

8. That interpretation of a word or phrase, either in the Old or New Teftament, which beft agrees with natural religion, and with the general fpirit and tenor of revelation, fhould be adopted in preference to any other.

SECTION I.

The common ideas of the Devil, and Satan. Evidence requifite to prove his existence. The prevailing Notions contradict Natural and Revealed Religion, and are inconfiftent with each other.

THE words Devil and Satan are generally sup

pofed to denote only a fingle individual being, of an order fuperior to the human race, the head or prince of angels, who fell from their original ftate of moral excellence, by rebellion against God, and were caft out of heaven, and confined in prifon in hell, in chains and darkness, to the judgment of the great day. Jude vi.; 2 Pet. ii. 4; Newcome's, Doddridge's, and Benfon's notes; Rev. xii. 9.