PRESENTED TO THE LIBRARY 
 
 PRINCETON THEOLOGICKL SEMINHRY 
 
 fAvs. Alexander Ppoudfit. 
 
 
REMARKS 
 
 O N 
 SELECT PASSAGES 
 
 IN THE 
 
 OLD TESTAMENT. 
 
 3s0s<«)^5O(3e0«0O080^)^«)^5O()eQ^3e03(X 
 
REMARKS 
 
 O N 
 
 SELECT PASSAGES 
 
 IN THE 
 
 OLD TESTAMENT 
 
 TO WHICH ARE ADDED 
 
 EIGHT SERMONS. 
 
 BY THE LATE 
 
 BENJAMIN KENNICOTT, D.D, 
 
 OXFORD: 
 
 Sold by prince and cooke, and j. Fletcher irt 
 
 OXFORD; AND MESS. RIVINGTON, PAYNE, 
 CADELL, AND ROBSON, IN LONDON. 
 
 M Dcc Lxxx vn. 
 
( i" ) 
 
 ADVERTISEMENT. 
 
 ' j ^HE Author, at the time of his death, 
 ^ had proceeded to print as far as the 
 I94'\ Page. What is now added, though 
 in a more imperfed flate, is faithfully given 
 to the world from his papers, in compliance 
 with the following claufe of his Will. 
 
 ** Having often been grieved that the wri^ 
 ** tings of other men on Scripture dificiilties 
 ''have been loft, becaufe not finijiied for the 
 •* Publick, and having my f elf made maity re^ 
 ^' marks on different parts of the Sacred Book, 
 ** which, however imperfedt, m^y furnijh fome 
 ** ufeful hints to others ; I do hereby eai'neftly 
 ** defirCy that the Honourable and Right Rev^» 
 ''Dr. Barrington, the Rev'L Mr. Cyril 
 ** Jackfon, and the Rev"^. Mr. Cracherode, 
 •* whofe Frimdjhip I have happily enjoyed for 
 '* many years, will examine my Sermons and 
 a 2 ** Tapers 
 
( Iv ) 
 
 ** Papers of Criticifm ; and whatever they 
 ** may think at all likely to illiijirate any parts 
 ** of Holy Scripture, though fuch obfervations 
 ** be very imp erf e 51, they will caufe to be pub- 
 *« lijhed at the expence of j?iy Executrix-, par^ 
 ** ticularly my Remarks on Scripture Chrono- 
 ** logy, on the Prophecies defcriptive of the 
 *« MeJJiah, and a few pajfages of the book of 
 ♦* Job, with my Sermons on Matt. I. i. Heb. 
 " X. 5, 6, 7. Ifai. IX. 5, 6. Pfal. LXXXV. 
 " 9, 10. Pfal. VIII. 4, 5. I Cor. XI. i. 
 «* 2 Pet. III. 10,11. 6cc. with the plaineft and 
 <* perhaps the mofi ufeful on Deut. XXXII. 
 "46,47." 
 
 The Editors apprehend, that the Remarks 
 on Scripture Chronology mentioned in this 
 claufe, were only thofe which Dr. KENNI- 
 c o t t hath himfelf inferted in the former 
 part of this Volume. At leafl nothing fur- 
 ther on that fubjea: was found among his 
 papers. 
 
 I T is certain alfo, not only from the ex- 
 preflion of his Will, but from many circum- 
 
 ftances 
 
( V ) 
 
 llances which occurred in the perufal of his 
 Papers, that Dr. Kennicott had intended 
 to reduce the Prophecies defcriptive of the 
 MeJJiah into a connecfled and regular arrange- 
 ment, and to illuftrate them with notes. 
 But he had not proceeded in the defign, fo 
 as to leave any thing in a ftate which would 
 admit its publication. 
 
 I T hath been thought right however tg 
 publifh thofe tranflations of certain Pfalms 
 {Page 194 /c) 219) which appeared to have 
 been tranfcribed fairly for the prefs. And 
 for the fame reafon {Page 281 to 297) the 
 tranflation of the fong of Mofes in Deut. 
 XXXII : and Obfervations on two paiTages 
 of the Prophet Hojea ar.e likewife publiflied. 
 
 The Notes upon the Pfalms , from Page 222 
 to 280, are printed exadly as they flood in 
 Dr. Kennicott's papers. It is conceived 
 that they were written many years ago, and 
 that they muft be confidered as his Adverfa- 
 ria for this part of the Old Teftament. No 
 alterations have been made, unlefs where by 
 
 reference 
 
( vi ) 
 
 reference to the pafTages cited, it was mani* 
 feft that an error had been committed in 
 tranfcribing. And wherever Dr. Kenni- 
 c o T T had fubjoined to a note any of thofe 
 marks which he ufed to exprefs either doubt, 
 or an intention to reconfider the fubjed:, 
 thefe alfo have been faithfully exprefled. 
 
 The Volume is concluded by the Ser- 
 mons enumerated in his Will. 
 
 Extraa 
 
Extrad from The Dedication of 
 
 The prefent Englifh Bible to 
 
 HIS MAJESTY KING JAMES!. 
 
 /J MONG all our joySy there was no 
 
 one that more filled our hearts , than 
 the blejfed continuance of the preaching of God's 
 Sacred Wordy that inejiimable treafure, which 
 excelleth all the riches of the earth. Becaufe 
 the fruit thereof extendeth itfelf not only to the 
 time fpent in this tranfitory world, but direSleth 
 and difpofeth men unto that eternal Happinefs, 
 . which is above in Heaven. T^hen, not to fuffer 
 this to fall to the ground, but rather to take 
 it upy and to continue it — nay, to go forward 
 in maintaining the 'Truth of Chrifi, and pro- 
 pagating it far and near — hath bound the 
 hearts of all Tour Majefiys religious people unto 
 Tou. — When Tour Highnefs had once appre^ 
 bended, how convenient it was, that, out of the 
 Original facred T^ongueSy together with compa- 
 ring the labours (both in our own and other 
 languages) of many worthy men who went be- 
 fore us, there Jloould be one more exaSl T^ranfia- 
 tion of the Holy Scriptures into the Englijh 
 Tongue : Tour Majefty did never defifl to urge 
 aM excite thofe, to whom it was commended, 
 that the Work might be hafierted -, and that the 
 bufinefs might be expedited in fo decent a man- 
 ner, as a matter of fuch importance might jufily 
 require. 
 
Extrad from The Preface 
 
 to 
 The prefent Englifli Bible. 
 
 n^EAL to promote the common goody whether 
 it be by devijing any thing our/elves, or re- 
 vifing that which hath been laboured by others, 
 deferveth certainly much refpedl and ejieem, — 
 Now, what piety y without truth f What truth, 
 what faving truth y without the Word of God f 
 What Word of Gody whereof we may be fure, 
 without the Scripture f 'The Scriptures we are 
 commanded to fear ch. They are commended y that 
 fearched and Jludied them. They are reproved, 
 that were unfkilful in them, or flow to believe 
 them. They can make us wife unto falvation. — - 
 We ( tranjlators ) are fo far from condemning 
 any of their labours, who travelled before us in 
 this kindy either in this land or beyond feay either 
 in King Henry s time, or King Edward' Sy or 
 ^een Elizabeth's, that we acknowledge thetn to 
 have been raifed up of Gody for the building and 
 furnijhing of his Church -, and that they deferve 
 to be had in everlafting remembrance. — Tety as 
 nothing is beguny and perfeSiedy at the fame 
 time ; fo if we, building upon their foundation 
 who went before us, do endeavour to make that 
 better which they left fo good % no man hath 
 caufe to mifike us : and theyyif they were alive, 
 would thank us. — Let us blefs God, from the 
 
 ground 
 
[ 3 ] 
 
 ground of our heart -, for working this religious 
 care in His Majefljy to have the T^ranjlations of 
 the Bible maturely cojifidered and examined. For 
 by this tneans it cometh to pafsy that whatfo- 
 ever is found already, will Jhine as gold more 
 brightly : alfo, if any thing be halting or fuper^ 
 fluousy or not fo agreeable to the Original ; the 
 fame may be correal ed, and the truth fet in place, 
 — If we will be fons of the truth, we muji con- 
 fder what it fpeaketh ; and trample upon our 
 own credit, yea and upon other mens too, if 
 either be any way an hindrance to it. — Chrijlian 
 Reader ! we never thought to make a New 
 *TranJlation, nor to make a bad one a good one ', 
 buty to make a good one better. 
 
 If you afi. What we had before us; truly, 
 it was the Hebrew I'ext of the Old Hefiament, 
 and the Greek of the New. Neither did we think 
 much to confult the franjlators or commenta- 
 tors Chaldee, Hebrew, Syrian, Greek, or Latin-, 
 no, nor the Spanijh, French, Italian, or Dutch, 
 Neither did we difdain to revife that, which we 
 had done ', and to bring brack to the anvil that, 
 which we had hammered: but, having and ufing 
 as great helps as were needful, we have brought 
 the Work to that pafs which you fee. — T^he 
 eyes of the world are now open, God be thanked; 
 and have been a great while. We defire, that the 
 Scripture may fpeak like itfelf; and that it may 
 be underfood, even of the very vulgar, 
 
 A 2 It 
 
[4 ] 
 
 It remameth, gentle Reader I that we cam^ 
 mend thee to God, and to the Spirit of his graces 
 which is able to build further than we can ajk, 
 or think. — Others have laboured-, and you may 
 enter into their labours. Receive not Jo great 
 things in vain I Deffife not fo great Salvation ! 
 
 ENGLISH TRANSLATIONS. 
 
 WicklifFe's Btbh^ from Latin: in 1345 — 1382. 
 
 Tyndal's Pentaieueh^ from Hebrew : 1530. 
 
 Coverdale's Bible: 1535, 1550, 1553. 
 
 Matthewe's 5/i/i? ; 1537. 
 
 Cranmer*s (or Great) Bible: 1539,1540,1566 &c. 
 
 Taverncr's 5/^/^ ; 1539,1549, 
 
 Parker's (or Bifhops) Bible: 1568, 1569, 1572 &c, 
 
 Geneva Bible: 1568, 1570, 1576, 1589, 1599. 
 
 Broughton*s Dan. Ecc. Lam. Job: 1596, 1605, 1606. 
 
 Doway Bible, from Latin : 1609, 1610. 
 
 King James's Bible: 1611 — to— — 178-. 
 
INTRODUCTION 
 by 
 
 The Author of the following Remarks. 
 
 IN the reign of King James the firft, about i8o 
 years ago, though feveral different Tranflations 
 of the Bible into Engliih had been made within 70 
 years before ; it was thought by the learned highly 
 expedient, that there fliould be one more exa5i than 
 that which had been in common ufe for the preceding 
 30 years. And the Dedication fets forth, that, as 
 foon as HIS majesty apprehended^ how convenient 
 fuch a Work would be. He was pleafed to command 
 it to be undertaken ; and expedited info decent a man- 
 ner, as a matter of fuch importance might juflly require. 
 We learn alfo from the Dedication, that the plan 
 was — to make a more exad TranQation out of the 
 Original facred Tongues. And that this might be 
 done with the greater perfedion-, the Tranflators 
 were to confult the labours of many other worthy 
 men, both in their own country and abroad. An 
 excellent Plan this, moft certainly ! And it was exe- 
 cuted far better than might have been expeded ; if 
 we confider, how imperfed at that time was the ftate 
 of Literature in general, and of Sacred Literature in 
 particular. 
 
 In about 50 years afterwards, a Committee was 
 appointed ; for cohfidering the tranflations, and Im- 
 preffions, of the Bible. And they met, at Chelfea ; at- 
 tended by the celebrated Walton, Cafiell, Cudworth 
 &c. But it does not appear, what improvements 
 were agreed upon, or even recgmmended, by thefc 
 
O INTRODUCTION. 
 
 very learned men. ( See Lewis ^ Etig. I'ranjlat. Bihk. ) 
 And no Committee, of the fame nature, has been 
 appointed from that time down to the prefent. 
 
 During the long extent of Years ( almoft 2 whole 
 Centuries ) fmce this laft TranQation was made, many 
 imperfe5iions and errors in it have been difcovered by 
 learned men. And feveral paffages have been lately 
 pointed out, in which the older Engliih Tranflations 
 had better expreffed the fenfe of the Originals, both 
 in the Old and in the New Teftament. But, not- 
 withftanding thefe blemifhes, and even miftakes ; and 
 though it is certain, that great improvements might 
 be now made in tranflating the whole Bible, becaufe 
 the Hebrew and Greek languages have been much 
 cultivated, and far better underftood, fince the year 
 1 600 : yet we fhall then only fee the great Expe- 
 diency, or rather the Necejftty, of a more exadt Eng- 
 lifli Bible ; when we refled, that the Heb. Text itfelf 
 is now found to be wrong in many inftances, fome 
 of which are of confiderable confequence. Indeed 
 the laft Englifh Tranflators muft have feen, and they 
 do tacitly allow, that the printed Hebrew Text is not 
 always right ; becaufe they have fometimes inferted 
 words different from thofe in the Hebrew Text, and 
 fometimes words which are not in the Hebrew Text 
 at all. Thefe fentiments of theirs, with regard to 
 fome miftakes in the printed Hebrew Text, are now 
 confirmed •, and in a much greater degree, than they 
 were at all aware of. 
 
 This difcovery of Errors in the prefent Text, to- 
 gether with the means of correcting them, will cer- 
 tainly promote the honour of Revelation, and there- 
 fore cannot be favourable to the caufe of Deifm: as 
 the Text of the Old Teftament has always been able 
 
INTRODUCTION. ^ 
 
 to anfwer the great purpoles intended by it ; namely, 
 to deliver down a true account of the Creation and 
 Vefcent of Mankind — a rule of Duty for the Jews, till 
 the commencement of Chriftianity — and fufficient 
 evidence from Prophecy, to prove Jefus Chrifl to be 
 the true Mejfiah. On the contrary : as the moft for- 
 midable objedions of Unbelievers have been ground- 
 ed on thefe very Corruptions of the Original, and on 
 the Inconftjlences thence arifing between the Old and 
 New Teftaments •, fo it is from a juft correflion of 
 thefe miftakes, now difcovered, that Infidelity will 
 receive its deepeft wound. For the reafoning of Un- 
 believers hath been this — Some of the Citations in the 
 New Tejlament^ made from the Old ^ do not agree with the 
 Old either in words or fenfe — but the Old Tefiament is 
 allowed to be right — therefore the New Teflament mufi be 
 wrong. Whereas the truth now appears to ftand thus 
 — Some paffages of the Old Tejiament^ cited in the New, 
 have been^ Jince the days of the Apoftles^ corrupted in the 
 Old — the mofi antient of thofe Manufcripts of the Old 
 Tejiament^ which are even now extant, prove its greater 
 agreement formerly with the New Teflament — and the 
 original agreement of the two proves the truth of both. 
 
 But the advantages of a Revifal of our Snglifh 
 Tranflation, though afllfted by a corre6lion of many 
 corrupted paffages, are by no means confined to a 
 more effectual vindication of the New Teflament. 
 For the Hebrew Manufcripts have brought to light 
 very many Various Readings, which give a new and 
 powerful fandlion to the Antient Verfions \ and the 
 MSS themfelves contain many Various Readings of 
 confequence, which are certainly genuine. And by 
 this joint affiftance of the Hebrew AdSS themfelves, 
 
8 INTRODUCTION. 
 
 and of the Antient Verfions thus confirmed, feveral 
 parts of the Old Teftament will be reconciled to others, 
 with which they are now at variance j and good fenfe 
 will be clearly reftorcd to many other parts, which 
 are now exceedingly obfcure, if not abfolutely un- 
 intelligible. 
 
 Thefe general principles are here aflumed, and at 
 prefent taken for granted , becaufe they have been 
 already proved. It is neither proper in itfelf, nor 
 confiflent with the plan of this volume, to repeat 
 now what I have already fubmitted to the Learned : 
 and it may be decently prefumed, that the Proofs 
 thus offered have ( in the main ) been fatisfadtory ; 
 becaufe of the fingular fupport and favour, with 
 which I have been honoured by the Public. My ift 
 DifTertation, on The State of the Printed Heb. Text of 
 the Old Tejiament, was publifhed in 1753 ; and my 
 2d, on the fame fubjedl, in 1760, In confequence of 
 thefe Diflertations, I was prevailed on to collate the 
 Hebrew MSS, and to publip their Various Readings : 
 which alfo has been now performed, and a General 
 Dijfertation given concerning the whole Work. To 
 thefe 3 Differtations 1 fhall therefore refer, in the fol- 
 lowing pages i when I Ihall briefly mention here any 
 fuch points, as are there treated at large, and which 
 are neceffarily encumbered there with learned quo- 
 tations. 
 
 It muft alfo be carefully obferved ; that one great 
 fource of Corredtion, as to the 5 books of Mofes, 
 could not be made ufe of by our laft Tranflators. 
 For the Samaritan Pentateuch was not then known in 
 Europe ; but it was, foon after, brought hither from 
 the Eaft, and printed. I muft add j that not only 
 
INTRODUCTION. 9 
 
 the Variations from the printed Hebrew Text are nu- 
 merous and important in the printed Samaritan Pen- 
 tateuch and its MSS -, but alfo, that the older even the 
 Hebrew MSS are, the more they are found to agree 
 with and to confirm the Samaritan: and many errors 
 in the Samaritan copies, as printed, are correded by 
 the Samaritan MSS. Nor Ihould it be omitted, chat 
 the Paris Polyglott, which firft publiihed the Sama- 
 ritan Pentateuch in 1645, firft alfo publiihed the 
 Syriac and /^rabicY tr^ions. And it was the additional 
 misfortune of our 1 aft Tranflators, to want thefe very 
 valuable Verfions •, from vv'hich the learned have fince 
 derived many and eminent advantages, for corre5iing 
 as well as illuftrating the Old Teftament. 
 
 But befides the great advantages, which may be 
 now derived from the feveral Antient Verfions -, other 
 Verfions have been made, in different countries, du- 
 ring the laft and prefent centuries : and the[e like- 
 wife will furnifh confiderable affiftances. And it is 
 probable, that ftill greater advantages will follow, 
 from a careful examination of the very many excel- 
 lent Critics, both at home and abroad •, who, fince 
 the year 161 1, have publiftied Commentaries on dif- 
 ferent books of the Bible, or Dijfertations on parti- 
 cular PaflTages, or Remarks on the Various Readings 
 in the facred MSS themfelves, as well as on the An- 
 tient Verfions : all which circumftances, now hap- 
 pily combined, call for the moft ferious attention of 
 our Superiors to a Revifal of our prefent Tranjlation, 
 
 That more Various Readings may be ftill colledled 
 from the Hebrew MSS, is certain : and that greater 
 afiiftance will be derived from the Antient Verfions^ 
 when their printed copies ftiall be correded by their 
 
10 INTRODUCTION. 
 
 oldejl MSS, is certain alfo. But, does it at all follow, 
 that, becaufe more may be done for illuftrating the 
 Old Teftament an hundred years hence, therefore no- 
 thing fhould be done at prefent ? Important confe- 
 quences depend upon this queftion, in our own times. 
 Many corruptions in that facred Volume are now- 
 proved : and why muft Unbelievers, even in thefe 
 days, be permitted to avail themfelves of thefe cor- 
 ruptions, remaining any longer uncorredled ? Many 
 parts are now expreifed without fen je^ whilfl fome are 
 inconftftent with otiier parts both of theO/^ Teftament 
 ^nd the New : and muil not every ferious Chriftian 
 wifh, that the former were made intelligible, and alfo 
 that the latter were fairly reconciled ? This cannot 
 but be the wifli of every good man. And indeed 
 every learned man will concur in defiring, that Jujiiee 
 may be done to the Old I'eftament ; in reprefenting 
 that very curious and moft antient of all books, 
 with the greateft poffible conformity to the Originals 
 of Mofes and the Prophets. 
 
 That thefe wifhes may appear well-grounded; a 
 juft reprefentation fhould be made by thofe, who are 
 fkilled in Languages, to thofe, who are veftcd with 
 Power. And that I may not, at laft, appear to with- 
 draw my own endeavours, however inadequate, in a 
 Caufe of all others the moft interefting to the Pub- 
 lic ; I think it my duty to communicate, as plainly 
 as I can, my remarks on many Parts of our prefent 
 Englifh Tranjlaiion. And I cannot but wifti, and 
 |)ray, that many other remarks on the fame fubjed 
 may be foon publiftied by thofe, who, with equal Zeal 
 for THE GLORY OF GoD, havc greater Abilities 
 for promoting it. 
 
INTRODUCTION. II 
 
 • To men of Learnings and alfo to men of Poiver, 
 an appeal has lately been made, in the New Tranjla- 
 tion of the whole book of i s a i a h ; by an Author 
 (angularly qualified both to tafte the fublime Poe- 
 try of this Evangelical Prophet, and alio to ex- 
 prefs in Englifh the Form and Spirit of the Origi- 
 nal. As this learned Prelate led the way to the cor- 
 reflion of the Hebrew Text, by having convinced 
 me of its being much corrupted ; fo he has, in this 
 great Work of his, eftablifhed the importance of the 
 Hebrew MSS, now fortunately brought to light : 
 correding the Text, in many places, from thefe MSS 
 themfehes ; and in many others, from the Antient Ver- 
 fions^ which the Hebrew MSS abundantly confirm. 
 And indeed his Lordfhip's Preliminary D'JJertation is 
 full of fuch Critical Illuflrations, as will be of the 
 greatefl ufe — whenever ( to ufe his own words there, 
 pag. 69 ) that necejjary Work, a New 'iranjlation, or a 
 Revifton of the prefent 'Tranjlation, of the Holy Scrimp" 
 tures, for the ufe of our Church, fhall he undertaken. 
 
 This Introdu6lion of mine cannot be concluded 
 fo properly, as in the words of the fame Author ; 
 from his juftly celebrated Vifit at ion -Sermon, at Dur- 
 ham, in 1758 : fag, 23 &c. *' The light, that arofe 
 *' upon the Chriftian world at the Reformation, hath 
 " ftill continued to increafe, and we truft will fhtne 
 " more and more unto the perfect day. The labours of 
 ** the learned have from that time, by the blefling of 
 " God upon the free exercife of reafon and private 
 ''judgement, been greatly fuccefsful in promoting 
 *' religious knowledge ; and particularly, in laying 
 '* open the hidden treafures of divine wifdom con- 
 " tained in the Holy Scriptures. Much hath been 
 
12 INTRODUCTION. 
 
 " done in this important work ; and much ftill re- 
 " mains to be done. Thofe heavenly ftores are in- 
 " exhauftible : every new acquifition ftill leads on 
 " to further difcoveries ; and the moft careful fearch 
 " will ftill leave enough to invite, and to reward, the 
 *' repeated fearches of the pious and induftrious, to 
 *' the lateft ages. This is a work, that demands our 
 " firft and moft earneft regard ; the ftudies and af- 
 '* fiftance, the favour and encouragement, of all. 
 ** To confirm and illuftrate thefe holy writings, to 
 *' evince their truth, to ftiew their confiftency, to 
 *' explain their meaning, to make them more gene- 
 " rally known and ftudied, more eafily and perfectly 
 '* underftood, by all ; to remove the difficulties, that 
 " difcourage the honeft endeavours of the unlearned, 
 *' and provoke the malicious cavils of the half- 
 " learned : this is the moft worthy objedl, that can 
 *' engage our attention ; the moft important end, to 
 *' which our labours in the fearch of truth can be 
 " directed. And here I cannot but mention, that 
 *' nothing would more efFeftually conduce to this 
 *' end, than the exhibiting of the Holy Scriptures 
 " themfelves to the people in a more advantageous 
 *' and juft light, by an accurate r e vi s a l of our 
 '* vulgar Tranflation by public Authority. This 
 *' hath often been reprefented -, and, i hope, wili, 
 *' not always be represented in vain." 
 
Remarks 
 
 on feled: PafTages in 
 THE OLD TESTAMENT, 
 
 GENESIS I', 8— lo. 
 
 TH E Divine Approbation being exprefled once^ 
 as to the parts of the Creation upon the firft, 
 fourth, fifth, and fixth days ; noi at all on the fecond 
 day, and twice on the third : there can fcarce be a 
 doubt, but that here is now fome miftake. The re- 
 gular order will be reftored, by admitting a tranfpO' 
 fition \ and by allowing — either, that the latter part 
 of verfe 8 ( and the evening and the morning were the 
 fecond day) originally clofed the loth verfe — or, that 
 the latter part of ver. lo ( and God faw that it was 
 gfiod) originally belonged to ver. 8. And there (in 
 ver. 8 ) the words are found in the Greek verfion ; 
 though they are alfo, in the prefent Greek copies, at 
 ver. lo : and probably, in one of the 2 places, the 
 Greek has been aflimilated to the corrupted Hebrew. 
 See my General Dijertation, pag. 35. The preceding 
 obfervation is founded on a remark, inferted by the 
 late learned Arch-Bp Secker in the margin of his 
 Hebrew Bible. 
 
 Gen. 2, 2. 
 
 yind on the sEviNTH day God ended his work. This 
 is not confident with the Creation having been fi- 
 nilhed, and ended, on the 6th day. The 7th day was 
 certainly the day of refi : and it was made fo for an 
 
 example 
 
14 Remarks on feleSt Pajfages in 
 
 example — that men might ceafe from their works, as 
 Cod did from his ; working on 6 days, and reiling 
 on every 7th, even unto the end of the world, as 
 God Himfelf did at the beginning of it. As the 
 cafe is therefore of confeqvience, and there are great 
 authorities for confidering the Numeral here as cor- 
 rupted ; inftead of tranflating the verb had ended, it 
 feems much more eligible to read God ended his work 
 en iheftxth day — agreeably to the Samar. Text, with 
 the Greek and Syriac verfions. See Hallett's Notes ; 
 vol. 3, p. 109. And as to T for •), 7 for 6 •, fee my 
 I ft Differ t. p. 96, 529 -, Bi£ert. 2, p. 212 ; and Gen, 
 Differ t. p. 12, 13. 
 
 Gen. 2, 24. 
 
 — and they fhall he one flefh. This verfe is evi- 
 dently corrupted, by the omiflion of the word figni- 
 fying two ; which word is preferved in the Samar. 
 Text, with all the Antient Verfions. The learned 
 Cudworth thought this word neceffary ; and highly 
 extolled the Samar. Pent, for preferving it. And the 
 importance of this word will be more generally ac- 
 knowledged ; in confequence of its weight in the 
 controverfy, concerning a Plurality of Wives. But 
 there i^^ne argument in favour of this word, which 
 Ihould determine every Chriftian ; and that is the ex- 
 prefs authority of the Nezv Teftament. Where a Varia- 
 tion in the Old Teftament is furniftied by Heb. MSS, 
 or by the Samar. Text and Antient Verfions ; and 
 that Variation is clearly confirmed by a Citation in 
 the New Teftament : there can fcarce remain any 
 doubt, as to the authenticity of fuch Various Read- 
 ing. But this general Canon of Scripture cannot, in 
 
 any 
 
THE OLD TESTAMENT. I^ 
 
 any inftance, be more llrongly confirmed from the 
 New Teftament, than in the cafe before us. For St 
 Paul hath twice quoted this text, with the word two: 
 in I Corinth. 6, i6 and Ephef, 5, 31. And Christ, 
 who is affirmed by St Mark ( 10, 8 ) to have quoted 
 the word two, is affirmed by St Matthew ( 19, 5 ) to 
 have quoted this fame word, as originally made ufe 
 of here by G o d Himfelf — H e, which made them^ 
 SAID : ^hey twain Jhall be one flejh. See Gen, Dijf* 
 p. 8,28,33, 34. 
 
 Gen. 4, 8. 
 And Cain talked with Abel his brother : and it came 
 to pafs, when they wej^e in the field &c. The verb, 
 here rendered talked zvith, is fo rendered no where 
 elfe : and, by this rendering, our laft Tranflators 
 endeavoured to conceal what is here omitted. Some 
 of the Jews have acknowledged an hiatus in this verfe. 
 And the 2 words, fignifying let us go into the field, 
 which arc omitted in the Heb. text and in bur pre- 
 fent verfion ( but which Bp Beveridge thought necef- 
 fary ) are ftill preferved in the Samar. Text -, with 
 the Greek verfion, reading now as formerly : fo Phtlo, 
 and Clemens Romanus. The omiflion is further proved 
 by the Targums of Jerufalem and Jonathan ; and aifo 
 by the Syr. and Vulg. verfions. And though different 
 copies of the Vulgat read differently in many places ; 
 here, it is prefumed, they all agree. Cranmer's ver- 
 fion is — anti €m\ fpafee unto Sbell Im bi'Otlicr, 
 ( let us go forth.) EntJ it foitunttJ, te^en tljtv toerc 
 in tf)t hltit &c. And fo lVicklifie—m\t} Call! feitie 
 to Hbcl §10 brother, go toee out : togen tfiep tonrcn 
 in tf)t feld &c. See, on this Text, my Difert. i j 
 p. 347 : and Gen, Dijj'ert. p. 35, 52. 
 
1 6 Remarks on fekB Pajfages in 
 
 Gen. 4; 23, 24. 
 
 It is very difficult, if not impoffible, to under- 
 ftand this fpeech of Lamech, in our prefent tranfla- 
 tion — / havejlain a man to my wounding, and a young 
 man to my hurt : if Cain Jhall he avenged feven foldy 
 truly Lamech feventy and feven fold. But this paflage 
 is happily illuftrated, and ( which is entirely new ) 
 the true fenfe of it is confirmed, in the 3d edition of 
 Bp Lowth's FreleElions^ pag. 52 — that, whereas Cain 
 had been guilty of wilful murder^ Lamech had only 
 flain a man in his own defence. The, prefent Hebrew 
 words are there properly rendered, to this purpofe — 
 
 / have flain a man., for having wounded me \ 
 and a young man, for having bruifed me. 
 
 If Cain fhall he avenged feven fold \ 
 truly Lamech feventy and feven fold. 
 
 Gen. 5, 3. 
 
 Whenever a Revifal of our Englifli Tranflation 
 takes place •, if it is the opinion of the learned, that 
 the Heb. Chronology, from the Creation to the Call 
 of Abraham, has been contracted: it will be right 
 to reftore, in this and the following verfcs, the larger 
 Numbers, according to the Greek verfion. Thus : 
 And Adam lived 230 years, and begat Seth. See Biff.i, 
 p. 544; and Gen. Diff. p. 32,33,36,37,43,45.46. 
 If this great point fhould ftill be thought doubtful ; 
 it may be right in this, as in many other cafes, to 
 retain ( in our next Tranflation ) the prefent reading 
 here in the Text, and to add the different reading in 
 the margin, or at bottom of the page. But this ar- 
 ticle of the Aqte-diluvian Chronology muft not be 
 
 refted. 
 
THE OLD TESTAMENT. I7 
 
 refted, entirely, on tiie pages juft before referred to : 
 though it has been there proved from Eufehius^ that 
 fome Hch. copies, having the larger numbers, exifted 
 in the 4th century •, and others, on the authority of 
 'Jacobus Edejfenus^ as late as the year 700 ; whilft 
 others, much later, are mentioned in the Chronicle 
 of Ecchellenfts. And though fuch MSS are all, per- 
 haps, now loft ; yet are thefe teftimonies confirmed 
 by the traditions, ftili prelerved amongft the jews 
 themfelves — as to Seth being born 130 years after 
 Abel's death. (See Gen. Dijfert. p. 33.) If therefore 
 Adam, at the age of 130, begat Seth ; and yet, if 
 this was about 1 3 o years after the death of Abel : then 
 .Abel was flain by Cain, when neither of them was 
 2 years old. But Abel, when llain, might be near 
 100 years old ; and confequently, he might die 130 
 years before the birth of Seth : if Adam begat Seth 
 at 230, agreeably to the Greek verfion. There yet 
 remains one argument, of very confiderable mo- 
 ment, to be drawn from the Hebrew Text, againft 
 itfelf. Though the ages of 6 Ante-diluvian Pa- 
 triarchs (namely the i ft, 2d, 3d, 4th, 5th, and 7th) 
 are regularly ftiorter; yet the remaining 3 (namely 
 the 6th, 8th, and 9th ) much exceed the ages of the 
 other 6 — I fpeak of the age of each, before he be- 
 gat his fon. Whereas, in the Greek verfion, thefe 3 
 ages are regular, and confiftent with the other 6. 
 The truth feems clearly to be this — 'The Jews had a 
 mind to have left out a Century in the ages of all the 
 Patriarchs before they begat children, and to have added 
 ii to the after- term of their lives : but they foufid, that, 
 if they dropped the Centuries of the ages of Jared, Me- 
 thufelah, a?id Lamech, before they begat children, (as 
 B ihey 
 
1 8 Remarks on feleSl Pajfages in 
 
 they had done of all the rejl ) and added them to the 
 remainder of their lives •, they mufl by this reckoning have 
 extended their 3 lives beyond the Flood. ( Jackfon's 
 Chronol. i, p. s^- ) Let it be added — that, though 
 the age of Jared, who lived 962 years, could not 
 be fo altered ; yet that of Enochs his fucceflbr, might 
 be; becaufe he lived only 365 years. This proof 
 ■will be more clear, from the following comparilbn. 
 Lived years^ before the Son^s Birth. 
 
 Adam Heb. 130 230 Greek. 
 
 Seth Heb. 105 205 Greek. 
 
 Enos ■ Heb. 90 • 190 Greek, 
 
 Cainan Heb. 70 170 Greek. 
 
 Mahalaleel — Heb. 6^ 1 65 Greek. 
 
 jared Heb. 162 162 Greek. 
 
 Enoch H^b. 6^ 1 65 Greek. 
 
 Mathufelah — Heb. 187 187* Greek. 
 
 Lamech • Heb. 182 182 Greek. 
 
 Gen. II, 12. 
 
 And Arphaxad lived ^5 years, and begat Salah^ 
 If the 2d CAINAN fhall be here thought genuine, 
 according to St Luke's Genealogy ; he muft be here 
 inferted, as the fon ef Arphaxad, -^nd. father of Salah : 
 and the preceding number ^5 will of courfe be cor- 
 re<5led to 135. An objeftion, which may be drawfi 
 from this Cainan not being mentioned in 1 Chron.i^\ S, 
 i& anfv/ered in part by oblerving, that the name Cainan 
 is preferved there likewife in the Alex. MS and 
 Complut. edition of the Greek verfion : the Vatic. 
 MS is there defeilive, in feveral verfes. 
 
 In my Gen. Lijf. ( pag. 32 and 125 ) are many ar- 
 guments to prove, that thefe 2 lirft Chronological 
 * See Jackfon'j Chronology; vo!. i. p. 40. 
 
THE OLD TESTAMENT. 1^ 
 
 Periads have been contra^cd in the Ueb. copies^ and 
 not enlarged in the Greek. To the remarks already- 
 made I fhall here add — that the Scripture reprefents 
 the world as being well inhabited in the days of A- 
 braham ; " more people, more natives, more king- 
 " doms, than can eafily be fuppofed to have been 
 *' propagated from 3 men and 3 women, in 367 
 " years. Eaftward, the Chaldeans ; the 4 kings, 
 *' who with their armies, in their way to Sodom, 
 " beat the Rephaims, the Amalekites &c. In Pa- 
 " leftine, the 7 nations feem to have been populous, 
 " befide the Philiftines. Abraham himfelf had a fa- 
 *' mily, or retinue, of 3 1 8 able to bear arms ; be- 
 *' fide women, children &c. Weftward, the kino-- 
 *' dom of Egypt, populous and rich. Probably there 
 *' were many more Nations in the Eaft part of Afia, 
 *' where the Ark had refted. So that, as Bp Stil- 
 *' lingfleet obferves — 'Thofe Chronologers, who much 
 *•'■ Jlreighten thofe times, are not the heft friends to the 
 " Credibility of Scripture -hiftory. Another exception 
 ** againft the Heb. Chronology, which does not lie 
 *' againft the Greek, is — that the he brew copies, 
 *' as well as the Greek and Samaritan, making Shem 
 " to live, after the birth of his fon, 500 years ( and 
 " his fon Arphaxad, and many of the reft, above 
 " 400 years, after the birth of their children •, ) and 
 " yet ( contrary to the Samar. and Greek ) making the 
 " duration from the Flood to Abraham fo ftiort ; do 
 " confequently make Shem, and many of thofe firft 
 " Patriarchs, to have been living, not only at the 
 *' time of the tower of Babel, not only at the birth 
 " of Abraham, but even to have outlived Abraham. 
 *' Butj if this were fo j 'tis wonder, there is no men- 
 B 2 " tion 
 
2© Remarks on feleSi Pajfagcs in 
 
 *' tion of Shem, or the others, in all the hiflory of 
 *' Abraham, but only of his father Terah. The Greek 
 " has neither of thefe difficulties : becaufe that tranf- 
 *' lation, making the time of Abraham after the Flood 
 " to be above looo years, allows a time for peopling 
 " the world, as well as for the deaths of Shem, and 
 " of thofe antient Patriarchs, before Abraham was 
 " born." See JValPs Crit. Notes on the O. T. pag. 3. 
 On this very important fubjed:, I fliall add — that 
 as the Chronology, both before and after tlie Flood, 
 hath been altered wilfully, and upon one uniform 
 flan i it is not eafy to fuppofe, that they who believe 
 the Greek to be right after the Flood, can think the 
 Hebrew to be right before the Flood : the nature of 
 the cafe feeming to require, that either the Greeks of 
 the Hebrew^ be right in both. In fhort : the Bible 
 is univerfally allowed to be here corrupted ; as to 
 the ages of 6 Patriarchs before the Flood, and 7 aftei* 
 it : 1300 years being wilfully added here in the 
 Greeks or taken away in the Hebrew. But at what- 
 ever time, and for whatever caufe, this great corrup- 
 tion was thus uniformly made by the Jews, who in 
 cither cafe muft have been the authors of it : can it 
 be reafonable to- believe — that, if they fJjortened the 
 Heb. by 700 years after the Flood, they did not alfo 
 take away the 600 years before it ? Or that the party, 
 who extended the Greek by 700 years after the Flood, 
 did not alfo lengthen before it ? For, if not : then 
 they, who ihortened wilfully, did here alfo, and on 
 the fame plan, wilfully lengthen •, and they, who 
 lengthened wilfully, did here alfo, and on the fame 
 plan, wilfully fhorten ! Let it not be forgotten, what 
 this plan really was — namely ( according to many 
 
THE OLD TESTAMENT. 21 
 
 antient Writers ) to bring back the Birth of Jefus 
 from the 6th Chiliad to the 4th — from about the 
 year 5500 to 3760 ; in order to prove, that, at 
 the Birth of Jefus, the time for the Mejfmh was not 
 then come. See Gen. Dijf. p. 32, ^^6^ 37, 46. * 
 
 Gen. II, 32. 
 
 Among the many obligations we are under to the 
 Samar. Pent, it is by no means one of the lead, that, 
 inftead of 205 years as the age ofTerah, it reads 145. 
 For this lad number removes the great difficulties, 
 attending the other number, as to the O. Teftament ; 
 and (which is more important ) it efFeftually vindi- 
 cates the truth of St Stephen's ajjertion^ in A^s 7, 4. f 
 The cafe is this, St Stephen fays, that Terah died 
 before his fon Abraham left Haran. Now, as Abra- 
 ham, at leaving Haran, was ']^ ( Gen. 12, 4 •, ) if he 
 was born ( as many of the Chronologers contend ) 
 
 * Bp Warburton, in h.\s Vieiv of L. Bolingbroke's Philofo- 
 phy, fays — " Tho' the Hebrew copy makes it no more than 300 
 " years from the Deluge to Abraham ; yet the Sa?nariian Pen- 
 '* tateuch, the Septuagint^ and Jofephus, reckon about 1000 — 
 " And THE BEST Chronologers agree, in preferring the Sa- 
 ** maritan, the Septuagint, and Jofephus, to the Hebrew copy." 
 Letter 3. And Winder, in his Hifiory of Knowledge (vol. i« 
 p. 133) tho' an advocate for the Heb. chronology, makes a 
 concefTion, which muft not be here omitted — "A view of 
 " thefe Difficulties, attending i\vG Difperjion ( of mankind) at 
 ** the time of Peleg's Birth (which was in the year loi after 
 " the Deluge, according to the Heb. Chronology ) has been 
 ** manifellly the chief reafon, which has induced feveral learned 
 *' men to embrace the Chronology of the Greek Ferfon" 
 
 t This is one of thofe inftanoes, in which the Old and New 
 Teftaments difagrce ; as they are colledled in Dr Doddridge's 
 leSureSf Propofition 121. 
 
22 Remarks on JeleB Paffages in 
 
 when Terah was only 70 -, the age of Terah could 
 only be 145. That Terah was not 130 years old, at 
 the birth of Abraham, is further deducible from the 
 words of Abraham j who, if he himfelf had been 
 born of fo very old a father, would not have allied 
 with fo much wonder — Jhall a child be born unto bm, 
 that is an hundred years old? Gen. 17, 17 : fee alfo 
 Rom. 4, 19 with Heb. 11,12. Laftly : if Abraham 
 was not born, when Terah was 70, agreeably to Gen. 
 II, 26 ; it then follows, that the time of the birth 
 of Abraham is exprefsly recorded no where — though 
 Mofes has recorded the times of the births of many 
 others ; who, in comparifon of Abraham, were nien 
 of no note at all. See Gen. Dijf. p. 8, 52, ^^. 
 
 It muft be added, that the fuppofition of Abra- 
 ham's having many children afterwards., by Keturah, 
 is well confuted hy Hallet's Note on Hebrews ii, 12 j 
 in Peirce's Commentary, pag. 21 — 26. 
 
 Gen. 20, 16. 
 
 Great has been the confufion, in tran dating the 
 words which are rendered in our verfion — and with 
 all other : thus jhe was reproved. But this confufion 
 would have been avoided •, had it been known, that 
 the letter Vau., prefixed to a verb, fometimes lofes its 
 conjun6live power, and ferves only to change the 
 Tenfe. This is a point of Heb. criticifm, perhaps 
 firft obferved by Bp Lowth ; and yet it is of exten- 
 five ufe, and confiderable confequence. See Gen. 44, 9 : 
 Exod. 16 ', 6yy : Lev. 7, 25 : Deut. 5, 25 ; 18, 20 : 
 Jud. 6,iy: Pfal. 25, 11 : Ifai. 6,1 ; 9, 4 : Jer. 44, 
 25 &c. If we judge here by this rule ; and confi- 
 der the verb as future^ admitting of courfe an m^ 
 
THE OLD TESTAMENT. 2^ 
 
 pcrative fignification : we fhall foon difcover a juft 
 fenfe, as well as a regular conftruftion. For the Heb. 
 Icxt is allowed to contain the adjedive for re^us, 
 ■and the fubllantive for re^litudo -, which nouns are 
 regularly deducible from the verb* in this place, as 
 fignifying reEle dixit. The verb being thus found ; 
 we mull highly efteem the Greek verfion, which reads 
 here x^^ i^cjlvtc^ ccXrjB-ivo-ov. And of courfe the Heb. 
 words are to be tranQated — ^«i ift all things fpeak the 
 truth. See Clarke, on Coins ; 4°. 1767: p. 217. 
 
 Gen. 25, 8. 
 In the Revifal of our TranQation, it will be pro^ 
 ■per to print in the common character fuch words as 
 are now printed in Italics ; wherever a conje^ure of 
 our laft Tranflators has been fmce confirmed. In 
 this verfe, they fuppofed it impoflible that Mofes 
 fliould fay — Abraham died, an old Man and full ; 
 but that the word years, or days, muft originally have 
 followed. They therefore inferted of years, in Italics. 
 But the word days is certainly the true word ; on the 
 authorities of the Samar. Pentateucli, fome Chald. as 
 well as Hei?. MSB, and the Antient Verftons : agree- 
 ably to Gen. 25-> 29 -, Job 42, 17 &c. 
 
 Gen. 25, 15. 
 
 Men, who have read their Bible with care, muft 
 have remarked, that the Name of the fame perfon is 
 often exprefled differently in different places. Indeed 
 the Variation is fometimes fo great, that we can fcarce 
 perfuade ourfelves, that one and the fame perfon is 
 really meant. An uniform expreflion of Proper 
 
 * nD3 — and the wprd nnSJI is Jierc vm di<(h or 'vtr} dicit^^ 
 
24 'Remarks on feleB Pajjages in 
 
 Names is diligently attended to, in other books ; 
 perhaps in every other book, except the Old I'efta- 
 ment. But here we find ftrange variety in the cx- 
 prefTion, and confequently great confufion : and in- 
 deed there is fcarce any one general fource of error, 
 which calls for more careful corrcftion, than the 
 fame Proper Names now wrongly exprefled. One 
 remarkable inftance occurs in this verfe •, where the 
 perfon is wrongly called Hadar, who is rightly called 
 Hadady in i Chron. i^ 30. The word now Hadar, in 
 the printed Hek text of Genejis, is Hddad here in the 
 Samar. Pent, and in the Arab, verfion, and alio in 
 200 Heh. MSS. I fhall add here, from the Penta- 
 teuch, fome other Proper Names, which are flrangely 
 varied likewife 1 firft, 23 Names exprefled differently 
 in the Heb. Text itfelf, and 17 of them in our Ejtg- 
 /^/^^ tranflation ; and then, 31 Names exprefled uni- 
 formly in the Hebrew, yet differently in the Englijfj, 
 
 ' Same Names, differing in the Hebrew. 
 
 1 Gen. 4,18 Mehujael — Mehijael, hi the fame verfe. 
 
 2 10, 3 Riphath — Diphath i Chro. i, 6. 
 
 3 4 Tarfhifh — Tarfliifhah 7. 
 
 .4 ' ■ " ■ Dodanim — Rodanim 
 
 5 23 Mafh — Mefiiech 17. 
 
 6 28 Obal — Ebal 22. 
 
 7 ~3^>3<^(3i) Peniel — Penuel, in the next verfe. 
 
 8 36,11 Zepho — Zephi i Cbro. i, 36, 
 
 9 23 Shepho — Shephi 40. 
 
 10 3g Pau — Pai 50. 
 
 11 40 Alvah — Aliah 51. 
 
 12 46,10 Jemuel — Nemuel iV^/wz. 26, 12. 
 
 13 : Jachin — Jarib i C/:/r5. 4, 24. 
 
 14 . Zohar — Zerah iV.26,13 & 1 C.4,24 
 
 j^ -*. II Gerflion >— Gerlhom i Chro. 6, 1(16) 
 
THE OLD TESTAMENT. 2^ 
 
 16^^.46,13 Job < — Jafhub iV«w. 26, 24. 
 
 17 - 16 Ezbon — Ozni 16. 
 
 18 21 Huppim — Huram iChro.S, 5. 
 
 ig Ard — Addar 3. 
 
 20 23 Huiliim — Shuham Num. 26, 42* 
 
 21 ExotJ. /^yiS Jether — Jethro, in the fame verfe. 
 
 22 Num. i^i\ Deuel — Reuel Num. 2,14. 
 
 23 D^«/.32,44 Hofhea — Jofnua Deut. 24-y g« 
 
 Names, fame in Heb. yet different in Eng. 
 
 1 Gen. 5, 3 Seth — Sheth i Chro. i, i. 
 
 2 6 Enos — EnoiTi 
 
 3 9 Cairian — Kenan ■ 2. 
 
 4 15 Jared — Jered 
 
 • 5 18 Enoch — Henoch 3. 
 
 6 21 Methufelah-Mathufhelah 
 
 7 G^«. 10, 6 Phut — Put I Chro. I, 8. 
 
 8 14 Philiftim — thePhiliftines —12. 
 
 9 Caphtorim — Caphthorim 1 
 
 10 16 Emorite — Amorites Gen.i^; 16,21. 
 
 II Girgafite — Girgafhites 21. 
 
 12 Gen. 10,19 Gaza — Azzah Deut. 2, 23. 
 
 Gaza y^r. 47,5 — Azzah yer. 25,20. 
 
 13 22 Afhur — Asfhur i Chro. i^ij, 
 
 14 24 Salah — Shelah 18. 
 
 15 — 1452, 8 Zeboiim — Zeboim i)f«?. 29, 23. 
 
 16 -14,5; 15,20 Rephaims— giants Deut. 2,20: 3; 11,13. 
 
 17 25,15 Naphifh — Nephifti iC/^r^.5, ig. 
 
 18 29, 6 Rachel — Rahel Jer. 31, 15. 
 
 19 36534 Temani — the Temanites i CZr^?. 1,45. 
 
 20 37 Saul — Shaul 48. 
 
 21 —37525,28 Iflimeelltes — Ifhmaelites Jud. S, 24., 
 
 22 Exod. 1^11 Raamfes — Ramefes Ex<od. 12, 27» 
 
 23 6,18 Izhar -- Izehar Num. 3,19. 
 
 24 19 Mahali — Mahli I C/;r5. 6,4 (19) 
 
 251^-^.18,21 Moiech —Moloch Jmos $, 26. 
 
 26 Num. 12; 8,16 Ofhea — Hofhea D(ut, 32,44. 
 
26 Remarks on fekSi Pajfages in 
 
 27 A^»w. 13,16 Jehofhua — Jofliua Num. 14, 6, 
 
 a8 21,12 Zared — Zered Deut. 2, 13. 
 
 2g . ■■ .32, 3 Jazer — Jaazer A^«w. 32, 35. 
 
 30 33*31 Bene-jaakan — children of Jaakan D.io,6. 
 
 31 Deut, 2)^7 Afhdoth-pifgah — fpringsofPifgah I).4,49, 
 
 Nothing can be more clear, than that thefe 54 
 Proper Names ( at leaft, the far greater part of them ) 
 Ihould be exprefled with the very fame Letters, in 
 the places where they are now difix^rent. In the 
 fecond lift, inftances the 6th, 10th, and 13th have 
 been correded, and exprefied uniformly •, in the 
 Englifh Bible, printed at Oxford, in 1769. And 
 furely the fame juftice in the tranflation jfhoiild be 
 done to the reft of thefe Proper Names, and to all 
 others through the Bible ; at leaft, where the Original 
 words are now properly the fame. WJio would not 
 wonder, at feeing the fame perfons named both Simon 
 and Shimon^ Richard and Ricard? And can we then 
 admit here both Seth and Shetb, Rachel and Rahel? 
 Again : whoever can admit ( as above ) both Gaza 
 and Azzah, v/ith Ramefes and Raamfes^ ftiould not 
 objeft to London and Ondon^ with Amfterdam and Am- 
 ftradam. In ftiort : in a hiftory far more interefting 
 than any other, the names of Perfons and Places fliould 
 be diftinguiftied accurately, and defined with exa6t 
 uniformity. And no true Critic will think lightly 
 of this advice of Origen — Contemnenda non ejl ac- 
 curat a circa nomina diligentia ei, qui voluerit probe 
 intelligere Santas Literas. 
 
 Gen. 31 ; 38 and 41. 
 
 If every reading, which introduces but a fingle 
 difficulty, demands our attention ^ much greater muft 
 
THE OLD TESTAMENT, 2^ 
 
 that demand be, when feveral difficulties are caufed 
 by any one miftake, or any one miiiranflation. Of 
 this nature is the paflage before us, which therefore 
 fhall be here confidered more fully ; efpecially, as I 
 have not already fubmitted to the learned any re- 
 marks upon this fubjecSt. Jacob's age, at the time 
 of his going to Laban, has ( till very lately ) been 
 fixed, perhaps univerfally, at 77 years. But I think, 
 it has been Ihewn by the learned Mr Skinner^ in an 
 excellent Diflertacion (4". 1765) that the number 77 
 cannot here be right. 
 
 Jacob was 130, when he went down (with 66 
 perfons ) into Egypt. Jofeph had been then governor 
 "lo years; and, when made governor, was 30: 
 therefore Jacob could not be more than 90, at the 
 birth of Jofeph. Now, upon fuppofition that Jacob 
 was 'jy^ at going to Laban ; and that he had no fon 
 till he was ^^-^ and that he, with 11 fons, left La- 
 ban at gy : there will follow thefe, amongfl other 
 flrange confequences, which are enumerated by Mr 
 Skinner, p. 1 1 &c. i. Though Ifaac and Efau mar- 
 ried at 40 : Jacoi? goes, at yy^ to look for a wife; 
 and agrees to marry her 7 years after. 2. IJfachar is 
 born after the affair of the mandrakes -, which Reuben 
 finds, and brings home, when he (Reuben) was about 
 4 years old : that is, if Iflachar was born before Jo- 
 feph, agreeably to Gen. 30, 18 & 25. 3. Jiidah be- 
 gets Er, at 13. For in the fecond of the following 
 Tables, Judah is born in Jacob's year 88, and Er 
 in 102. 4. Er marries at 9, and is deftroyed for 
 profligacy. £r, born in 102, marries in iii. See 
 alfo Gen.^S,y. 5. Onan marries at 8. For Onan, 
 |)orn in 103, marries in 1 1 1. 6. Sheiah, being grown 
 
sB Remarks on feleB Pajfages in 
 
 at lo, ought to be married. For Shelah^ born in 
 104, is marriageable, but not married to Tamar, in 
 114. See Gen. 38, 14. 7. Pharcz kept from mar- 
 rying whilft young •, yet has a fon at 13. For Pharez^ 
 born in 115, had 2 ions, at going to Egypt, in J30. 
 8. Efau gees to IfJmael^ and marries his daughter, after 
 Jacob v/ent to Laban at 77 ; though Ifhmael died, 
 when Jacob was 6^ : fee Gen. 1 6, 1 6 :, 25 ; 1 7 & 26 : 
 28, 9. 9. If Jacob had no fon, till he was 85 ; and 
 if Jofeph, the youngeft except Benjamin, was born 
 when his father was 90 : then the 1 1 fons, and Dinah, 
 were born in 5 years. Laftly : if Jacob had no fon 
 till 85, and he went to Egypt at 130, with 66 per- 
 fons ; only 45 years are allovv'ed for his family : 
 whereas the larger fum of 6^ years feems necefiary, 
 for the births of fo many children and grandchild- 
 ren. On this fubjeiSl Le Clerc has pronounced — Hifce 
 in rebus occurrimt nodi^ qiios nemo haHenus fohit -, neque 
 porro, lit opinor, fohet. But, upon the fingle princi- 
 ple of Mr Skinner, that Jacob went to Laban at 57 
 ( inftead of 77 ) thefe difficulties are folved. And it 
 only remains to wifli, that some authority may 
 be found to fupport this Conje£lure., thus flrongly 
 founded on the Exigentia loci. The common opinion 
 is formed, by reckoning back from the age of Jofeph, 
 when governor of Egypt, to the time of his birth •, 
 and from the 20 years^ which the Text fays Jacob was 
 with Laban. This number, Mr Skinner thinks, was 
 originally 40, And I think, that the Heb. Text, as 
 it now ftands, confirms the Conjecture j and furnifhes 
 the very Authority, which is fo much wanted. 
 
 After Jacob had ferved Laban 14 years, for his 
 2 wives i where was Jacob to refide ? Efau was 
 
THE OLD TESTAMENT. 29 
 
 ftill living ; and Jacob might well be afraid of re- 
 turning to him, till more years of abfence had dif- 
 armed his refentment : and had the death of Efau 
 happened, Jacob would then have been fee u re. But 
 let us alfo remember, that Jfaac was flill alive ; and 
 that Efau had determined to kill Jacob, whenever 
 their father fhould die. It would therefore be no 
 wonder, if Jacob Ihould have defired to continue 
 longer in Haran. And, to carry this point the more 
 effeftually, he might offer to take care of Laban's 
 Cattle, and to live in his neighbourhood : upon fuch 
 terms of advantage to Laban, as could not eafily be 
 withftood. Laftly : when the good effe6ls to Laban 
 from this connexion had been experienced, without 
 profit^ nay with fome lojfes, to Jacob for 20 years ; 
 Jacob might naturally grow tired of thus afTifling 
 Laban, without providing for his own growing Fa- 
 mily. Accordingly we find, that Jacob covenants 
 with Laban, for 6 years of more clofe attendance, 
 and fervice in Laban's own houfe ; for which the 
 wages were exprefsly fettled. Agreeable to the pre- 
 ceding poflibilities feems to have been the fa6b ; Ja- 
 cob living in Haran 40 years, and in this manner: 
 
 14 years, in Laban's houfe, a covenant -fervant for 
 
 Rachel and Leah. 
 20 in Laban's neighbourhood, as a Friend, 
 
 6 in Lalan^s houfe^ a covenant - fervant for 
 
 TT Cattle, 
 
 40 
 
 Now the 20 concurrent years of neighbourly ajfiji- 
 
 ance, and the disjointed 20 of covenant fervice, feem 
 
 both of them mentioned, and both of them diftin- 
 
 guifhed 
 
3© Remarks on feUSt Paffages in 
 
 guifhed, in the Hiflory itfelf. For, upon Laban*s 
 purfuit of Jacob, when Jacob is vindicating his paft 
 behaviour, he mentions 20 years twice ; which 2 
 fets of 20, if really different, make 40. Each men- 
 tion of the 20 years is introduced with the v^ord 
 nt j which word, when repeated, is ufed in oppofi- 
 tion, or by way of diftindion : as when we fay this 
 und that^ the one or the other. Thus •, E%od. 14, 20: 
 fo that the one came not near the other. Eccl. 6, 5 : 
 ibis hath more reji than the other, i^nd, with the 2 
 words at a great diftance •, Job 21,23: one dieth — 
 — 25 : And another dieth Sec. So here, in Gen.^ i : 
 VLt ver. 38 Jacob fays to Laban nW DHJI'T PTT 
 "^OV OiJ^ During the on e fet of 20 years., I was 
 with thee &c. meaning the time, in which he lived, 
 not in Laban's houfe, but in his neighbourhood ; not 
 as a Servant, but a Friend : after he had ferved, in 
 Laban's houfe, 14 years for his daughters, and be- 
 fore he ferved 6 years for his cattle. But then, as to 
 tlie other 20 •, he tells Laban, at verfe 41, varying 
 the phrafe very remarkably — T\yc: OntTJ^ ^ nt 
 *l*niiy inOl During the other 20 years {'h) for 
 MYSELF ( for my own benefit ) in thy house, / 
 ferved thee 1 4 years — and 6 years &c. And, during 
 this laft period, though only 6 years, he charges 
 Laban with changing his 'xages 10 times. So that 
 Jacob infills upon having well earned his wages, 
 through the 20 years, when he ferved for hire : but 
 he makes a far greater merit of having, for another 20 
 years., aflifted him without wages, and even with fome 
 IpfiTes •, and therefore, with particular propriety, he re- 
 minds Laban of that fet of 20 years in the firfl place. 
 
 The 
 
THE OLD TESTAMENT. ^l 
 
 The true Chronology of Jacob will be greatly elucidated, by 
 the following Tables ; taken, chiefly, from Mr Skinner. 
 Table i ; on Jacob's being at Haran 40 years. 
 
 S< 
 
 69 
 
 L 71 
 
 72 
 74 
 78 
 79 
 81 
 86 
 87 
 L 91 
 
 97 
 
 103 
 105 
 108 
 109 
 
 121 
 123 
 
 129 
 130 
 
 Jacob [ and Efau ] born. 
 
 Efau marries 2 wives, Hittites. 
 
 - - Gen. 26, 34, 
 
 Jacob goes tn Haran. 
 
 Efau goes to lihmael, and marries his daughter. 
 
 Ifhmael dies, aged 137. -._--- 
 Jacob marries Leah and Rachel. - 
 
 Reuben born, of Leah. 
 
 S I M E o K 
 
 Levi 
 
 J U D A H ' 
 
 Gen. 28, 9, 
 
 - - - Gen. 25, 17, 
 
 Gen 2^; 20, 21,27,28, 
 
 - - Gen.z^', 32 — 35. 
 
 Rachel, not bearing, gives Bilhah. 
 Dan born, of Billah. 
 Naphsall — ' 
 
 Leah, not bearing, gives Zilpah. 
 Gad born, of Zilpah. 
 Aper 
 
 Reuben, at 13, finds the Mandrakes. 
 IssACHAR born, of Leah. 
 
 ► Cm. 30; 6—24. 
 
 82 Dinah. J 
 
 Z E B U L U N - 
 
 Judah, at 18, marries Shuah's daughter. 
 
 Er born — 
 
 Joseph born. 
 
 — 88 Onan 89 Shelah. 
 
 of Rachel. 
 -------- years fer\'ice for cattle. 
 
 Jacob comes, from Haran, to Succoth and Shalem. 
 Dinah defiled j and Shechemites deftroyed. 
 Benjamin is born, and Rachel dies. 
 Beriah, 4th fon of A/her, born. 
 
 Tamar married to Er 106 to Onan. 
 
 Jofeph, at 17, is carried to Egypt. - - - . Cen, 37, z, 
 Shelah, at 20, not given to Tamar. 
 Pharez and Zarah born of Tamar, by Judah, 
 Ifaac dies, aged 180. .-.--__ Gen, 35. 2S. 
 Jofeph, at 30, Governor of Egypt. - - - Gf«. 41, 46, 
 Beriah, at 20, marries. 
 
 Heber — — 127 MaJchiel —— born, to Beriah, 
 Pharez, at 18, marries. 
 
 Hezron 130 Hamul born, to Pharez, 
 
 Benjamin, at 32, hai 10 Sons. 
 Jacob goes to Egypt. ---_---_. Gen. 47, 9. 
 28. 
 
 and dies. 
 
 * Not recorded in order of time {Gtn, 38 ) fee Skinner, p. 23, See aJfc 
 his Note, p. 30, on Ketiirah ; here mentioned already, in p. ^^, 
 
32 Remarks on feledi Pajfages in 
 
 Table 2 ; on Jacob's being at Haran only 20 years. 
 
 O Jacob [ and Elau ] born. 
 40 Efau marries 2 wives, Hitti'es. ------ Gen. 26, 3^ 
 
 63 1/hmael dies, aged 137. -•■ Gw-;. 25, 17 
 
 77 Jacob goes to Haran. 
 
 %^ .^_ marries Leah and Rachel. . - - - Cf/z. 29 3 20, 21,27, 2^ 
 
 85 P, E u B E N born, of Leah. -\ 
 
 86 Simeon / 
 
 87 Levi | 
 
 82 J U D A H ■ ■ J 
 
 ?3 Dan born, of Bilhah. 
 
 Nafhtali — ^— — ^— . 
 
 G«.', 295 32—35. 
 
 Cad born, of ZiJpah. 
 
 r 
 
 s s A c H A B, born of Leah. 
 Z E B u L u N and Dinah. I 
 
 gr Joseph born, of Rachel. J 
 
 97 Jacob returns from Haran. 
 
 58 . dwells in Succoth, 
 
 99 — — comes to Shalem, and continues there 8 years. 
 
 joi Judah marries Shuah's daughter. 
 
 102 Er born . 103 Onan 104 Shelah, 
 
 306 Shechemit»s deftroyed, by Simeon and Levi. 
 
 X07 B e K J A M I N is born, and Rachel dies. 
 
 loS Jofeph fold, when 17. _-._____ Gen. 37, zt 
 
 III Tamar married to Er, and immediately afterwards to Onan. 
 
 114 Tamar's inceft with Judah. 
 
 315 Pharez and Zarah born, to Judah. 
 
 320 Ifaac dies, aged iSo. -_..--_._ Gen. 35,2?. 
 
 121 Jofeph is made Governor of Fgyrt, _ _ _ - . Gen. 41, 46. 
 
 130 Jacob goes into Egypt. ....__-.-_ Gen. 47, 9. 
 
 147 and dies. ----- 28. 
 
 Our tranflation now is — 3I338. This 20 years 
 HAVE I BEEN WITH THEEj thy ewes and thy Jhe- 
 goats have not cafl their youngs and the rams of thy 
 flock have I not eaten. 39. T'hat which was torn of 
 heafls I hr ought not unto thee \ I hare the lofs of it : of 
 my hand didjl thou require it, whether fiolen by day or 
 flolen by night. 40. 'Thus I was : in the day the drought 
 confumed me, and the frofi by night ; and my Jleep de- 
 parted from mine eyes, 41. Thus have i been 20 
 YEARS, IN THY HOUSE : I fcrved thee 14 years for 
 
THE OLD TESTAMENT. 33 
 
 thy 2 daughters, and 6 years for thy cattle ; and thou 
 hafi changed my wages ten times. 
 
 The alteration, here recommended, is this. 31,38. 
 During the one 20 years, i was with thee ; 
 thy ewes and thy pe -goats have not caji their young, and 
 the ra;ns ^c. ^zc. 41. During the other 20 
 
 YEARS, FOR MY SELF, IN THY HOUSE; I fcrved &C. 
 
 The fame diftinftion is exprefled, in 30, 29 — Thou 
 knozvejt how I have ferved thee, and how thy cattle was 
 with me i.e. hov/ I behaved, during the time I was 
 with thee, as thy fervant ; and how thy cattle fared, 
 during the time they were with me, as thy friend. 
 
 It muft not be omitted, that Arch-Bp JJJIjer and 
 Bp Lloyd afcribe fons to Jacob very foon after his 
 coming to Laban •, nay afiert, that he was married 
 almofl as foon as he came to Haran : inftead of 
 waiting 7 years, as he moil evidently did. And Mr 
 Jackfon allows, that fome of the fons of Benjamin, 
 who are exprefsly numbered, as going into Egypt 
 with Jacob, might be born in Egypt ! From fuch 
 diftrelTes, and fuch contradiftions, does the diilinc- 
 tion of the 2 fets cf 20 years happily deliver us. * 
 
 Gen. 31, 51. 
 
 And Lahan [aid to 'Jacob — > behold this pillar, which 
 i-have caji betwixt me and thee. But, this pillar ( not 
 cafi^ but fet up ) was certainly fet up by Jacob ; for 
 in ver. 45 we read — And Jacob took a fione, and jet 
 it up for a pillar. *Tis therefore for the honour of 
 I Hebrew and 1 Samar. iMS, that they have preferved 
 the true reading in ver. 51 — r\'''y> thou haji fet up. 
 
 * Hoc iemporis intervallo nemo concipere poterit tot res ccntingere 
 p'jttiiffe. Spinoza, Trailat, Theolog. Polit. 4.°. Hamb. p. 116. 
 
 c 
 
34 Remarks on fekdt Pajfages in 
 
 Gen. 31,53. 
 
 ^he God of Abraham^ and the God of Nahor [ the 
 God of their father] judge belwixi us. The words 
 are here inverted ; in the Heb. they ftand thus : The 
 God of Abraham^ and the God of Nah§r, Judge betwixt 
 us, [ the God of their father. ] Now the Heb. words 
 nnOK >nbK the God of their father being itill in 
 the Sannar. Text n:n"llN* -rh^ the God of Abraham ; 
 'tis plain, they are an improper repetition, with the 
 additional corruption of one letter afterwards : efpe- 
 cially, as this repetition is not in the Greek verfion, 
 and 2 Heb. MSS are without it. See Dif. i -, p. 368. 
 
 Gen. 36 ; 2 and 14. 
 In both thefe verfcs, the Heb. Text now tells us, 
 th^tJnah was Z:becn's daughter : but, that Anah 
 was his SON, is certain from ver. 24. Thefe are the 
 children ( rather fons ) of Zibcon, /iiah and Anah : ( J<in 
 hie ) H E was that Anah, who found ( N^D mafculine ) 
 the mules in the wildernefs, ^j he fed the affes of Zibeon 
 H I s father. In both the preceding verfes, the Sam. 
 Text reads fon ; as does the Greek verfion in both, and 
 the .Syr. in the £rft of them. See Biff, i; p. 372. 
 
 Gen. 36, 16 
 
 The 2 firft words in tiiis verle, duke Korah, arc 
 
 interpolated. The verfes 15 and 16 ftand thus 
 
 Thefe were dukes of the fons of Efau : the fons of Eli- 
 phaz, the firjl - born of Efau \ duke Teman, duke Omar., 
 duke Zepbo, dukeKenaz: Duke Korah, duke Gat am, 
 duke Amalek. Now 'tis certain from ver. 4, that Eli- 
 phaz was Efau's fon by Adah •, and, from verfes 11,12, 
 that Eliphaz had but 6 fons : Teman, Omar, Zepho, 
 
THE OtD TESTAMENT. 35 
 
 Gaiam, Kenaz, and Jmalek. 'Tis alfo certain, from 
 ver. 5 and 24, that Kcrah was the fon of Efau ( not 
 of Eliphaz ) by Ahollbamah -^ and as fuch, he is pro- 
 perly mentioned in ver. 18 : theje are the fans of Aho- 
 lib amah ^ Efait's wife j duke Jeufh^ duke Jaalam, duke 
 KoRAH. 'Tis clear therefore, that fome tranfcriber 
 has improperly inferted duke Kcrah in the i6th verfe; 
 from which corruption botli the Samar. Text and its 
 Fer^on ^vc free. See Dijf. i ; p. 376. 
 
 Gen.36; 31— 43. 
 
 In thefe i 3 verfes are mentioned the kiiigs, which 
 reigned in Edom., before any king reigned over Ifrael : 
 confequentiy, this record was written after there had 
 been kings in Ifrael. Not being therefore written by 
 Mofes^ thefe verfes feem evidently taken from i Chrcn, 
 1,43 — 54: from whence, having been inferted in 
 the Margin of fome very antient MS, here in Genejts, 
 they were afterwards taken into the Text. A fate, 
 like this ( as will be foon feen ) has attended fome 
 other marginal infertions, which now very impro- 
 perly make parts of the Text. See Gen. Dijf. p. 0. 
 
 Spinoza has quoted thefe verfes, as furnifhing one 
 clear proof, that the Pentateuch was not written by 
 MOSES — Ex his luce meridiand clarius apparet. Pen- 
 tateuchon non a Mofe^ fed ah alio, et qui a Mcfe multis 
 poft feculis vixit^ fcrip:um fuijfe. See Tra^at. Theolog. 
 Polit. p. 108 i 4". Hamb. 1670. 
 
 Gen. 39, 9. 
 
 Bp Kidder, in his Commentary on this place, has 
 
 the following exce'ilenc Note. Jofeph gives two rea- 
 
 fons for his refufal : fird, that, by confenting to his 
 
 Miftrefs, he fliould be ungrateful to his Maflcr ; and 
 
 C 2 fecondly, 
 
36 Remarks on fekdl Pajfages in 
 
 fecondly, he Ihould be a great offender agalnji God. 
 For ( fays he ) the Heb. word ( 1^*1 ) which we ren- 
 der how then^ is rather and how ; which words uflier 
 in a diftinft reafon : whereas the prefent verfion is 
 not io diftinftj nor fo agreeable to the original. 
 
 Gen. 41, 8. 
 
 We read in ver. 1 ; that Pharaoh dreamed — in 4 ; 
 that he awoke : — in ver. 5 ; that he dreamed the fe- 
 cond time — and in ver. 8 •, that he told his dream : 
 but none could interpret them. In fome places, much 
 depends on the corre6tion of a fmgular or plural 
 number -, which is not here pretended. But nothing 
 can be more evident, than that the word ID^^n his 
 dream Ihould be VD^H his dreams : as it is in the 
 Samar. Text, with the Syr. and Arab, verfions. 
 
 Gen. 44, 5. 
 
 The fpeech, which Jofeph commands his fteward 
 to make, is now very imperfeft. Wherefore have ye 
 rewarded evil for good? Is not this //, in which my 
 lord drinketh — ye have done evil in s o doing. In 
 doing what ? No crime is here fpecified -, nor is any 
 thing mentioned, by which the vv^ord this can pro- 
 perly be explained. The Greek verfion hath happily 
 preferved the words, which are now wanting both in. 
 the Heb. and Sam. Texts — Why have ye stolen 
 MY CUP, THE silver CUP? Is it not THAT, in 
 which my lord drinketh — ye have done<evil in fo doing. 
 
 Let it be added : that there feems no authority in 
 the original, for confid^ri.ng this cup as ufed by Jo- 
 feph for divination. In ver. 5 the words * figniiy — 
 II it not THAT, in which my lord drinketh ? therefore he 
 * in i:'ni» ii'ni Kim 
 
THE OLD TESTAMENT. 37 
 
 would certainly difcover for find out) conctrnlng it. 
 And in ver. 1 5 Jokph lays : V/hat deed is this^ that 
 ye have done ? Wot ye not^ that fuck a man as I could 
 certainly difcover it ? \ Taylor, in his Concordance, 
 gives this verb as fignifying — to obfer've 'with great 
 attention, in order to difcover. And Simonis, in his 
 Lexicon, giving fodit, as the radical idea of this 
 verb, fays — verba fodiendi etiam fenfum hahent ex- 
 plorandi. And certainly ohferving in order to difcover, 
 and digging in order to bring to light, are the very 
 ideas here neceflary. 
 
 Gen. 47, 31. 
 
 And Ifrael bowed himfelf upon the bed's head. But, 
 why is it rendered upon the head of the bed ? The 
 Epiftle to the Hebrews fays ( 11,21) upon the top of 
 his STAFF. It is alfo certain, that niOD fignifies a rod^ 
 or ftaff, as well as a bed. And it fhould be here, 
 and every where, matter of great care, to render the 
 Old Teftament like xh^New, provided that the Heb. 
 words will bear it. See other remarks on this wrong 
 verfion here, in Hallet's Note on Heb. 11, aij in 
 Peirce's Commentary. 
 
 Gen. 49 5 5 — 8. 
 
 It would be attended with very many, and very 
 great advantages ; if all the Poetical parts of the Old 
 T. were printed in fhort lines, like Poetry : as has 
 been here done with the words of Lamech, in p. 1 6. 
 Let the verfes, now quoted, be compared with their 
 Profe-form, as another fpecimen. 
 
 5. Simeon and Levi are brethren ; injlruments of 
 cruelty are in their habitations. 6. my foul, 
 
 t *3D3 lU;i< W'i< {L'ni^ \Lv: o 
 
38 Remarks on feledi Pajfages in 
 
 come net thou into their fecret •, unto their affembly, mine 
 honour^ be not thou, united : for in their anger they Jlew 
 A MAN, and in their fe/f- will they digged down a 
 "WALL. 7. Curfed be their anger, for it was fierce \ 
 and their wrath, for it was cruel: I will divide them 
 in Jacobs and fc ait er them in Ifrael. 8. Judah^ thou 
 art he whom thy brethren jJjall praife ; &c. 
 
 5. Simeon and Levi are brethren j 
 
 their very contrafts are injlruments of violence. 
 
 6. my foul, come not thou into their fecret ; 
 
 unto their affembly, mine honour, be not thou united. 
 For in their anger they Jlew the men ; 
 and in their f elf -will they deftroyed the princes. 
 
 7. Curfed be their anger, for it was fierce -, 
 
 and their confederacy, for it was cruel, 
 I will divide them in Jacob ; 
 and I will fcatter them in Ifrael. 
 
 8. Judah! thou ! thee fhall thy brethren praife ! 
 
 [Note I.] 
 
 Exod. I, 21. 
 Great certainly was the increafe of the Ifraelites, 
 during their abode in Egypt -, from 70 perfons, to 
 600, 000 men ; during the term ( as generally al- 
 lowed ) of 215 years. But, if any one Ihould be 
 difpofed to pronounce this account incredible •, let 
 him well conlider this chapter, which feems to defcribe 
 
 [Note. ] As it is my wifh, that the more learned Reader of 
 thefe pages may not be interrupted unneceffa'ri]y, and that 
 the lefs learned may not be difcouraged by the fight of a mul- 
 titude of words to him unknown j I have determined that the 
 Notes, wherever ?;iafiy may be required, fhould be placed to- 
 gether at the end of this Volume : beginning in a ferics fron^ 
 this pafTage, marked [ Note i . ] 
 
THE OLD TESTAMENT. 39 
 
 the Increafe, not only as wonderful, but as arifing 
 from the particular favour of God. Ver. 7 fays — 
 ^he childreji of Ifrc.el were fruitful^ and increafed abun- 
 dantly^ and muUiplkd^ and waxed exceeding mighty ; and 
 the land was fdUd with them, Ver. 1 2 - The more they 
 were affiitlcd^ the more they multiplied and grew ! . And 
 here, in ver.2 1, God is faid to have multiplied them, 
 and built them up, into houfes and families — Jnd it 
 came to pafs (becaufe^ or /cr, the midwives feared God) 
 that he made them houfes. For thele words Ihouid be 
 thus diftinguifhed •, agreeably to the remark of Bp 
 Kidder^ who fays — God made houfes ( or families ) 
 for THEM i.e. for the Israelites, and not for the 
 midwives ; the Heb. pronoun being here of the maf- 
 culine gender. See Ruth 4, 1 1 : and alfo Gen. 48, 4. 
 
 Exod. 2, 22. 
 
 And Zipporah hare Mofes a fon, and he called his 
 name Gerjhom : for he faid^ I have been a flranger in 
 a flrange land. Then, in the Syr, Arab, and Vulg. 
 verfions, are thefe words, not now here in the Heb. 
 text — She alfo bare another fon to Mcfes^ and he called 
 hir,i Eliezer •, faying : the God of my fathers hath been 
 my helper, and delivered me from the hand of Pharaoh, 
 It is not probable, that this 2d chapter Ihould ori- 
 ginally mention the birth of one fon only ; when we 
 read in 4, 20 — And Mofes took his wife., and his sons, 
 and returned to Egypt. This 2d fon is mentioned in 
 1 8, 4 i but even there he is again preceded by the 
 mention of Gerfljom^ and alfo with the reafon of that 
 name. 
 
 Exod. 2, 25. 
 
 and God had refpeSl unto . Our verfion 
 
 adds them j but, if this were the true reading, a pro- 
 
40 Remarks on feleB Pajfages in 
 
 noun, (o neceflary here, could not have been omit- 
 ted. The tranfpofition of one letter removes the 
 difficulty : and the word XDTVbi^ (inftead of D^nb^* ) 
 after yi^l makes a regular fenfe — and God looked 
 upon the children of Ifrael ; and he was made known 
 unto them. So the Greek — xa/ iyvco(^v\ ouutgi^. * 
 
 Exod. 3, 18. 
 The Lord God of the Hebrews hath met with us. 
 The words l^by n*lpj do not conneft well, in this 
 fenfe ; nor is it likely, that God Ihould command 
 himfelf to be defcribed to Pharaoh, by fuch a cir- 
 cumftance of locality. The prefumption therefore is, 
 that the verb was originally N*1p3 {vocatur fuper nos) 
 as here in the Samar. text, fupported by the Gr. and 
 Vulg. verfions, and by more than 20 Heb. MSS- 
 And the truth of this reading is eftabliilied by 5, 3 ; 
 where the Heh. text itfelf has the verb with ^^ , and 
 yet our verfion there again is — hath met with us. 
 The true fenfe is — Say unto Pharaoh : Jehovah, 
 the God of the Hebrews^ is called upon us i. e. is our 
 God, we are called by his name., and are his fervants ; 
 therefore let us go., and facrifce to Jehovah our God. 
 
 Exod, 3, 22 and 11, 2. 
 
 The neceffity of correding our Tranflation is not 
 more apparent from any fingle inflance, than from 
 the word borrow., in thefe places ; becaufe the re- 
 proach of borrowing what was not repaid^ nor intended 
 to be repaid., has been objefted freely and frequently, 
 not only to the //ri3^/z/f^, but alfo to God himfelf. 
 As it will not be eafy to anfwer this charge, thus 
 ftated ; 'tis happy that the verb, here ufcd, fignifies to 
 
 * That the verb may be here in Hophaly fee Buxt, Ihefaur. 
 
THE OLD TESTAMENT. 4I 
 
 Gjk^ beg^ and pray for. Certainly the Ifraelites might 
 ajk and beg from their cruel oppreffors fome rewards 
 for their fufferings : and no doubt the Egyptians 
 would be glad to give them the richeft Prefents, in 
 hopes of faving themfelves from the further vengeance 
 of Heaven. Should any one flill contend for rend- 
 ring the verb b^\^ borrozv ; let him try to render it 
 fo in PfaL 122,6—0 borrozv (he peace of Jerufalem : 
 and the verb is exaftly the fame in this, as in the 
 former places. Lord Shaftesbury's refle61:ion is this 
 — 'The wit of the befi Poet is not fnfficient to reconcile 
 us to the retreat of a Mofes^ by the ajjiflance of an Egyp- 
 tian Loan. Charaderift. I, 558. Sec a.Ko Chrijiianity 
 'as old as the Creation: p. 263, 349 &;c. &c. 
 
 Excd. 4, 23. 
 
 Our tranflators have greatly obfcured the fenfe 
 here, by inferting the particle i f ; which is not in 
 the Text, and which perverts the whole meaning of 
 this and the preceding verfes. Mofes is told here, 
 in the beginning of his commiffion, that he was to 
 perform many wonders before Pharaoh, but without 
 fufncient efFecl: •, and that at laft, after performing 
 thefe wonders ( doubtlefs at the time when he was to 
 denounce the definition of the firft-born) then thou 
 fJmlt fay unto Pharaoh, Thus faith the Lord : Ifrael is 
 my fon, my firfi-born. And i said unto thee. Let my 
 fon go, that he may ferve me ; but thou hast refu- 
 sed /<? let him go : behold, i slay thy fon, thy firfl- 
 horn. Thus far all is now clear. But, if Mofes was 
 to fay this at laft ; did he fay it ? And if he faid 
 it, v/hen he denounced the dellruftion of the firft- 
 born j did he not fo rmrd it ? Let the reader re- 
 
42 Remarks on fele& Pajfages in 
 
 member, that though fuch record is not now in the 
 Heb. Text of Exod. ii, it is there preferved in the 
 Samar. Pentateuch. See hereafter, at p. 46. 
 
 Exod. 5, 2. 
 
 Pharaoh faid : Who is the Lord — I knoiv not the 
 Lord. It feems abfolutely neceflary here to exprefs 
 the word Je h ov ah. And, as thefe words of Pharaoh 
 are in reply to Moles •, 'tis plain, that Mofes him- 
 felf did not think it profane, to pronounce this facred 
 Name, even in the prefence of a Fleathen-King. 
 Exod. 6, 3. 
 
 / appeared unto Abraham, unto ]faac, and unto Ja- 
 cob, by the name of God Almighty •, but by my 
 name Je h ovah was I not known to them. The word 
 Jehovah is found in Gen. 2, 4; and often in the fame 
 book afterwards. Mofes affirms, that this name was 
 ufed by Eve : 4, i. He aifo affirms ( 12, 8 ) that 
 Abraham called upon the name of Jehovah : and the 
 firft addrefs to God, which Mofes has recorded of 
 Abraham, ( 15, 2 ) begins with this name. See, as to 
 IJaac and Jacob, 27, 27 and 28, \i. Now, if we 
 could fuppofe, that Mofes in all thefe places wrote 
 by a Prolepfis •, and ufed a name known to himfelf, 
 tho' not known to thefe earlier fathers : yet it mult 
 be granted, that Abraham was adually acquainted 
 with this word ; becaufe ( in 22, 14) he called the 
 name of a place Jehovah -jireh. Obferve alfo care- 
 fully, that the Heb. words here fignify ftridlly thus : 
 end my name Jehovah was I not made known to them : 
 words, without fenfc. But if it be allowed, that the 
 verb now pajfive is corrupted from the a^ive, figni- 
 fying notum feci^ manifeflavi, probatum dedi* — exadly 
 
THE OLD TESTAMENT. 43 
 
 cxprefTed by i^riXMa-a, in the Greek verfion, as well as 
 in the Syr. and Viilgat ; then there arifes this fenfe — 
 that the Deity had often appeared to the Patriarchs 
 as a G o D of power, able to prote^l thofe zvho trujled 
 in him ; but that he had not given to them any fig- 
 nal proof, that he was Je hova h, fbe one true God, 
 the only felf - exijient and eternal Being : of which he 
 was now about to make the mod illuftrious manifef- 
 tation, in his triumph over all the Gods of Egypt. 
 Exod. 12,12; 1 8, 1 1 : Num. 33, 4. If rhefe remarks 
 are juft ; the iranflation fhould be — hut my name 
 Jehovah 1 did not make 7nanife,(i to them. See 
 £x«?t^. 14, 18 : 15-, 3, ii : and 18,11. 
 
 Exod. 6, 20. 
 And Amram took Jochebed to zvife ; and flje bare him 
 Aaron and Mofes. But, did fhe not alfo bare Miriam? 
 So fays here the Sarn. Pent, with the Greek and Syr, 
 verfions : and fo, at lead one Heb. MS, See Gen, 
 J)ifJ\ p. 125. 
 
 Exod. chapters 7, 8, 9, lo, i r. 
 
 Within thefe 5 chapters are 7 very great diffe- 
 rences between the Heb. and Samar. Pentateuchs ; 
 relating to the Speeches, which denounced 7 ( out of 
 the 10) judgments on the Egyptians: fc. Waters 
 into blood, frogs, flies, murrain, hail, locufls, and de- 
 Jiru5iion of the firfi-born. The Heb. Text gives the 
 Speeches, concerning thefe judgments, only once, at 
 each ; but the Samar. gives each Speech twice. In 
 the Heb. we have the Speeches concerning the 5 firft, 
 as in command from God to Mofes, without read- 
 ing that Mofss delivered them : and cohcerning the 2 
 
44 Remarks on feledl Pajfages in 
 
 laft, as delivered by Mofes to Pharaoh, without read- 
 ing that God had commanded them. Whereas in the 
 Samar. we find every Speech twice : God commands 
 Mofes to go and [peak thus^ or thus, before Pharaoh — 
 Mofes goeSi and denounces the judgment — Pharaoh dif- 
 vheys, and the judgment takes place. All this is per- 
 fe6lly regular ^ and exadly agreeable to the double 
 Speeches of Homer, in very antient times. I have 
 already {Diff. i •, p. 380 — 394) treated this fubjefl 
 at large ; and have not the leaft doubt, but that the 
 Heb. Text now wants many words, in each of the 
 7 following places : ch. 7, between verfes 18 and 19 
 — end of ch. 7 — ch. 8, between 19 and 20 — ch. 
 9, between 5 and 6 — again, between 19 and 20 — 
 ch. 10, between 2 and 3 — and ch. 1 1, at verfes 3, 4, 
 The Reader will permit me to refer him (for all 
 the words thus omitted ) to iny own Edition of the 
 Hebrew Bible, where the whole differences are moft 
 clearly defcribed. As this is a matter of very exten- 
 five confequence •, I cannot but obferve here, that 
 the prefent Heb. Text of Exod. ch. 1 1 did formerly, 
 and does (till, appear to me to furnifh a demonfira- 
 tion againft itfelf ; in proof of the double fpeech 
 being formerly recorded there, as it is now in the 
 Samaritan. And feme very learned men have con- 
 fefied the impoffibility of explaining this Chapter, 
 without the afnftance of the Samar. Pentateuch. I 
 Ihall now give this important chapter, as I prefume 
 it flood originally ; diilinguifhing by Italics all fuch 
 words, as are added to, or differ from, our prefent 
 Tranllation. And before this chapter mull be placed 
 the 2 lafl verfes of the chapter preceding. 
 
THE OLD TESTAMENT. 4^ 
 
 Exod, 10, 28. And Pharaoh faid unto him. Get thee from 
 me, take heed to thyfelf, fee my face no more ; for in that dajr 
 thou feeft my face thou {halt die. 29. And Mofes faid, Thou 
 haft fpoken well ; I will fee thy face again no more. 
 
 EXOD. XI. 
 
 Heb. and prefent Verjion. 
 
 1. And the Lord faid unto 
 Mofes, Yet will I bring one 
 plague more upon Pharaoh, 
 and upon Egypt, after- 
 wards he will let you' go 
 hence : when he (hall let you 
 go, he fhall furely thruft you 
 out hence altogether. 
 
 2. Speak now in the ears of 
 the people ; and let every man 
 BORROW of his neighbour, and 
 every woman of her neighbour, 
 jewels of filver, and jewels of 
 gold. 
 
 3. And THE LORD GAVE the 
 
 people favour in the fight of the 
 Egyptians. 
 
 Samar. and new Verjion. 
 
 1. Then Jehovah faid unto 
 Mofes, Yet will I bring one 
 plague more upon Pharaoh, 
 and upon Egypt j and after- 
 wards he will fend you out 
 hence : when he fhall fend you 
 away, he will furely drive you 
 hence altogether. 
 
 2. Speak now in the ears of 
 the people ; and let every man 
 ASK of his neighbour, and 
 every woman of her neighbour, 
 vejfels of filver, and vejfels of 
 gold, and raiment. 
 
 3. Jnd I WILL GIVE this 
 people favour in the fight of the 
 Egyptians, y3 that they Jhall give 
 them what they ajk. 
 
 4. For about midnight 1 will 
 go forth i?2to the midjl of the land 
 of Egypt. 
 
 5. And every firjl -horn in the 
 land of Egypt Jhall die ; from 
 the firjl - horn of Pharaoh^ ivha 
 fitteth upon his throne^ unto the 
 fir J} - horn of the maid fcTvant 
 that is behind the mill : and even 
 unto the firjl -born of every beaji. 
 
 6. Jnd there jhall bf a great 
 cry thro'' all the land of Egypt ; 
 fuch^ as there was none like it, 
 
 nor Jhall be like it any mtre. 
 
46 Remarh on feleB Pajfages in 
 
 Hebr. 
 
 Moreover, the man moses 
 was very great, in the land 
 of Egypt, in the fight of Pha- 
 raoh's fervants, and in the 
 light of the people. 
 
 4. And Mofes faid j thus 
 faith the Lord : About mid- 
 night will I go out into the 
 midft of Egypt. 
 
 5. And all the firft- born io 
 the land of Egypt fhall die, 
 from the firft-born of Pharaoh, 
 that fitteth upon his throne, 
 even unto the firft-born of the 
 maid-fervant that is behind the 
 mill : and all the firft-born of 
 beafts. 
 
 6. And there (hall be a great 
 cry thro'all the land of Egypt, 
 fuch as there was none like it, 
 nor fhall be like it any more. 
 
 Samar. 
 
 7. But againjl any of -the 
 children of Ijrael Jhall not a dog 
 move his tongue ; againfl man, 
 or even againfl beafl : thai thou 
 mayefl know^ that Jehovah doth 
 put a difference betiueen the E- 
 gyptians and Ifrael. 
 
 8. And THOU ALSO shalt 
 be greatly honoured, in the land 
 of Egypt ; in the fight of Pha- 
 raoh's fervants, and in the 
 fight of the people. 
 
 9. Then Mofes faid unto 
 Pharaoh ; Thus faith Jehovah : 
 Ifrael is my fon^ my firfl-horn ; 
 and I faid unto thee. Let my 
 fon go^ that he may ferve me. 
 
 10. Buty thou hafl refufed to 
 let him go ; behold^ Jehovah f ay- 
 eth thy fon, thy firji- born, 
 
 11. And Mofes faid; thus 
 faith Jehovah : About mid- 
 night will I go forth into the 
 midft of the land of Egypt. 
 
 12. And every firft-born in 
 the land of Egypt fhall die; 
 from the firft-born of Pharaoh, 
 who fitteth upon his throne, 
 unto the firft-born of the 
 maid-fervant that is behind the 
 mill ; and even unto the firft- 
 born cf every beaft. 
 
 13. And there fhall be a great 
 cry thro' all the land of Egypt ; 
 fuch, as there was none like it, 
 nor fliall be like it any more. 
 
THE OLD TESTAMENT. 
 
 47 
 
 Hebr. 
 
 7. But againft any of the 
 children of Ifrael (hall not a 
 dog move his tongue, againft 
 man or beaft : 
 that ye may know, how that 
 the Lord doth put a difference, 
 between the Egyptians and If- 
 rael. 
 
 8. And all thefe thy fer- 
 vants (hall come down unto me, 
 and bow down themfelves unto 
 me, faying, Get thee out, and 
 all the people that follow thee; 
 and after that I will go out. 
 
 And he went out from Pha- 
 raoh in great anger. 
 
 9. And the Lord faid unto 
 Mofes, Pharaoh Jhall not 
 hearken unto you ; that my 
 wonders may be multiplied in 
 the land of Egypt. 
 
 10. And Mofes and Aaron 
 did all thefe wonders be- 
 fore Pharaoh : and the Lord 
 hardened Pharaoh's heart, fo 
 that he would not let the child- 
 ren of Ifrael go out of his 
 land. 
 
 Samar. 
 7. But againft any of the 
 children of Ifrael fhall not a 
 dog move his tongue ; againft 
 man, or even againft beaft : 
 that thou maycft know, that 
 Jehovah doth put a diiFerence, 
 between the Egyptians and If- 
 rael. 
 
 15. And all thefe thy fer- 
 vants fhall come down to me, 
 and bow down themfelves to 
 me, faying; Go forth,thou and 
 all the people that follow thee: 
 and then I will go forth. 
 
 16. Then went he forth 
 from before Pharaoh, in great 
 indignation. 
 
 17. And Jehovah faid unto 
 Mofes ; Pharaoh doth not 
 hearken unto you , that my 
 wonders may be multiplied in 
 the land of Egypt. 
 
 18. And Alofes and Aaron 
 performed all thefe wonders be- 
 fore Pharaoh ; hut Jehovah 
 hardened Pharaoh's heart, {o 
 that he would not let the child- 
 ren of Ifrael go out of his 
 land. 
 
 The Reader has now the whole of this Chapter be- 
 fore him. When therefore he has firft read the 28th. 
 and 29th verfes of the preceding chapter ; and has then 
 obferved, with due furprize, the confufion of the Heh. 
 
 Text 
 
48 Remarks on feleB Pajfages in 
 
 Text in chapter xi : he will be prepared to acknow- 
 ledge, with due gratitude, the regularity and truth 
 of the Samar. Text, thro' thefe many and very confi- 
 derable differeftces. 
 
 Exod. 9, 15. 
 
 Fornow i will stretch out myhand^ that 1 may 
 fmite thee and thy people with pestilence. But, was 
 a Pejiilence one of the plagues upon Egypt ? Only 
 10 are recorded : of which 7 have been already enu- 
 merated -, and the other 3 are Lice^ Boils, and Dark- 
 nefs. Was there then no Pejiilence^ which cut off 
 Pharaoh &c ? And, if not j how are we to conceive 
 of the Divine Menace, thus pofitively denounced, 
 yet not at all inflicSted ? This difficulty, and it is 
 not a fmall one, can only (I prefume ) be folved pro- 
 perly, by obferving — that the prefer verb 'fin^Ji^, 
 now rendered / will jlretch out, ought to be rendered 
 here I might have fir etched out — Verily now I 
 MIGHT have ftretched out my hand, and [mitten thee 
 and thy people with Pejiilence ( I might have cut you 
 off, on a fudden, by peftilence) but I have raifed thee 
 up ( made thee to ft and ) in order to Jhew ( ft ill more 
 perfectly ) my Power ; that my name may be declared 
 thro' all the earth. See ch. 1 1, 9. 
 
 That the circumftances of a verb, ufually preter 
 or future, may be thus qualified by might, would^ 
 Jldoiild &c, appears from hence. In Gen, 12, 19 we 
 read ^n^C npJ^I jo I MIGHT HAVE taken her. And 
 I jaid, I WOULD jcatter — / would make to ceaje — 
 leji their adverjaries should behave — leji they should 
 fay : fee thefe 4 futures, in Deut. 32 ; 26, 27. 
 
 Exod. 
 
THE OLD TESTAMENT, 
 
 49 
 
 Exod. 15 ; I 21. 
 
 This triumphant Ode was fung by Mofes and the 
 Sons of Ifrael. And the IVomen, headed by Miriam^ 
 {infwered the men, by repeating the 2 firft lines of 
 the Song, altering only the firft word : which 2 lines 
 were probably fung more than once, as A Chorus. 
 
 *The conclufion of this Ode feems very manifeft. And 
 yet, tho' the antient Jews had fenfe enough to write 
 this Song differently from Profe -, and tho' their au- 
 thority has prevailed, even to this day, in this^ and 3 
 other Poems in the Old T. [D^«/. 32, Jud.^^ and 
 2 Sam, 22 ] ftill expreffed by them as Poetry : yet have 
 thefe Critics carried their ideas of the Song here to 
 the end of ver. 19. The reafon, why the fame has been 
 done by others, probably is — they thought, that 
 the particle *D For, which begins verfe 19, neceffa- 
 rily connefted it with the preceding Poetry. But 
 this difficulty is removed, by tranllating O When : 
 efpecially if we take verfes 19, 20, 21 as being a 
 profe explanation of the manner, in which this Song 
 of triumph was performed. For thefe 3 verfes fay 
 — that the Men -fingers were anfwered in Chorus by 
 Miriam and the Women, accompanying their words 
 with mufical inflruments — " When the horfe of 
 ** Pharaoh had gone into the fea, and the Lord had 
 " brought the fea upon them : and Ifrael had paffed, 
 " on dry land, in the midft of the fea : Then Mi- 
 " riam took a timbrel, and all the women went out 
 '* after her with timbrels and dances ; and Miriam 
 " ( with the women ) anfwered them [ DH^ the men ] 
 " ( by way of Chorus ) in the words O fing ye &c.'* 
 That this Chorus was fung more than once, is thus 
 D ftaccd 
 
50 Remarks on.fekSi Paffages in 
 
 dated by Bp Lowth — Maria, cum mulieribuSy viro' 
 rum choro identidem fuccinebat. Praeleft. 19. 
 
 I Ihall now give what appears to me to be an 
 ^xa£t Tranflation of this whole Song. 
 
 MOSES. Part I. 
 
 1. 1 will fing to Jehovah, for he hath triumphed glorioufly ; 
 the horfe and his rider hath he thrown into the fea. 
 
 2. My ftrength, and my fong, is Jehovah ; 
 and he is become to me for falvation : 
 
 this is my God, and I will celebrate him ; 
 the God of my father, and I will exalt him. 
 
 3. Jehovah is mighty in battle ! 7 Perhaps a Chorus, 
 
 Jehovah is his name ! 5 fung by the Men. 
 
 Chorus, by Miriam and the Women ; 
 Perhaps fung firft in this place. 
 O ftng ye to Jehovah, for he hath triumphed ghrioujlyf 
 the horfe and his rider hath he thrown into the fea. 
 
 MOSES. Part 2, 
 
 4. Pharaoh's chariots, and his hoft, hath he caft into the fea; 
 5ind his chofen captains are drowned in the red fea. 
 
 5. The depths have covered them, they went down; 
 (they fank) to the bottom, as a ftone. 
 
 6. Thy right hand, Jeho vah, is become glorious in power; 
 thy right hand, Jehovah, daflieth in pieces the enemy. 
 
 7. And, in the greatnefs of thine excellence, thou over- 
 
 throweft them that rife againft thee j 
 thou fendeft forth thy wrath, which confumeth them as ftubble : 
 
 8. Even at the blaft of thy difpleafure, the waters are gather- 
 the floods ftand upright, as an heap : [ ed together : 
 congealed are the depths, in the very heart of the fea. 
 
 O fmg ye to Jehovah &c. Chorus, by the Women* 
 
THE OLD TESTAMENT. ri 
 
 MOSES. Pari 3. 
 
 9. The enemy faid : " / zvill purfue, I JJmll overtake -, 
 
 «* IJhall divide the fpoil, my foul Jhall be fatlated with the?n : 
 « / twV/ draw my fword, my hand Jhall defray them." 
 
 10. Thou didft blow with thy wind, the fea covered them ; 
 they fank, as lead, in the mighty waters. 
 
 11. Who is like thee, among the gods, O Jehovah \ 
 who is like thee, glorious in holinefs .' 
 
 12. Fearful in praifes ! performing wonders ! 
 
 thou ftretcheft out thy right hand, the earth fwalloweth them ! 
 
 13. Thou, in thy mercy, leadeft the people, whom thou 
 
 haft redeemed j 
 thou, in thy ftrength,guideft to the habitationof thy holinefs ! 
 ■0 fmg ye to Jehovah &c. Chorus, by the Women, 
 
 MOSES. Fart 4. 
 
 14. The nations have heard, and are afraid ; 
 forrow hath feized the inhabitants of Paleftine. 
 
 15. Already are the dukes of Edom in confternation ; 
 and the mighty men of Moab, trembling hath feized them : 
 all the inhabitants of Canaan do faint. 
 
 16. Fear and dread fhall fall upon them ; 
 
 thro' the greatnefs of thine arm, they fhall be ftill as a ftone : 
 
 17. Till thy people, Jehovah, pafs over ; [Jordan] 
 till the people pafs over, whom thou haft redeemed. 
 
 18. Thou (halt bring them and plant them, in the mount 
 
 of thine inheritance ; 
 the place for thy reft, which thou, Jehovah, haft made ; 
 the fanduary, Jeeiovah, which thy hands have eftablifhed. 
 
 Grand Chorus j by a l l. 
 Jehovah shall reign for ever and ever! 
 
 [Note 2: fee pag. 38.] 
 
 D 2 
 
52 Remarks on feieSi Pajfages in 
 
 Exod. 1 6, 15. 
 
 They /aid one to another ^ It is manna : for they zvifi 
 not what it was. Very ftrange, and unintelligible \ 
 
 Let the words then be tranflated literally thus 
 
 They faid one to another. What is this ? for they wifi 
 not what it was. From this queftion *D Man (which 
 in Chaldee now fignifies what ) the Manna afterwards 
 took its name. See the Greek verfion Ti £9* -vdro. 
 And Jofephus fays — " Man, fecundum noftram lo- 
 " cutionem, interrogationis particula elu" L. 3, c. i. 
 
 Exod. 18 ; 5 — 7. 
 
 5. And J e thro came unto Mofes into the wilder nefs — 
 6. And he faid unto Mofes, I thy father in law Jethro 
 am come unto thee — 7. And Mofes went out to meet 
 his father in law &c. 
 
 The great impropriety of Jethro fpeaking to Mo- 
 fes before he met him, and of Mofes going out to 
 meet Jethro after he had been fpoken to by Jethro, 
 will convince us, that the word ^^^C / is corrupted 
 from a word very fimilar in found n^H behold; agree- 
 ably to the Greek and Syr. verfions. And tho' the 
 Samar. Text is printed with the fame corruption here 
 as the Hebrew ; almoft all the Samar. MSS read here 
 p;in« As to the firft verb, in ver. 6 ; fee Gen. lo, 9 
 and 2 Kings 5, 4. The whole difficulty is therefore 
 removed by rendering ver. 6 — And it was told Mofes ; 
 Beboldy thy father in law Jethro is come &c. 
 
 Exod. 19, 15. 
 
 Verfe iitii ftridly forbids the people, from coming 
 near and touching mount Sinai -, which mount then 
 burnt with fire. The words therefore in ver. 15 * 
 
THE OLD TESTAMENT. 53 
 
 feem rather to fignify — come not near unto the fire : 
 cfpecially, as the phrafe ne appropinquetis ad mulierem 
 ( fing. ) is not at all probable. But the fire is on this 
 occafion * fpoken of fo very emphatically ; that we 
 are naturally led, either to confider T^"^*^ here as ti^KH 
 tranfpofed, or to fay ( with Si?nonis Lexicon ) TlW^ 
 fcem. idem q^uod mafc. t^^C ignis, -f 
 
 Exod. 26 ; 35 36. 
 
 Here are omitted 10 verfes-, which are improperly 
 infcrted at the beginning of ch. 30, in all the Heb. 
 copies : but in all the Samar. copies they are found 
 here, in their proper place. Thefe 10 verfes relate 
 to the Altar of Incenfe ; and the tranfpofition of them 
 will be foon evident. The chief articles of furniture 
 for the Tabernacle were 6 — in the Holy of Holies was 
 THE ARK, having on it the Mercy Seat ; in the Holy 
 place were the table for the shew-bread, th& 
 
 GOLDEN CANDLESTICK, and THE ALTAR OF IN- 
 CENSE:, and without, in the Court, wtvt the Altar 
 
 for burnt -offerings^ and the Laver for wafhing. In 
 this order are thefe 6 articles commanded, and de- 
 fcribed, in the Samar. Text ; and, in the fame order 
 are they enumerated afterwards, no lefs than 6 times, 
 in the Heb. Text itfelf : ch.31, 7 — 1 1 : 35, 12 — 16 : 
 Z7,i to 38,8: 39y35—39' 40; 3— 7* and 40, 
 21 — 30. Yet in the prefent Heb. Text, Mofes here 
 firft defcribes the Ark — then the 'Table and Candle- 
 
 fiick, in the Holy place — then ( without mentioning 
 ibe Altar of Incenfe ) goes out into the Court, de- 
 
 * See D^;//. 5 ; 4,5,22 — 25. 
 
 f So, among many other inftances — "13N & mDK alay "ilS 
 ii n")1X Jux, ^DN & n2;QN rchr, nOK & n-)QK fertne. Buxt» 
 
54 Remarks on JeleB Pajfages in 
 
 fcribing the Altar for burnt - offerings — then returns 
 into the Holy place, and defcribes the Altar of In- 
 cenfe — and then goes > out again into the Court, to 
 the Lav er for wafhing. If Mofes cannot be fuppofed 
 fo vague, and defultory, in his defcription ; nor fo 
 inconfiftent with himfelf, in the 6 other places : then 
 the Tranfpofition, which here certainly obtains, will 
 be afcribed, not to the Samaritan, but to the Heb. 
 Text. Confequently the lo verfes are to be brought 
 back from chapter 30 ; and inferted in this chapter, 
 as their true and original flation. 
 
 This diilocated PalTage, confiding of loVerfes, 
 which contain 126 words, might antiently fill i page 
 or 1 fide of a leaf of vellum. And this odd Leaf, 
 when the parts of an old Roll ( feparated by time oi* 
 accident) were to be again fewed together, might be 
 faftened in improperly i.e. after 2, 3, 4 or any other 
 pieces, which ought to have followed it. Thefe verfes 
 now make 25 lines, in one of the oldeft Samar. MSS. 
 And 'tis remarkable, that 25 is the number of the 
 lines alfo at J oh 40 \ where the firfl: 14 verfes are a 
 fimilar diflocation. Both thefe large Tranfpofitions 
 mull have been made very early : and this in the 
 Pentateuch happened before the Time of the Greek 
 Verfion ; unlefs thatVerfion has been altered, in con- 
 formity to the corrupted Hebrew. As to other Tranf- 
 pofitions : fee, under Heb. Text, tranfpof. in the In- 
 dex to my Gen. Biffertation ; and alfo Hallet's Notes^ 
 vol. I, p. 98, 1 19 : vol. 2, p. 91. 
 
 'Tis obfervable, that the Heb. Pentateuch is di- 
 vided into 54 Sections \ the 20t;h of which ends with 
 thefe 10 verfes, in the 30th chapter. So that thefe 
 verfes, being omitted at th^ir proper place, were 
 
THE OLD TESTAMENT. 5^ 
 
 joined on at the end of the 20th fedtion, in fome very 
 antient MS, from which one or more copies were 
 taken. And one of thefe, happening to belong to 
 fome eminent Synagogue^ or renowned Rahbi^ has 
 from thence derived fufficient authority to miflead 
 ( in this inftance ) all the modern copies of the Heb. 
 Text, and likewife the Antient Verfions. 
 
 Exod. 30, 6. 
 
 The progrefs of error in this place is remarkable. 
 The great error has been noted already •, which is, 
 that the firil 10 Verfes, now here, belong to chapter 
 26. The 2d error is, that here, in the 6th of thefe 
 10 verfes, 6 words have been carelefly exprelTed 
 twice ; tho' the 5th of them has been ( in the repe- 
 tition ) fince omitted, except in a few MSS. But the 
 chief circumflance is, that the word nDlDH the vail 
 is changed to a word very different in fenfe, though 
 confifting of the fame letters ( with one tranfpofed ) 
 n^DDH the mercy -feat : and yet here 4 MSS have 
 the word rightly expreffed, that is, the fame as the 
 vail. Thefe words, here repeated, are not in tlie Sam, 
 Text, nor in the Gr. and Ar. verfions -, and 1 8 Heb. 
 MSS confirm thefe authorities. It muft alfo be ob- 
 ferved, that by this corruption of a corruption ( the 
 whole repetition, and the fubfequent alteration of this 
 one word ) the Heb. Text is now made to contradid 
 itfelf as well as the Efiftle to the Hebrews. For it 
 places the Altar of Incenfe before ( *i£3*7 in the pre- 
 fence of) the Mercy -Seat ; and if fo, it mull have been 
 in the Holy of Holies : whereas, the Altar of Incenfe 
 was attended every day, and yet the Holy of Holies 
 was entered but ottce a year. 
 
56 Ttemarks on JeleB PaJJages in 
 
 Exod. 33, 7. 
 
 And Mofes took the tabernacle, and pitched it with- 
 out the camp. But, the Tabernacle was not yet made : 
 the preparation for making it being fet forth in chap- 
 ters 35, ^6 &c -, and in ch. 39,32 we read — Thus 
 was all the work of the Takernacle finijhed. And be- 
 fides, the word for a 'Tahernacle ( pti^O ) is very dif- 
 ferent from (bnN) the word here ufed, which fig- 
 nifies a Tent : confequently, this word is wrongly 
 tranflated here, and in 8 other places which follow in 
 this one chapter. 
 
 Num. 2, 14. 
 
 '-^ the captain of the fons of Gad fhall he Eliafapb 
 the fon <?/ R E u E L. 'Tis ftrange, that the Jewiih 
 Rabbies could permit fo many of their antient copies 
 to continue corrupted by fo grofs a blunder, as 
 Reuel for Deuel: and it would be ftili more ftrange, 
 if Chriftians did not all agree in correcting it. In 
 1, 14 it is Eliafaph the fon of Deuel. In 7, 42 and 
 10, 20 it is alfo Eliafaph the fon of Devel. It is 
 likewife Deuel here ( 2, 14) in the Sam. Text, with 
 the Ar. and Vulg. verfions ; to which is to be added 
 the authority of 80 Heb. MSS : and in about 50 of 
 thefe MSS the D feems altered to i?, in conformity 
 to the corrupted reading of the Maforets. If then 
 no man of fenfe could bear to read Remofthenes for 
 Demofthenes, or Cicedo for Cicero ; let Reuel be here 
 corrected to Deuel. 
 
 Num. 12, 3. 
 
 Now the man Mofes was very meek, above all the 
 Vten which were upon the face of the earth. This verfe 
 ftrikes almoft every reader with furprize ; partly on 
 its own account, partly from its conne<^ion. That 
 
THE OLD TESTAMENT. 57 
 
 Mofes was meek above all men, if true, was not at all 
 likely to have been recorded by himfelf. It is ftill lefs 
 likely to have been faid by one, who has recorded 
 himfelf as a man of great warmth. See Exod. 2 ^ 
 II — 14: 5,22: 11,8: 32; 19,22: Num. II, 13 
 and 16, 15. And as to Num. 20 ; 10 — 12 ; fee Pf. 
 106', 32, 33. But, if Mofes had been in fad the 
 meekeji of men ; the record of fuch a quality feems 
 to have no connexion with the Context here. The 
 preceding verfes fet forth, that Miriam and Aaron 
 exalted themfelves as rivals to Mofes ; boafting, that 
 God had fpoken by them likewife. And in the verfes 
 following God declares, that he revealed himfelf to 
 • Mofes more than to any other Prophet. It therefore 
 feems neceffary to confider this 3d verfe, as con- 
 neded with the Divine Communications ; and to 
 tranflate the words thus — Now the man Mofes gave 
 forth more anfzvers (from God) or was highly 
 FAVOURED WITH ANSWERS, abovc all the men 
 
 which were upon the face of the earth eral 
 
 refponfor eximius ( TND "Ijy ) pr^e omni homine &c. 
 Such is the excellent verfion of this place, in a The- 
 fis under the very learned yf/^^r/ Schultens, in 1725.* 
 This author refers to Juchafm •, where Ezra is called 
 ntrD3 VJy refponfor frmilis Mofi. And 'tis very re- 
 markable, that 16 MSS read TJV here, agreeably to 
 the word in Juchafm. Spinoza ( cap. 8, p. 107 ) 
 quotes this verfc {Num. 12,3) as one proof, that 
 Mofes did not write the Pentateuch. 
 Num. 14, 34. 
 — and ye floall know my breach of promife. *Tis. no 
 wonder, that fuch an exprefTion as breach of promife^ 
 f Sylloge DiiTcrt. 4°. Ldd. 1772; pag. 145 — 153. 
 
58 'Remarks on JeleB Pajages in 
 
 when fpoken of God, fliould be objeded to by 
 the Deifts. In anfwer to Chrijlianity as old as the 
 Creation^ Dr Waterland has thefe excellent obferva- 
 tions ^-- " ylfy breach of promife is a harlh tranflation, 
 '* and merely conjedural, not warranted by the Heb. 
 *' original. Some of our older Eng. jfranflations had 
 " a jufter rendering. Matthewes's Bible, of 1537, 
 " has, |ie d^ali fele xm tjeugeaunce. And the Great 
 " Bible, of 1539, f ^ ^all fenolcDC mp titfpleafure, — 
 ** The Seventy have here rov B-vfzov ryj^ o^yv]? y,ii. 
 ** Jerom has ultionem meam. And Le Clerc acquief- 
 '* ces in this rendering : Ye JJoall know my vengeance.^* 
 The proper verfion therefore will be — and ye JJoall 
 know my vengeance^ or my indignation. The above 
 quotation from Dr Waterland is taken from his 
 Scripture Vindicated; part 2, p. 30. And to this quo- 
 tation I ihail here add another ; from his 3d part, 
 pag. 64 — This tranjlation I offer, with fubmiffwn, to 
 letter judgments ; if ever a proper time fhould come for 
 reviftng, and correcting, our laji Eng. tranjlation : which, 
 iho' a very good one, and upon the whole fcarce inferior 
 to any, yet is undoubtedly capable of very great im- 
 provements. 
 
 Num 16, I. 
 
 Now Korah, the fon of Izhar, the fon of Kohath, 
 the fon of Levi, and Dathan and Abiram, the fins of 
 Eli ah, and On, the fon of Peleth, fins of Reuben, took 
 Our Eng. verfion adds men. But fo material a 
 word cannot be underilood ; and indeed, the whole 
 turn of the verfe calls for a different conftrudlion. 
 A fhort attention to the hiftory, and a few critical 
 remarks, will clear up the difficulties attending this 
 verfe at prefent. Korah was certainly at the head of 
 
THE OLD TESTAMENT. 59 
 
 this rebellion : *fee verfes 5, 12, 1 6, 22, 40, 49 : 27, 4 
 &c. It is alfo certain, that the verb, which is fin- 
 gular and begins the verfe, fignifies to take ( or take 
 in) in the fenfe of alluring^ winnings or gaining by 
 perfua/ion : fee Prov. 6, 25 and 11, 30. The begin- 
 ning of the verfe therefore fhould be : Now Korab 
 — zvon o"Jer both Bafhan and Ahiram. One thing, 
 which has kept this {tvi{t of the paffage out of fight, 
 has been the conjunftion [and) bcioi-e, Dathan -, which 
 ( agreeably to Bp Patrick ) is here rendered both : 
 as it is rendered now, in Num. 9, 14 •, Neh. i, 6 •, & 
 Pf. y6, 6. Note alfo, that Eliab being a Reubenite 
 ( Beut. 11,6) as well as Peleth -, the latter word fons 
 ■is here rightly plural, becaufe it refers to thefe two. 
 And the whole verfe may be rendered thus. Now 
 Korah, the [on of Jzhar^ the fon of Kohath, the fon of 
 Leviy won over both Bathan and Abiram, the fans of 
 EHab^ and alfo On, the fon of Peleth^ fons of Reuben, 
 
 Num. 20, 10. 
 
 And Mofes faid unto them : Hear now, ye rebels ; 
 muji we fetch you water out of this rock ? The crime 
 of Mofes, which was certainly great, in what he faid 
 at this time, does not appear clearly from this ver- 
 fion. But, as God had told Mofes, in ver. 8, that 
 he ( Mofes ) fhould bring forth water out of the rock ; 
 and, as God fays, in ver. 12, that Mofes believed him 
 not, to fan5lify him before the children of Ifrael : it is 
 necefTary, that the v/ords in this loth verfe do ex- 
 prefs Mofes as not believing, that he could thus bring 
 forth the water. And it is happy therefore, that the 
 words may be rendered — Can we fetch you water 
 eut of this rock P Other verbs, in the future tenfe. 
 
6o Remarks on feledl Paffages in 
 
 are now rendered alfo by can^ in the following places; 
 Gen. 39, 9 : 41, 38 : Job 6, 6 : 22, 2 and 13 : Pf, 
 89* 6 : Jer. 2, 32 : Jmos 3, 3 and 5. 
 
 Numbers, chapter 21. 
 
 This one Chapter has feveral very confiderable 
 difficulties ; and Ibme Verfes, as now tranflated, are 
 remarkably unintelligible. A true flate of this Chap- 
 ter is not however to be defpaired of; and it has in 
 it fome circumftances, which merit more than com- 
 mon attention. It contains the hiftory of the laft 
 part of the Travels of the Ifraelites, in their way to 
 the promifed Land : beginning v/ith them at mouni 
 Hor, the 34th encampment ; and concluding with 
 them, as in their 42d and lail encampment ; near 
 Jordan, in the country which they had acquired by 
 conqueft over Sihon king of the Amorites. 
 
 It begins with faying — that king Arad the Ca- 
 naanite, who dwelt in the fouth ( in the land of Ca- 
 naan — Num. 33,40) attacked Ifrael, and was de- 
 feated ; and that IJrael dejiroyed their cities : and that, 
 after deftroying thefe Canaanite cities .^ and confe- 
 quently after being in a Part of Canaan^ a part of 
 the very country they were going to, on the weji of 
 the Dead Sea, they returned towards the Red Sea ; 
 and near the Eaflern tongue or gulph of the Red 
 Sea, on the South of Edom, marclied round Edom to 
 the Eaft of the Dead Sea, in order to enter Canaan 
 from the Eajl fide of Jordan I 
 
 This furprizing rep refen ration of fo vaft and dan- 
 gerous a IViarch, quite unneceflarily performed, is 
 owing to 2 circumftances. The firft is ( 21, 1 ) — 
 the Canaanites heard, that Ifrael was coming by the 
 
THE OLD TESTAMENT. 6i 
 
 way of the fpies — meaning, by the way the [pies 
 v/ent from Kadefh-Barnea into Canaan. But this being 
 impoflible, becaufe Ifrael had now marched from 
 Meribah-Kadefh to mount Hor^ beyond Exion-geber-y 
 and were turning round Edom, to the South -Eafl : 
 it is happy, that the word rendered fpies, in our 
 verfion, is in the Greek a proper name {Atharim) 
 which removes that difficulty. And the other diffi- 
 culty ( verfes 2,3) is removed by the Greek verfion 
 likewife : according to which, the vow made, with 
 the fa6b fubfequent, does not fignify dejlroying the 
 Canaanite cities, but devoting them to dejlru^iion at 
 fome future time. See Wall's Crit. Notes. 
 
 This chapter proceeds, with faying — that after 
 defeating the Canaanites at mottnt Hor ; they jour- 
 neyed from mount Hor, by the way of the red fea {in 
 the road from Ammon, Midian &c : to the Eaftern 
 gulph of the red fea J to compafs the land of Edom — 
 that, on their murmuring for want both of Bread 
 and of Water, they were punifhed by fiery ferpents 
 ' — ■ after which, they marched to Oboth, and thence 
 to Ije-abarim, in the wildernefs eaft of Moah. The 
 encampments of the Ifraelites, amounting to 42, are 
 recorded all together, in hiftorical fucceffion, in ch. 
 33 : where Ije-abarim is the 38th — Di^ow^^i 39 — 
 Almon-Dihlathaim 40 — mountains of Ah arim 41 — 
 and the plains of Moah, by Jordan, 42. This regu- 
 lar detail in ch. 33 has occafioned great perplexity, 
 as to ch. 21 : where, after the flations at Oboth and 
 Ije-abarim, in verfes 10 and 11, we have in ver.19 
 and 20 the words Mattanah, Nahaliel and Bamoth ; 
 which are ufually confidered as the proper names of 
 3 places, but widely different from the 3 proper 
 names after Ije-abarim, in the Catalogue at ch. 33, 
 
62 Remarks on feledi Paffages in 
 
 But there is, in reality, no inconfiftence here. In 
 the plain and hiftorical catalogue (ch. ^^) the words 
 are ftriftly the proper names of the 3 places : but here 
 the words Mattanah, Nahaliel and Bamotb follow 
 fome lines of Poetry, and feem to form a continua- 
 tion of the Song. They evidently exprefs figurative 
 and poetical ideas. The verbs journeyed from, and 
 pitched in, are not found here ; though neceffary to 
 profe- narration: fee ver. 10 and 1 1 here, and ch.33. 
 Laftly : verfe the 20th (in this 21ft chapter) ufually 
 fuppofed to exprefs the lafi encampment, does not. 
 P//^«^ fignifies ^ /^z7/; and the Ifraelites could not 
 encamp on the top of any fingle hill, fuch as this is 
 defcribed. Balak took Balaam to the top of Peor, 
 which looketh toward Jcfhimon ( 23,28 ) which Peor 
 undoubtedly was in Moab. He took him to another 
 hill in Moab ; when he took him ( 23, 1 4 ) to the top 
 of Pifgah, in the field of Zophim. And if the Pif- 
 gah or hill, in 2 1,20, was in the country of Balak ; 
 it could not point out the lafi encampment, which was 
 not in Balak's country, but North of Arnon. 
 
 The word Mattanah probably alludes to a place 
 diflinguiflied by fome Gift or blefling from God. 
 Fagius fays — Nomen loci, ab eventu aqua rum quas 
 Domtnus ibi dedit, fu appellati ; * nam fignificat d o- 
 NUM. Nahaliel ■\ is torrentes Dei i.e. Streams par- 
 ticularly feafonable or falutary. And Bamotb"^ (ver. 
 28 ) may point out any high places, of fignal bene- 
 fit, in the country of Moab ; or it may anfwer to 
 ihe lafi: flation but one, which was the mountains of 
 Abarim. If therefore thefe words were meant to ex- 
 prefs poetically fome eminent blefTing -, what bleffing 
 
THE OLD TESTAMENT. 6^ 
 
 was fo likely to be then celebrated, as copious ftr earns 
 of Water ? And, after they had wandered, near 40 
 years, thro' many a barren defart -, and after ( comp. 
 Deut. 8,15) having pafTed thro' that great and ter- 
 rible WILDERNESS, wherein ^^xt jiery ferpents and 
 DROUGHT, where there was no water : 'tis no won- 
 der, they (hould fliout for joy at finding Water in 
 plenty ; and finding it almoft on the banks of Arnon^ 
 the laft river they were to pafs, in the way to their 
 laft flation, eaft of Jordan. No wonder, they Ihould 
 fing, in poetic rapture — that, after the wilder nefs 
 was {Mattanah) the gift of God; meaning the 
 great Well in Moab, dug by public authority — and 
 •no wonder, that, after fuch a Gift^ there were {Na- 
 haliel) blejfed Jir earns ; by which they pafled, till they 
 came to (Bamoth) the high places, from which per- 
 haps thefe llreams defccnded. And theThankfgiving 
 ends, where the Blefling was no longer wanted ; on 
 their coming down into the Valley, along the banks 
 of Arnon, which was then the North - Boundary of 
 Moab. 
 
 The Ifraelites had fpent no lefs than 38 years, in 
 coming from Kadejh-Barnea, to their encampment 
 north of Zared. Here, at this 40th ftation, they 
 w^re commanded to pafs thro' Moab, by iy Jr, the 
 chief city ; but were not to flop, till they came to 
 the valley on the fouth of Arnon. At this laft ftation 
 but one they probably continued no longer, than 
 was neceflary for finding MeJJengers to Sihon king of 
 the Amorites at Heftibon, and receiving his anfwer. 
 They then crofted the Arnon ; and, having van- 
 quiftied Sihon and Qg-, took poflelfion of the 42d 
 and laft encampment. 
 
64 Remarks on fekSl Pajfages in 
 
 This one chapter has 3 pieces of Poetry ; either 
 fragments, or compleat. And Poetry, feldom found 
 in an hiftorical narrative, may be here accounted for 
 -—from the exuberance of Joy, which muft have 
 affedled thefe wearied Travellers, when arriving thus 
 happily near their Journey's End, What occurs 
 lirft is in ver. 14; and has often been called the frag- 
 went of an old Amorite Song. But it may have been 
 Amorite or Moabite, or either or neither^ for the fub- 
 jed-matter of it ; as it is generally underflood : if 
 indeed it can be faid to be underllood at all. The 
 words, ufually fuppoied to contain this fragment, * 
 •do not fignify, as in our Eng. verfion — IVhat he 
 did in the red fea^ and in the brooks of Arnon. With- 
 out enumerating the many interpretations given by 
 others, I fhall offer a new one ; which feems to make 
 good fenfe, and a fenfe very pertinent. Obferve firil, 
 that there muft have been a ■place called Suph^ near 
 the conflux of the Arnon and Jordan ; becaufe Mofes, 
 whilft in that laft ftation, begins Deuteronomy with 
 faying — he was on this fide ( i.e. Eaft } of Jordan, 
 over againft Suph. By this word is not here meant 
 the red fea : partly, becaufe that has every where 
 elfe the word for fea before it, and partly becaufe 
 of the great diftance of the red fea now from Mofes. 
 The fingle word therefore fignifies here fome place, 
 in itfelf obfcure 5 beoiufe no where mentioned but 
 in thefe 2 paffages. And yet we cannot wonder, 
 that Mofes fhould mention it twice ; as the word 
 Suph, introduced in fpeaklng of the 2 laft encamp- 
 ments, recalled to mind the Sea of Suph, fo glorious 
 to Ifrael, near the beginning of their march towards 
 Canaan. 
 
THE OLD TESTAMENT. 6c 
 
 Mofes had now led Ifrael from the red fea to the 
 river Arnon ; thro' many dreadful dangers, partly 
 from hoftile nations, partly from themfelves : fuch 
 dangers, as no other people ever experienced ; and 
 fuch, as no people could have furmounted, without 
 the fignal favour of The Almighty. And here, jufl 
 before the battles with Sihon and Og •, he reminds 
 them of Pharaoh Sec. And he aflerts, that in the 
 hijiory of the wars it fljall be recorded., * that Je h o- 
 VAH, who had triumphantly brought Jfrael i\iXQ,Uhe 
 fea of Suph near Egypt at firft, had now conduced 
 him to Suph near Arnon : that 
 
 Jehovah went with him to suph; 
 and he came to the Jireams of Arnon, 
 
 [Note 3 : fee pag. 38.] 
 
 The general meaning of the next piece of Poetry 
 feems to be this : that at fome diftance from the city 
 of Ar, by which the Ifraelites were to pafs ( Deut. 2, 
 18 ) they came to a well, of uncommon fize and 
 magnificence ; which feems to have been fought out^ 
 built up, and adorned, for the public, by the rulers 
 of Moab. + And 'tis no wonder, that, on their ar- 
 rival at fuch a fVell, they Ihould look upon it as a 
 Blejfmg from Heaven •, and fpeak of it, as a new 
 miracle m their favour. 
 
 * This verfion removes the difficulties, urged by HoiBs 
 pag. 266, fol. 1750: hj Spinoza ; pag, 108, 4°. 1670: and 
 retailed in a Deillical pamphlet, called The Doubts ef the hfi- 
 iieU ; pag. 4 : 8°. 1781. And, as to this verfion ; fee my Gen. 
 Dijj'ert. p. 113. 
 
 f See Vitringa; on Ifai, 15, 8, 
 
 E 
 
66 Remarks on JekB Pqffhges m 
 
 17. Then Ifrael fang this Song, 
 Spring up, O Well ! Sing ye thereto [ 
 
 18. The Well ! princes fearched it out; 
 the nobles of the people have digged it : 
 
 by their decree, by their aft of government. 
 So after the wildernefs., v/as Mattanah f 
 
 19. Ti^^ -Sihtx Mattanah^ yNevQ Nahaliel ! 
 and after Nahaliel, were Bamaih ! 
 
 20. And after Bamoth, was the va/Iey j 
 where, in the country of Moaby 
 appeareth the top of Pifgah, 
 which is over againft Jejhimon, 
 
 [Note 4: fee pag. 38.] 
 
 The 3d piece of Poetry is an Epinicion ; cxprefling 
 the triumph of Ifrael, over Sihon king of the Amorites % 
 who had conquered the Moabites in and around 
 Hefhhon^ and driven them to the fouth of Arnon. 
 The Ode, confiding of 15 lines, divides itfelf into 
 3 parts : part ill is 6 lines, the 2d is 5, and the 3d 
 is 4. The ifl part records, with bitter irony , the 
 late infults of Sihon and his fubjeds, over the con- 
 quered Moabites. In part 2d is expreffed the com- 
 ■paffion of Ifrael over Moab -, with a beautiful Sarcafm 
 upon Chemofhy the Moabite idol. And in part 3d 
 Ifrael lets forth the revenge now taken by them^ upon 
 the whole country of Sihon j from Hejhbon to Dibon^ 
 and from Nopljab even to Medeba. Ifai. 15 ; 1,2. 
 
 That this Ode was written by ]\/lofes feems highly 
 probable. For the iaft part muft ( I apprehend ) be 
 underftood, as fpoken by the Israelites. The 
 Sarcafm on Chemofh^ in the 2d part, is much more 
 likely to come from a worfhipper of the true God, 
 than from an idolater. And if Mofes wrote the ^d 
 part, he doubtlefs wrote the zd,^ and confequently 
 
THE OLD TESTAMENT. tj 
 
 the ijl: for, the ift difplays the late exultation of 
 the Amorites over Moab ; to which the Conclufion 
 forms a very happy contrail. 
 
 27. Wherefore they fay, who utter fententious fpeeches— 
 
 " Come ye to Hefhbon, let it be rebuilt ; 
 " and let the city of Sihon be eftablilhed. 
 
 28. " For fire went forth from Heflibon ; 
 " and a flame from the city of Sihon : 
 " it devoured, even unto Moab, 
 
 *' the lords of the heights of Arnon.'* 
 
 29. Woe was to thee, O Moab ! 
 
 thou didft perifti, O people of Chemojh ! 
 he gave up his fons, who fled, ' 
 and his daughters, taken by the fword, 
 to the king of the Amorites, even Sihon. 
 
 30. But we have caft upon them deftrudion, 
 from Hejhbon even to Dibon : 
 and we have laid wafte unto Nopbah; 
 the fire was unto Medeha. 
 
 [Note 5 : feepag. 38.] 
 
 Num. 22, 5, 
 
 The defcription now given of Balaam's refidence, 
 inftead of being particular, agrees with any place 
 in any country, where there is a river — for he lived 
 at Pethcr^ which is by the river of the land of the 
 children of his people ! But, was Pethor then near the 
 Nile, in Egypt ? Or in Canaan^ near Jordan P Or in 
 Mefopotamia^ on tiie Euphrates^ and belonging to the 
 Jmmonites ? This laft was in fadt the cafe : and 
 therefore it is well, that 12 Heb. MSS confirm the 
 Sam, text here, in reading ( inftead of IttV his people) 
 ]']Dy Ammon : with the Syr. and Vulg, verfions. 
 
 E 2 
 
68 Remarks on feleSi Paffages in 
 
 Num. 22, 22. 
 
 That the anger of God fhould be kindled again{^ 
 Balaam, merely hecaufe he went, if he had before 
 tyiven him leave to go, is not to be fuppofed. But 
 leave feems to have been given him -, and the con- 
 text requires, that in ver. 20 the words fhould be 
 rendered — for as much as the men are come — go with 
 them : and we are therefore to affign the caufe of this 
 divine difpleafure. With the leave to go, was givers 
 a caution as to behaviour ; and reafon enough there 
 was, becaufe Balaam loved the zvages of unrighteouf- 
 nefs : * and, if he went with fuch a bias on his mind, 
 ftis no wonder, that God was angry for that wrong 
 difpofition. This wickednefs of his intention, and 
 perverfenefs of his zvay, feems to have been fet before 
 him by the Vifion of an Angel reproving him : and 
 he himfelf twice fays, that he faw the vifion of the 
 ^lmight)\ falling into a trance, but having his eyes open^ 
 or opened. See 22 ; 31, 34, 2>S ^"^ 24; 4, 16. 
 
 Obferve alio, that the Angel ftill bids him go, 
 but commands him to be cautious and obedient. On 
 thefe repeated authorities from the context, we may 
 iafely adopt the reading preferved here in the Arab. 
 verfion 5 in which there is a word exprelTing this very 
 difpofition — God was angry with him, becaufe he 
 went {av are) with a covetous inclination. 
 And the Arab, verfion will be the more eafily admit- 
 ted now J becaufe of the proofs lately given, that it 
 agrees with Heb. MSS in fcveral places, where it does 
 not agree with the verfions either Greek or Syriac : 
 confequently it has a right to be confidered, as being 
 fometimes a primary verfion likewife. See my G£n. 
 * Deutf 23, 5, : Jef, $4, 10 : zPft, 2, 15. 
 
THE OLD TESTAMENT. 6g 
 
 DifferL p. 20. It muft be added, in favour of the 
 Vijion here ; that this has been the opinion of many 
 of the learned, both Jews and Chriftians. It feems 
 neceffary to allow, that fome other things, related 
 as commanded by God, and executed by Prophets, 
 are to be fo confidered. See the feveral paflages 
 mentioned by Br IVaterland^ m Scriptu7-e Vindicated : 
 part 3; pag. 45, 72, 85, 92,96, 110, 122. On one 
 of thefe cafes, p. 60, he remarks thus — there is no- 
 thing in the 'Text^ or Context^ which direElly intimates^ 
 that it was a mere Vijion^ or Parable : a fafe rule to 
 go by, in fuch cafes. On another paflage ; p. 78 — 
 had the Text itfelf called it a Vifion^ there could be no 
 further doubt of it. And this, I apprehend, will ap- 
 ply conclufively to the Vifwn of Balaam ; on the au- 
 thorities of the 4th and i6th verfes of the 24th 
 chapter. As to Prophetic Parables, related as plain 
 matters of Fa6t •, fee Stillingfeet's Letter to a Deifl, 
 p. 145 : Works, 2d Vol. fol. 8 edit. 1709. 
 
 Num. 23, 21. 
 
 He ( God ) hath not beheld iniquity in Jacob, neither 
 hath he feen perverfenefs in Ifrael. This account is 
 contrary to that given by Mofes, in many places ; 
 particularly Deut, 9 •, 6 — 24. *Tis happy therefore, 
 that the Samar. Pent, reads here D'I1^C, in the ift 
 perfon ; which makes a good and confident fenfe. 
 Balaam, from an high place viewing the Ifraelites, 
 faw them regular and decent, not noify or tumul- 
 tuous i without any diforderly violence, or idolatrous 
 outrage, on which he could at all fix, as a ground 
 for cenfure or maledidion. He therefore fays, as 
 the words fhould be expreffed — \ do not behold ini' 
 ^uity in Jacob, neither do I fee perverfenefs in Ifrael, 
 
70 Remarks on feleB Pajfages in 
 
 The word HNl ( if not originally n{<*ll< ) is a par- 
 ticiple, videns ; and videns fum is video. The Syriac 
 verfion is rendered here — 7ion video^ nee afpicio ; and 
 in the Chald. par. the 1 ft verb is rendered iniueor. 
 
 Num. 25, 4. 
 
 jind the Lord /aid unto Mofes : Take all the 
 HEADS OF THE PEOPLE, and hang them up before the 
 Lord^ againft the fun. If thefe words do not mean, 
 that he was to hang up all the people \ they muft 
 mean all thofe^ who were heads or judges of the people. 
 But neither were thefe judges to be hanged up ^ be- 
 caufe, in the next verfe, Mofes commanded thefe 
 \ try judges to flay (each in his proper divifion) fuch 
 of the people, as had then been idolatrous. The 
 truth is, that fome words have been here omitted in 
 the Samar. text, and fome in the Hebrew ; and both, 
 taken together, will compleat the fenfe, thus — And 
 the Lord faid unto Mofes : speak unto all the heads 
 cf the people ', and let them slay the men, 
 that were joined unto baal-peor; and hang 
 them up before the Lord, againfi the fun: that the fierce 
 anger of the Lord may be turned away from Jfrael. 
 
 Num. 26, 10. 
 
 This verfe is very remarkable : for, according to 
 the Reb. text here, Korah was fwallowed up, with 
 the Reubenites ; but the Samar. text fays, he was de- 
 ftroyed by fire, with his brethren the Levites. See 
 alfo ch. 16 ; ver. 6, 7, 16, 17, 27, 38, 40. This dif- 
 ference is well ftated by Mr Whifipn ; in thefe words. 
 We have in the book of Numbers a very particular ac- 
 count of the deftruSlion of the feditious Reubenites^ Da- 
 
THE OLD TESTAMENT. J\ 
 
 than and Abiram, and their partners ; tnith Korah, 
 end his 250 Levites. Of the Reuhenites^ by the earth 
 fwallowing them up : and of the Levites^ by fire, 
 But^ what death Korah himfelf died, is not dire£ily told 
 us in our prefent Heb. and Greek Bibles : it rather feems 
 by themy that he was fwallowed up, than that he was 
 burnt — contrary to the reafon of the thing itfelf, which 
 would rather require, that Korah, the head of the Le" 
 vites that burnt incenfe, pould perifh with thofe that 
 burnt incenfe with him ; as Dathan and Abiram, the 
 beads of the Reubenites, were fwallowed up with the 
 other Reubenites. Now here we have both the Samar. 
 Pent, and Jofephus, as authentic witneffes that the ori- 
 ginal Hebrew aj'erted, that Korah was burnt with his 
 Levites •, and in effe^ the Pfalmifl's teflimony alfo ( Pf. 
 1 06, 17) who mentions only Dathan and Abiram, as 
 f'udallowed up, and not burnt. Alfo we have the tefli- 
 mony of the Apoftolical Conftitutions, and in effect of 
 Clement of Rome, of Ignatius, and Eufebius, that the 
 Septuagint verfion originally gave the fame account. So 
 that here we have a clear injiance of the alteration of 
 both the Heb. and Gr. copies of the Old Tefiament,fmce 
 the firfi century, Effay on the true Text of the Old 
 Teftament •, p. 64,65. 
 
 Deut. I, 2. 
 ( There are eleven days journey from Horeb, by the 
 way of mount Seir, unto Kadejh - barnea. ) When the 
 learned fliall obferve, how clofely conne6led the 3d 
 verfe is with the ift, how foreign this 2d verfe feems 
 here ( which our tranflators have therefore put in a 
 parenthefis) and how natural a place there is for this 
 2d verfe between the verfes 19 and 20 j they will 
 probably applaud the following remark of Dr Wall^ 
 
72 Remarks on fekB Pajfages in 
 
 in his Critical Notes — / cannot apprehend the cohe- 
 rence of this parenthefts with the matter fpoken of. It 
 would have fitted at ver. 19, where the Ifraelites travel 
 hetzveen thofe two places is recited : to Jhew^ that^ how 
 long Joever they were in making it^ it was in ordinary 
 courfe of travelling hut eleven days journey \ or perhaps^ 
 that they went it in eleven days, 
 
 Deut. 2 ; 9 — 13, and 17 — 25. 
 
 In this chapter are two very large interpolations : 
 in the ifl of which are defcribed the antient inhabi- 
 tants of the country of the Moahites •, and in the 2d, 
 the antient inhabitants of the country of the Ammo- 
 nites. If thefe 2 hiftorical memoirs were not written 
 by Mofes ; they muft have been inferted, as glofles, 
 in the margin of fome very antient MS, and from 
 thence taken afterwards into the 'Text. 'Tis by no 
 means probable, that this Anecdote of the Emims 
 andHoRiMS (ver. 10 — 12) made part of the Speech 
 of God himfelf; feparating the beginning from the 
 end of that Speech, in the ftrange manner we fee at 
 prefent: or that the hiftory of the Zamzummims 
 and Avi m s ( ver. 20 — 23 ) feparated as ftrangely 
 the 2d Speech. It will follow therefore that the 2d 
 is an interpolation, as well as the ill. And the ill 
 could not be written by Mofes, becaufc it records 
 what was done after the time of Mofes, after Ifrael 
 bad got pojfejfion of Canaan : for it fays — that the 
 children of Efau dwelt in Seir, after driving out the 
 Horims^ jufl as Ifrael did in the layid of his poffeffion^ 
 that is, after driving out the Canaanites. Our laft 
 tranjlators endeavoured to alTill the firft of thefe paf-, 
 fages, by putting in the words faid I very impros 
 
THE OLD TESTAMENT. 73 
 
 perly, in the niidft of the words of God, not of 
 Mofes : and the 2d paffage appeared to them fo un- 
 conne(5ted with the divine Speech, that they have put 
 the whole 4 verfes in a Parenthefis. 
 
 Deut. 6, 13, 
 
 1'hou jhalt fear the Lord thy God, and serve him 
 and Jhalt fw ear by his name. The Scripture tells 
 us, that fome men worlhipped falfe gods together 
 with the true. And if this text commanded the wor- 
 fhip of the God of Jfrael, and not of him only ; it 
 would not clearly condemn fuch falfe communion : 
 nor would it be conclufive, as Christ himfelf has 
 quoted it. The Context, when clear, is a fafe guide; 
 and here it is quite exclufive. It therefore follows, 
 that the Heb. Text, now liyn ^^\^^ et ei fervies^ 
 was originally l^VD M^b IDJ^I et ei solt fervies : 
 as in th« Greek and Vulgat verfions. This reading, 
 thus confirmed, juitifies the citation of it made by 
 Chriji •, w:hen he put the tempter to filence and flight, 
 by faying : it is written — and him only J^ali 
 thou ferve. Matt. 4, 10 •, Luk. 4, 8. The Greek 
 verfion has alfo in this verfe x«t< isr^og avTov KoT^iSncri^ 
 — which words are confirmed by 6 Heb. MSS read- 
 ing here ^^^r\ IIV And in the preceding verfe, 
 where the Heb. Text has only mn% but the Greek 
 has av^m r6 B-m (r>i • the Greek is confirmed by- 
 above 50 Heb. MSS. 
 
 Deut. 7, I. 
 
 The Nations, to be driven out by Ifrael, are here 
 enumerated thus; Hittites, Girgafites, Jmorites, Ca- 
 naanites, Perizzites, Hivites, Jehifites : and they aro 
 here exprefsly called seven. They are alio named ii» 
 6 other parts of the Pentateuch > but in the Jiel^, 
 
74 Remarks on feled Paffages in 
 
 text imperfeftly in all thefe 6 places. Gen. 15; 20, 
 21 — omitted Hivites. Exod. 3, 8 — omitted Gir- 
 gafites, Exod. 13, 5 — omitted Girgafites and Periz- 
 zites. And Girgafites are alio omitted, in Exod. 33, 
 2 ; 34, 1 1 : and in Deut. 20, 17. But, in all thefe 
 places, the 7 nations are all exprelTed in the Samar, 
 Pentateuch. 
 
 Deut. 10 ; 6 — 9. 
 
 The book of Deuteronomy contains the feveral 
 Speeches made to the Ifraelites by Mofes, juft before 
 his death; recapitulating the chief circumftances of 
 their hiftory, from their deliverance out of Egypt to 
 their arrival on the banks of Jordan. What in this 
 book he has recorded, as fpoken^ will be beft under- 
 ftood, by comparing it with what he has recorded, 
 as done, in the previous hiftory ; and this, which is 
 very ufeful as to the other parts of this book, is ab- 
 folutely neceflary, as to the part of the 10th chapter 
 here to be confidered. 
 
 The previous circumftances of the Hiftory, ne- 
 ceflary to be here attended to, are thefe. ( Exod. 
 ch. 20 ) God fpeaks the 10 Commandments — (24) 
 Mofes, on mount Sinai, receives the 2 Tables -, and 
 is there 40 days and nights — ( ch. 25, 26, 27 ) God 
 commands the Tabernacle — (28 ) Separates Aaron 
 and his fons, for the prieft's office -, by a ftatute for 
 ever, to him and his feed after him — ( 32 ) Mofes, 
 incenfed at the golden Calf, breaks the Tables ; yet 
 he prays for the People, and God orders him to lead 
 them towards Canaan — ( 34 ) Mofes carries up 2 
 other Tables, and ftays again 40 days and nights. 
 ( Num. ch. 3 ) Tribe of Levi feledted — ( 8 ) confe- 
 crated — ( 10 and 11 ) Ifraelites march from Sinai, 
 
THE OLD TESTAMENT. 75 
 
 on 20th day of the 2d month in the 2d year — (13 ) 
 Spies fent — ( 14 ) the men fentenced to die in the 
 wildernefs, during the 40 years — ( 18 ) Levites to 
 have no lot, or large diftricl, in Canaan ; but to be 
 the Lord's inheritance — ( 20 ) Aaron dies on mount 
 Hor — Laftly -, in the compleat Catalogue of the 
 whole March (ch. 33 ) we are told, that they went 
 from Moferoth to Benc-jaakan — thence to Horhagid- 
 gad — to Jothathah — to Ebronah — to Ezion -geber 
 — to Zin^ ( which is Kadefli ) — and thence to mount 
 Hor-, where Aaron died, in the 40th and laft year. 
 
 In Deut. 9 Mofes tells the Ifraelitcs ( ver. 7 ) that 
 they had been rebels, from Egypt even to Jordan ; 
 particularly at Horeb ( ver. 8 — 29 ) whilil he was 
 with God, and received the Tables at the end of 
 40 days and nights — and that, after breaking the 
 Tables, he fafted and interceded for his brethren, 
 during a 2d period of 40 days and nights : and this 
 9th chapter ends with the Prayer which he then 
 made. Chapter the loth begins thus — At that time 
 the Lord [aid unto me^ Hew thee 2 tables of Jione^ like 
 unto the fir ft ^ and come up &c. And, from ver. i to 
 the end of ver. 5, he defcribes the 2d copy of the 
 Ten Commandments ; as written alfo by God, and 
 depofited by himrelf in the Aris:. 
 
 After this, we have now 4 Verfes ( 6 and 7, 8 and 
 9 ) which not only have no kind of connexion with 
 the verfes before and after them ; but alfo, as they 
 (land in the prefent Heb. Text, direftly contradift 
 that very Text : and the 2 firil of thcfe verfes have 
 not, in our Heb. Text, the lead connexion with the 
 2 laft of them. Our Heb. Text (ver. 6) fays — 
 that Ifrael journeyed from Bcne-jaakan to Mofera* 
 
y6 Remarks on fekul PaJJages in 
 
 Whereas, that very Text, in the compleat Catalogue 
 {Num. 3g, 3 1 ) fays — they journeyed from Moferoth 
 to Bene-jaakan. Again : Aaron is here faid to have 
 died at Mofera \ whereas he died on mount Hor^ the 
 7th flation afterwards : fee Num.^^^ 38. And again : 
 they are here faid to go from Bene-jaakan to Mofera 
 
 — thence to Gudgodah — and thence to Jotbath ; 
 whereas the compleat Catalogue fays — Moferoth to 
 Bene -jaakan — thence to Horhagidgad — and thence 
 to Jotbathah. But, if the marches could poflibly be 
 true, as they now ftand in thefe 2 verfes •, yet, what 
 Connexion can there be, between Jotb'ath and the 
 Separation of the Tribe of Levi ? 
 
 'Tis very happy, that thefe feveral difficulties, in 
 the Heb. text, are removed by the Samar. Penta- 
 teuch. For that text tells us here rightly, that the 
 inarch was from Moferoth to Bene-jaakan — to Ha- 
 gidgad — to Jotbathah — to Ebronah — to Ezion 'geber 
 
 — to Zin ( which is Kadefh ) and thence to mount 
 Hor^ where Aaron died. Again : as the regular de- 
 dudion of thefe Stations ends with mount Hor and 
 Aaron's Death ; we have then, what we had not be- 
 fore, a regular connexion with the 2 next verfes : 
 and the connexion is this — that, when Aaron (the 
 Ion of Jmram, the fon of Kohath, the fon of Levi ) 
 died ; neither the Tribe of Levi, nor the Priejihood, 
 was deferred. But God ftill fupported the latter, by 
 maintaining the former : and this, not by allotting 
 that Tribe any one large part of Canaan, but fepa- 
 rate Cities among the other Tribes •, and by allow- 
 ing them to live upon thofe Offerings, which were 
 made by the other Tribes to God Himfelf. 
 
 Thefe 
 
THE OLD TESTAMENT, 77 
 
 Thefe 4 verfes therefore ( 6, 7, 8, 9 ) in the Sam, 
 text ftand thus. ( 6 ) Wh e n the children of Ifrael 
 journeyed from Moferoth^ and encamped in Bene-jaakan: 
 from thence they journeyed, and encamped at Ha- 
 gidgad : from thence they journeyed, and encamped 
 in Jotbathah^ a land of rivers of water : ( 7 ) from 
 thence they journeyed, and encamped in Ebronah : 
 
 in Ezion-geber : — in the wildernefs of Z/», which 
 
 is Kadejh : — and then, at mouni Hor. And Aaron 
 DIED THERE, and there he was buried; and Eleazar 
 his fon minifiered as priejl in his Jiead. {%) At that 
 time the Lord had feparated the tribe of Levi; to bear 
 the ark of the covenant of the Lord^ to fland before the 
 Lord to minifter unto him, and to blefs in his name, unto 
 this day. ( 9 ) Wherefore Levi hath no part, nor in- 
 heritance, with his brethren : the Lord is his inherit- 
 ance, according as the Lord thy God promifed him. 
 
 But, however confiftent thefe 4 verfes are now 
 with themfelves •, it will be ftill demanded. What 
 Connexion have they with the 5/i? verfe before them, 
 and with the loth verfe, after them r I confefs, I 
 cannot difcover their leaft pertinency here ; becaufe 
 Aaron's Death and Levi's Separation feem 
 totally foreign to the Speech of Mofes in this place. 
 And this Speech, without thefe 4 verfes, is a regu- 
 larly- connedcd Admonition from Mofes, to this pur- 
 pofe — that his brethren were for ever to confider 
 themfelves as indebted to Him, under Goo, for the 
 Renewal of the 2 Tables •, and alfo to His Intercef- 
 fion, for refcuing them from Deftruftion. The words 
 are thele. ( i o, 4. ) "The Lord wrote again the ten com- 
 ma7idments, and gave them unto me, (5.) And I came 
 down from the tnount, and put the tables in the ark. 
 
yS Remarks on feleB Pajfages in 
 
 which I HAD made — ( lo ) Thus I ft aye d in the mount 
 according to the firfl ti?ne, 40 days and 40 flights : and 
 the Lord hearkened unto me at that time alfo ; the Lord 
 would not defircy thee. (11) And the Lord /aid unto 
 me, Arife, take thy journey before the people, that they 
 may go in^ and pojfejs the land &c. 
 
 But then — if theie 4 verfes were not at firft a 
 part of this chapter, but are evidently interpolated : 
 there arifes another enquiry, Whether they are an In- 
 fer tion entirely fpurious ; or a genuine part of the f acred 
 Text, tho" removed hither out of fome other chapter. As 
 they contain nothing fingular, or peculiar — are of 
 no particular importance — and relate to no fubject 
 of Difputation ; they are not likely to have arifen 
 from fraud or defign : but, perfe6lly coinciding in 
 fenfe with other palfages, they may fafely be confi- 
 dered as another inftance of a large Tranfpofition 
 [ 86 words] in the prefent Text, arifing from acci- 
 dent and want of care. And the only remaining 
 queftion therefore is — Whether we can difcover, the* 
 not to demonftration, yet with any confiderable de- 
 gree of Probability, the Original Place of thefe 4 
 Verfes : that fo they may be at laft reftored to that 
 Neighbourhood and Connexion, from which they 
 have been for ?o many Ages feparated. 
 
 It was natural for Mofes, in the courfe of thefe 
 feveral Speeches to his brethren in Deuteronomy, to 
 embrace the firft proper opportunity of imprelTing 
 on their fiicmories a matter of fuch particular im- 
 portance, as the Continuation of the Priefthood among 
 the Levites after Aaron's Death. ^\nd the firft proper 
 place feems to be in the 2d chapter after the ift 
 verfe. At ch. i, 19 he fpeaks of their march from 
 
THE OLD TESTAMENT. 79 
 
 Horeh to Kadejh-harnea^ whence they lent the Spies 
 into Canaan. He then fets forth their murmurings, 
 and God's fentence that they Ihould die in the wil- 
 dernefs : and he ends the lil chapter with their being 
 defeated by the Amorites^ their weeping before the Lord^ 
 nnd abiding many days in Kadesh — which is Ka- 
 DESH-BARNEA near Canaan. 
 
 Chapter 2d begins thus — Then we turned, and 
 took our journey into the wildernefs, by the way of the 
 Red fea, as the Lord fpake unto me : and we com- 
 PASSED MOUNT sEiR MANY DAYS. Now the many 
 days, or long time, which they ipent in compajfing 
 mount Seir i.e. going round on the South-weji coafts 
 of Edom, * in order to proceed North- eafi, from E- 
 dom thro' Moab to Arnon, muft include federal of 
 their Stations ; befides that eminent one at mount 
 Hor, where Aaron died. And as part of their road, 
 during this long compafs, lay through Ezion-geber 
 (which was on the Eaftern tongue of the Red Sea, 
 and the South Boundary of Edom ; -}- — thence to Zin 
 (which is Kadesh i.e. Meribah-Kadesh ) — and 
 thence to mount Hor, as they marched to the North- 
 Eafi : fo, 'tis probable, that the 5 Stations, prece- 
 ding that of Ezion-geber, were on the extremity of 
 mount Seir to the South -Weft. And if their firft: 
 Station, at entering the South -Well borders of E- 
 dom, and beginning to compafs ^ mount Seir, was Mo- 
 feroth ; this gives the reaion wanted — Why Mofes 
 begins this palTage at' Moferoth, and ends it with 
 Aaron's death at jnount Hor, And this will diicover 
 a proper Connexion between the 4 diflocated Verfes 
 and the Context here — Beut. 1,46. So ye abode in 
 
 * See Qen, 32, 3 j 36, 8. ■f i Kings 9, 26. 
 
8o Remarks on Jdedl Paffages in 
 
 Kadejh (barnea) many days. 2,1. Then we turned^ 
 and took our journey into the wildernefs, by the way of 
 the Red -Sea; as the Lord fpake unto me: and we 
 
 COMPASSED MOUNT SeIR MANY DAYS. \^ For the 
 
 children of Ifrael journeyed from Moferoth^ and pitched 
 in Bene-jaakan. From thence they journeyed^ and pitched 
 in Hagidgad. From thence they journeyed, and pitched 
 in Jotbathah., a land of rivers of water. From thence 
 they journeyed, and pitched in Ebronah. From thence 
 they journeyed^ and pitched in Ezion-geber. From thence 
 they journeyed, and pitched in the wildernejs of Zin, 
 which is KadeJ/j. From thence they journeyed, and pitched 
 in mount Hor. And Aaron died there, and there he was 
 huried ; and Eleazar, his fon, minilfred as pricfl in his 
 Jlead. At that time the Lord had feparated the tribe of 
 Levi ; to bear the ark of the covenant of the Lord, to 
 Jiand before the Lord to minifter unto him, and to blefs 
 in his name, unto this day. Wherefore Levi hath no part 
 nor inheritance with his brethren : the Lord is his inhe- 
 ritance, according as the Lord thy God promifed him. ] 
 And this paragraph being thus finifhed, at the end 
 of the I ft verfe; the 2d verle begins a new para- 
 graph, thus. And the Lord fpake unto me, faying. 
 Te have compajfed this mountain long enough -, turn you 
 northward — thro* the Eaft fide of Seir ( or Edom ) 
 towards Moab on the North : fee verfes 4,5, 6,y,^. 
 
 Deut. 23, 3. 
 
 If an Ammonite or Moabite were not to enter into 
 the congregation of the Lord, //// the loth genera- 
 tion i then they were to enter after the loth genera- 
 tion : and if fo, then they were not excluded for 
 ever — as the Text here now affirms. On the con- 
 trary : if they were not to enter /^r ever 5 the claufe 
 
TriE OLD TESTAMENT. 2i 
 
 concerning the loth generation cannot here be Ge- 
 nuine. The folution leems to be this — that the 7 
 words, exprelTing ibe loth generation, are here taken in, 
 and improperly repeated from the verfe precedino-. 
 And what is thus probable from the Context, is 
 made certain from a MS of undoubted Authority ; 
 which was in ufe about 2200 years ago. For Nehe- 
 miah fays ( 13, i ) 0« that day they read in the book of 
 Mofes ; and therein was found written, that the Ammo- 
 Tiite and the Moahite fhould not come into the congregation 
 of God for ever. For the preceding remarks on 
 this verfe, which are curious and decifive, the rea- 
 der is indebted to a very learned and very worthy 
 Prelate, my Friend, Bp Barrington. 
 
 Deut. 27, 26. 
 
 The word all, which our tranflators have Inferted 
 as wanting before the words of this law, was thought 
 by Jerom abfolutely neceifary to juftify St Paul's 
 quotation, in G^/. 3, 10. See Gen. Dijf. p. ^S. And 
 'tis very remarkable, that this important word is now 
 found here, not only in the Samar. Text and its 
 Verfion, but alfo in 4 HeL MSS. The Lat. verfion 
 of the Chald. paraphrafe has onmihus here, in fFaU 
 ion's Polyglott ; tho' the word is not in the adjoining 
 column of the Ch. paraphrafe. And tho' It is not in 
 the Syr. Arab, or Vulg. verfions, as there printed ; I 
 have no doubt, but it may be found in fome very 
 cntient MSS of thefe verfions. It has been found in 
 6 Chaldee MSS. 
 
 Deut. 32. 
 
 This very fublime Ode is diftinguilhed even by 
 the Jews, both in their MSS and printed copies, as 
 being Poetry. In our prefent tranHation, it would 
 
 F 
 
2z Remarks on feleSi Pajfages in 
 
 appear to much greater advantage, if it v/ere printed 
 hemiftically : and the tranflation of feme parts of it 
 may be much improved. 
 
 I. Let the heavens give ear, and I will fpeak ; 
 
 and let the earth hear the words of my mouth, 
 a. My doflrine fhall drop, as the rain ; 
 my fpeech fhall diftill, as the dew ; 
 as the fmall rains upon the tender herb, 
 and as the fhowers upon the grafs. 
 3. Verily the name of Jehovah will I proclaim; 
 
 afcribe ye greatnefs unto our God. 
 4., He is the rock, perfed is his work ; 
 for all his ways are judgment : 
 a God of truth, and without iniquity ; 
 juft and right is He. [ POLLUTION ; 
 
 r. They are corrupted, not his, children of 
 a generation, perverfe and crooked ! 
 
 6. Is this the return, which ye make to Jehovah ? 
 O people, foolifli and unwife ! 
 
 Is not He thy father, thy redeemer ? 
 
 he, who made thee, and eftablifhed thee ? 
 
 7. Remember thou the days of old ; 
 confider the years of many generations : 
 afk thy father, and he will ftiew thee ; 
 thy elders, and they will tell thee. 
 
 8. When the moft High gave inheritance to the nations 5 
 when he feparated the fons of Adam : 
 
 he appointed the bounds of the peoples, 
 according to the number of the children of Ifrael. 
 Q. For the portion of Jehovah was his people j 
 
 Jacob was the lot of his inheritance. 
 
 It muft be here obferved, that verfes 8 and 9 give 
 
 us exprefs authority for believing, that the Earth 
 
 was very early divided, in confequence of a Divine 
 
 Command', and probably by lot, of which the ivhoU 
 
THE OLD TESTAMENT. 8? 
 
 difpofmg was of the Lord. See alfo St Paul ; A^s 1 7, 
 26. And as Africa is called the land of Ham ( Pf. 78, 
 51: 105; 23,27: and 106,22) probably that coun- 
 try fell to him and his defcendants, at the fame time 
 that Europe fell to Japhet, and Afia to Shem — with 
 a particular referve of Palejline, as to be the Lord*s 
 portion^ for fome one peculiar people. And this 
 Separation of Mankind into 3 bodies, called the ge- 
 neral Migration, was commanded to Noah and by 
 him to his Sons (Eufebius fays — 20 years before 
 his death) as to take place about 200 years after- 
 wards, foon after the death of Shem, and in the days 
 of Peleg \ which general Migration was prior to the 
 partial Bifperfion from Babel by about 500 years. 
 See Winder's Hiji. Knowledge; i, 14 : and the very 
 excellent remarks, in Bryant's Mythology-, 3, 14. 
 
 As to the preceding 5th verfe -, it has been thought 
 impoflible to give any regular conftru6lion to the 
 lirft part of it, as it now (lands in the Heb. Text. 
 And it is therefore happy, that the Samar. Pen- 
 tateuch, and the Greek and Syr. verfions, difcover 
 2 tranfpofitions in the prefent Hebrew ; and agree 
 to exprefs that fenfe, which has been given to it in the 
 oppofite page. See alfo Gen. Biff. pag. 3 r . 
 
 To this General Biffertation ( pag. 39 ) I mult refer 
 likewife for feveral authorities, which juftify our 
 tranflators, for inferting the word with in ver. 43. 
 For we mull aflert, that this pafTage predided the 
 Adoption of the Gentiles under the Meffiah ; to which 
 fenfe this prepofition is quite neceffary : unlefs we 
 will chofe to allow, that St Pa u l ( Rom. 1 5, 9 — 12 ) 
 was ignorant of the true reading and the true 
 fenfe here, or was difhonefi enough wilfully to mif- 
 
 F 2 
 
84 Remarks on Jelecl Pajhges in 
 
 quote it — in an argument of the greateft confe-* 
 quence. Befides ; the preceding part of this Song 
 has exprefsly foretold this fame Event — that the 
 jealoufy of the Jews would be, in the latter days, 
 excited, by the favour of God fliewn to thofe, who 
 had not been called his people : fee ver. 2 1, and Rom. 
 10* 19. 
 
 Deut. 33 ; 1—5. 
 
 This introduBion to the final benedidion by Mofes 
 is generally confidered as relating only to the Ifraelites. 
 But the learned Father Houbigant feems juftly to 
 fuppofe, that it relates alfo to the reft of Mankind^ as 
 not excluded from the divine regard -, but who were 
 all to be favoured, in future times, with the revela- 
 tion of God's will, as certainly as Ifrael had been 
 already. If then thefe laft words of Mofes were in- 
 tended to celebrate God's univerfal love to Men, in 
 Chrijl and his Gofpel ; the true tranflation of the 3d 
 and 5th verfes may be this 
 
 2. Jehovah came from Sinai ; 
 And he arofe from Seir upon them : 
 he fhone forth from mount Paran ; 
 
 and he came with ten thoufands of faints ; 
 from his right hand ( wetit ) a fiery law for them, 
 
 3. Truly he loveth ( CD^DJ' ) the nations, 
 and all that are holy he will blefi : 
 
 for they Jhall ft down at his feet ; 
 ajid they Jhall receive of his words, 
 
 4. A law hath he commanded unto us ; 
 
 the inheritance of the congregation of Jacob. 
 
 5. But there Jhall he a King in, Jefhurun ; 
 
 when the heads of the nations y!?)/?// afTemblc themfelves, 
 together with the tribes of Ifrael. 
 
THE OLD TESTAMENT. S^ 
 
 The prediflion of MeJJtah by Mofes here does by 
 no means end with him ( in ver. 5 ) as an univerfal 
 King ; becaufe the fame perfon feems clearly meant 
 in ver. 7 bring him unto his people i.e. bring unto his 
 people, in thy good time, him, the king, the Shiloh, 
 of the trib- of Judah. * And let what is here men- 
 tioned, in ver. 7, as to this defcendant from Judah 
 — and in ver. 11, as to this fuperior of Levi — be 
 compared with Ffalm no. For this extraordinary 
 perfon was alfo to be a Friefi \ to whom even the 
 High Prieft, in the tribe of Levi^ was to furrender up 
 his Urim and T^huminim. For, this Holy One of Gov, 
 AY ho was tempted at MaJJah and Meribah, is affirmed 
 
 * The following are fame of Houbigant^s pertinent refnarks. 
 ■Tan git hic Moyfes ^*Dy populos, non foluni Ifrael; fig- 
 nificatque, omnes gentes verbum Dei fufcepturas, ad cujus pe- 
 des fe olim abjicient fnnBi ejus, qui de gentibus vocabuntur, 
 r\2u de populis univerlis, quia Deus diltgit populos. In ver. 7 — 
 In CHRISTUM unum hsec aptari poffunt, Adduc eum ad populum 
 (uutn. In ver. 8 — Non luit is ilatus tribus Levi^ nee ea indo- 
 les, ut filii parentes fuos non agnofcerent &c. — Hje, neque 
 minimje, difficultates attentum leftorem tanquam manu ducunt, 
 et fere cogunt fic fentire, in hac de Levi benediftione opponi 
 facerdotium Levi facerdono Mejfiie futuro j fic dicere igitur 
 Mofen: Thumim tuum^ et tuumUrim^ Viri Sancti tui eft y 
 quern tu tentafti : i. e. perfeftio ilia et doftrina, quam prae fe 
 ferunt tui facerdotes, erit propria San£ti ejus ; quem Dominus 
 non dabit videre corruptiojiem — quem tu tentafti, eundem de quo 
 Paulus, neque tentemus Chriftum — qui difturus eft patri et jna- 
 tri, non novi ; idem qui fic aiebat, ^ee eft mater mea, et qui 
 fr aires ? qui facit voluntatem patris mei, hic meus eft frater, et 
 feror, et mater. In eam fententiam refte dicitur, Filios fuos non 
 novit, NISI eos qui cuftodient verbum tuum. Poft »D addimus 
 CZ1«, fine qua particula oratio pugnantia loquitur: loquitur 
 enim de illis, quos Sanclus agnofcet ut Juos, qui Evangelii le- 
 gem promulgaturi funt, et Sacrificium Deo acceptum oblaturi. 
 
86 Remarks on feleB Pajfages in 
 
 to be Christ : fee i Cor. lo, 9. But verfes 9 and 
 30 here ftiil more clearly defcribe The MeJJiah^ as 
 acknowledging none to be either his relations or his 
 difciples, but Tuch only as do the will of God : for 
 this feems the meaning of thefe 2 verfes, which in 
 our prefent verfion are unintelligible, and ftand thus. 
 8. ylnd of Levi he /aid. Let thy Thummim and thy 
 Urim be with thy holy one^ whom the:* didjl prove at 
 Majfah^ and with whom thou didj'i Jlrive at the waters 
 of Merihah ; 9. IVho faid unto his father^ and to his 
 mother^ 1 have not feen him, neither did he acknowledge 
 his brethren, nor know his own children : for they have 
 ohferved thy word, and kept thy covenant. It mult now 
 be carefully obferved, that He, who was proved at 
 Maflah, and was tempted at Meribah, is here called 
 *Thy Holy One -, and that this Holy One ( whom St Paul 
 afRrms to have been Chrift ) mull be alfo He, who 
 faid unto, or fpake of, his Relations what here follows. 
 And what here foliov/s is wonderfully confirmed by 
 the event. For we read — While Jefus talked to the 
 people ; behold his mother and his brethren flood with- 
 out, defiring to fpeak zmth him-. Then one faid unto him^ 
 Behold, thy mother and thy brethren fland without, de- 
 firing to fpeak with thee. But he faid. Who is my mO' 
 ther ? and who are my brethren ? And he Jiretched 
 forth his hand tczvard his Difciples, and faid. Behold 
 my mother, and my brethren. For whofoever floall d& 
 the will of my Father, which is in heaven, the fame is 
 my brother, and fijler, and mother. Matt. 12, 46 — 50 : 
 add Mar. 3, 32 -, Luk. 2, 48 ; 8, 2i : and alfo Ma- 
 lachi 1, 1 1 and 3,3 •, with Heb. 13, 15. The follow- 
 ing Verfion is now fubmitted to the learned Reader. 
 
 8, And 
 
THE OLD TESTAMENT. 87 
 
 8, And of Levi he faid : [ One; 
 Thy Tliummim and thy Urim be to the man, thy Holy 
 whom thou didft prove at MalTah, 
 
 and with whom thou didll Ilrive at the waters of Meribah. 
 
 9. Who faid of his father and his mother, I regard not: 
 and who does not acknowledge, as his brethren j 
 and who does not own, as his children ; 
 
 biitthcfe, wZ>i3 obferve thy word, and keep thy covenants 
 
 10. Thofe, who teach Jacob thy judgments; 
 and Ifracl thy laws : 
 thofe, who put incenfe before thee, 
 and a perfe6i oblation upon thine altar. 
 
 [Note 6: fee pag. 38.] 
 
 Jof. I, 4. 
 
 The extent of the Country, granted to the Ifrael- 
 ites, is not defcribed here very clearly. For, tho* the 
 4 boundaries are mentioned, the Wildernefs on the 
 South with Lebanon on the North, and the Euphrates 
 on the Eafl with the Mediterranean Sea on the Weft : 
 yet, as Jofliua was now at a great diftance from Le- 
 banon, it is not likely he fhould fay this Lebanon ; 
 and it is lefs likely, that he fliould defcribe the whole 
 of this Country by the words all the land of the Hit' 
 tites. The Vulgat verfion is free from the word this^ 
 and the Greek verfion is free from both difficulties. 
 But, there is much greater authority ; namely, that 
 of MofeSy exprefsly referred to here, in ver. 3 : and 
 Deut. 1 1, 24 has neither the word this, nor the words 
 all the land of the Hit tites — either in the Heb, text 
 or the Samaritan. 
 
 Jof. 4, 9. 
 
 It is well known, that, when Jofhua led the IC- 
 raelites over Jordan, he was commanded to take 12 
 Jlones out of the midji of Jordan j to be a memorial, 
 
S8 Remarks on feledi Paffages in 
 
 that the ground in the very midjl of that river had 
 been made dry, and the river miraculoufly divided, 
 on that occafion. But, where was this memorial to 
 be fet up ? The verfe here referred to fays — Jojhua 
 Jet up thefe Jiones in the midfi cf Jordan. But, is it 
 likely, that the ftones fhould be placed, or fet down, 
 where they were taken up ; and that the memorial 
 fliould be eredled there, where ( when the river was 
 again united ) it would be concealed, and of courfe 
 could be no memorial at all ? This, however, flatly 
 contradicts the reft of the chapter ; which fays — 
 thefe ftones were pitched in Gilgal^ where Ifrael 
 lodged in Canaan for the firft time. The folution 
 of this difficulty is — that *]ini in medio ftiould be 
 here TlDD e medio -, as in verfes 3,8,20 : and as the 
 word is here alfo in the Syr, verfion. The true ren- 
 dering therefore is — And Jojhua fet up the 1 2 Jiones 
 (taken) from the midji of Jordan &c. See verfe 
 preceding. 
 
 Jof 5, I. 
 When all the kings — heard^ that the Lord had dried 
 up the waters of Jordan from before the children of If- 
 rael, until WE were pajfed over. On thefe words Dr 
 Wall remarks thus. " If the word ( we ) be a right 
 *' reading ; this muft have been written by Jojhua, 
 ** or fome one prefent at the paffing. But as the wri- 
 ** ter never fpeaks in the firft perfon, but at this 
 *' place in Hebrew, and never at all in the Greek 
 " or Vulg. the reading in them feems more probable 
 <« — //■// THEY were pajfed over. So, ver. 6 ; where 
 " Eng. is that he would give u s^ Vulg. is them^ and 
 *' the Greek reads their fathers.'' It muft be added, 
 that the preceding corre6lion of we were pajfed to 
 they were pajfed is confirmed by 27 Heb. copies. 
 
THE OLD TESTAMENT. 89 
 
 Jof. 7, 17. 
 In verfe 14 is an exa6l deicrlption of the method 
 commanded for difcovering a tranfgrefibr ; which 
 method was undoubtedly followed. All Ifrael came 
 near by tribes, and one tribe was fixed on : then, 
 that tribe came by its families, and one family was 
 fixed on : then came that family by its households, 
 and one houfehold was fixed on : and then, that houfe- 
 hold coming man by man, one man was fixed on. 
 Yet, according to the prefent text, in the execution 
 of this command, all Jfrael came and the tribe of 
 Jtidah was fixed on : 2dly, came the families of Ju- 
 dah, and the family of the Zarhites was fixed on : 
 3dly, came the family of the Zarhites man by man, 
 and Zabdi was fixed on : and 4.thly, 
 
 came tbe hoiifehcld of Zabdi, man by man, and 
 Achan was fixed on. So that in the 3d article, the 
 word for by houfeholds is moft certainly left out, and 
 the 4th article man by man is improperly expreffed 
 twice. Inllead of CDHl^b man by man, in ver. 17, 
 the true word tD^ni*? by houfeholds is preferved in 6 
 Heb. copies and the Syr. verfion. By this method 
 was difcovered Achan, as he is called here 5 times ; 
 tho' the valley, in which he was ftoned, is called 
 Achor : he is alfo called Achar ( in the Text and all 
 the Verfions ) in i Chron. 2, 7. He is Achar, in the 
 5 places of Jofhua, in the Syf. verfion ; alfo in all 
 5, in the Greek of the Vatican MS, and twice in 
 the Alex. MS : and fo Jofephus. 
 
 Jof. 9, I. 
 
 — - all the kings, on this fide Jordan, in the hills, and 
 
 in the vallies, and in all the coajls of the great fea over 
 
 againfb Lebanon. Dr Wall, having remarked that the 
 
 Greek and Vulg, verfions read here and thofe about 
 
go Remarks on fekdl Pajfages in 
 
 Lebanon, gives this opinion — " There are, I think, 
 *' one hundred Texts, where the adverb, which the 
 *' Gr. and Vulg. verfions tranflate nigh to^ is in Tre- 
 " mellius and Eng. tranflated over againji -, and that, 
 *' many times, to the utter perverting of the fenfe of 
 " the place.'* 
 
 Jof. 10, 15. 
 y^nd JoJJdua returned^ and all Ifrael with him, unto 
 the camp to Gilgal. The fame Critic has well obferved 
 — that this verfe is not in the Fat. oi- Alexand. Greek 
 MSS. And he adds — " The Greek agrees with the 
 " Heb. at ver, 2 1 ; that, as foon as the battle was 
 *' ended, all the people returned to Joiliua, to the 
 " camp at Mtikkedak. Makkedah was nigh the place 
 *' of battle ; Gilgal a great way off. And that Jo- 
 *' Ihua, who ( in the next words, v. 1 7 ) hearing of 
 " the 5 kings hid in a cave, bad that they fhould be 
 " fhut in •, yet the foldiers fhould not (lay, but pur- 
 " fue the enemies — that he ( I fay ) Ibould in the 
 " mean time have led back the army to their camp 
 " at Gilgal, about 15 miles off, is very improbable. 
 " I think this one of the places, w^here the prefent 
 " Heb. may be amended by the old Greek, which 
 " has not this verfe •, but goes on to fpeak of the 
 *' remainder of the adlion till evening." 
 
 Jof. 14, 15. 
 One is much furprized here, at reading — the name 
 of Hebron before was Kirjath-arba, ( which Arba was ) 
 a great 'man among the Anakims. But, ftrange as this 
 verfion is ; it is the more ftrange, becaufe it is cor- 
 refted in ver. 1 3 of the very next chapter — the city 
 of A RB A, the father of Anak, which city is Hebron : 
 and again, in 21,11 — the city of Arba, the father 
 of Anak, 
 
THE OLD TESTAMENT. 9I 
 
 Jof. 15; 59 60. 
 Jerom, on Mic. 5, i, fpeaks of the eleven towns, 
 which are mentioned here in the Greek verfion) 
 but not in the Heb. text j doubting, whether they 
 were malitioufly erafed out of the Hebrew ( becaufe 
 of Bethlehem -Efhr at a in the tribe of Judah ) or 
 added in the Greek. But, as they could not be in- 
 vented and added by defign \ fo neither do they 
 feem defignedly left out by the Jews : becaufe there 
 is in the Text itfelf an obvious caufe of the Omif- 
 fion, which is — the fame word, ( inHi^m and their 
 villages ) occurring immediately before this palfage, 
 and at the end of it •, fo that the tranfcriber's eye 
 pafled from one to the other by miilake. It will be 
 found, under the next article, that the fame accident 
 hath caufed an omiffion of 2 whole verfes, in chapter 
 2 1 of this fame book. Thefe xi cities ( rather towns) 
 are recorded in both the Greek MSS, Vat. and Alex- 
 andrian i and they wTre in Jerom's Greek copies. 
 And as there is fo evident a caufe of their omifTion, 
 they fhould be carefully reflored — Theco^ and Ephra- 
 tha ( that is Bethlehem ) and Phagor, and Etan, and 
 Kulon, and Tatam^ and Thobes, and Karara, and Ga- 
 lem, and Thether, and Manocho : eleven towns, and 
 their villages. See Gen. DifT. p. 88. 
 
 Jof. 21 ; 35 36. 
 Having thus mentioned a probable omifllon of 
 many v/ords ; I com.e now to a large omifiion, that 
 is certain, and ( if any thing can be ) indifputable, 
 Verfes 41 and 42 of this chapter tell us, that the 
 Levitical cities were xlviii, and that they had been 
 all as fuch defcribed : fo that they muft have been 
 all prevJoufly fpecified in this chapter. Whereas now, 
 
92 Remarks on feleB PaJJages in 
 
 in all the Heb. copies printed in full obedience to the 
 Mafora ( which excludes 2 verfes containing 4 of 
 thefe cities ) the number amounts only to xliv. The 
 cities are firft mentioned, in the general •, as being 
 15 and 10, with 13 and 12 ; which are certainly 48. 
 And yet, when they are particularly named ; verfes 
 13 to 19 give 13 cities — verfes 20 to 26 give 10 
 cities — verfes 27 to 33 give 13 — verfes 34 and 35 
 give 4 cities — and then verfes 25->Z^ give 4 more 
 — all which can make but xliv. And what flill 
 encreafes the wonder is, that vcrfe 40 infers from the 
 verfes immediately preceding, that the cities allowed 
 to the Merarites were 12 ; tho' they here make 8 
 only : unlefs we admit the 4 other cities, expreffed 
 in thofe 2 verfes, which have been rejeded by that 
 blind guide the Mafora. In defiance of this autho- 
 rity, thefe 2 Verfes, thus abfolutely neceflary, were 
 inferted in the moft early Editions of the Heb. Text ; 
 and are found in Walton's Polyglott, as well as in 
 our Eng. Bible. But they have fca'rce ever been, as 
 yet, printed compleatly ; thus — - 
 
 And out of the tribe of Reuben y a city of refuge 
 
 FOR THE SLAYER, Bezer IN THE WILDERNESS, with 
 
 her fuburbs ; and Jahazah^ with her fuburbs ; Kede- 
 moth, with her fuburbs ; and Mephaath, with her fub- 
 urbs : 4 cities. See on this place my Edition of the 
 Heb. Bible: where no lefs than cxlix copies are 
 defcribed •, which happily preferve thefe verfes, moft 
 clearly effential to the truth and confiftency of this 
 chapter. See alfo Gen. Diff. p. 19, 26, 54. 
 
 Jof. 22, 34. 
 Nothing can be more clear, than that the name of 
 the altar is here omitted — And the children of Reuben^ 
 
THE OLD TESTAMENT. 93 
 
 af7d the children of Gad, called the altar for ii 
 
 jJoall he a witnefs between us, that the Lord is God* 
 Our tranflators have inferted the necelTary word Ed j 
 ■which however, in an Englijh tranflation, had been 
 better exprefled by Witnefs. The word, here omit- 
 ted, has the authority of 1 7 Heb. copies •, with the 
 Syr. and Ar. verfions. See Gen. DiJJ. pag. 24. 
 
 Jof. 24, 19. 
 
 Can we, without great furprize, obferve the affir- 
 mation, with the reafon for it, contained in the words 
 following ? — Jofhua faid to the people : Te cannot 
 ferve the Lord -, for he is an .holy God ; he will not 
 forgive your fins ! 'Tis very happy, that the omif- 
 fion of that letter, which the Collation of the Heb. 
 MSS proves to have been inferted or omitted in ten 
 thoufand words and almoil at pleafure, will reflore 
 to this important fentence its neceflary meaning. 
 Was it poflible, when Jofhua had been labouring to 
 perfuade, and fix Ifrael in the worfhip of Jehovah, 
 and which the people had juft promifed to do, that 
 he lliould immediately tell them., Te cannot ferve Je- 
 hovah ! This feems impoffible. Whereas, what he 
 was likely to have faid is now exprefled, only that i 
 letter being omitted — Ceafe not to ferve Jehovah 
 ( perfevere, keep the vov/ now made ) for he is an 
 holy God, he is a jealous God ; he will not forgive your 
 defection , nor your fins. If ye fhall forfake Jehovah 
 Sec. This paflage has been well confidered, in Mr 
 Hallet's Notes -, vol. 3, p. 2. Yet it will be neceflary 
 to add — that the verb I^DH is regularly ceffabitis 
 or ceffetis ; and that the particles ^b non and '7^^ ne 
 are very often put for one another, or fignify the 
 fame thing : fee i Kin. 3 ; 26, 27. 
 
94 Remarks on JeleB Paffages in 
 
 Judg. I, 19. . 
 It has been one objedion of the t)ei(ls, that Scrip- 
 ture gives here a deplorable account of the Divine 
 Omnipotence : becaufe, ibo^ the Lord was -with Jiidah^ 
 HE COULD NOT dfive cut thofe who had chariots of 
 iron. But this, like many other objedions to Re- 
 velation, is founded entirely on Miftranflation. For 
 the Hebrew has here no verb for could; tho* that 
 word is not diftinguiil:ied by Italics. The true ver- 
 lion is this — Jeh ovah was with Judah, fo that he 
 drove out the inhabitants of the mountain ; hut not t o 
 DRIVE OUT the inhabitants of the valley, becaufe they 
 had chariots of iron: i.e. he was with them, and 
 gave them pofieffion of the former ; but not, with 
 them, to give them pofieffion of the latter : he was 
 with them, for one conqueft, but not for the other. 
 And the reafon is, becaufe thefe inhabitants of the 
 valley were very ftrong ; and therefore were fit to be 
 one of the parties left, up and down in Canaan, to 
 be the fcourges of Ifrael, when they might become 
 rebellious. See chapter 2 ; 3,20 — 23 and 3 j i — 4. 
 
 Judg. ch. 5. 
 
 This celebrated Song of triumph is moft defer- 
 vedly admired ; tho' Ibme Parts of it are at prefent 
 very obfcure, and others unintelligible, in our Eng. 
 tranQation. Befides particular difficulties ; there is 
 a general one, which pervades the whole : arifing ( I 
 humbly apprehend ) from its being confidered as 
 entirely the Song of Deborah. 'Tis certain, tho' very 
 little attended to, that it is faid to have been fung by 
 Deborah AxVD by Barak. 'Tis alfo certain, there 
 are in it parts, which Deborah could not fing ; as 
 
THE OLD TESTAMENT. gc 
 
 well as parts, which Barak could not fing. And 
 therefore it feems neceflary, in order to form a bet- 
 ter judgment of this Song, that fome probable dijiri- 
 huticn Ihould be made of it j whilft thofe words, 
 which feem moft likely to have been fung by either 
 party, fhould be affigned to their proper Name : 
 either to that of Deborah the Propheiefs^ or that of 
 Barak xht Captain-General. For example: Dehorab 
 could not call upon Deborah^ exhorting herfelf to 
 ci'wake &c; as in ver. 12. Neither could Barak ex- 
 hort himfelf to arife &c; in the fame verfe. Again : 
 Barak could not fing, Till I Deborah arofe^ a mother 
 in Ifrael', in ver. 7. Nor could Deborah fing about 
 a damfel or two for every foldier j in ver. 30 : the' 
 indeed, as to this laft article, the words are probably 
 mifunderftood. There are other parts alfo, which 
 feem to require a different rendering. In ver. 2 — 
 for the avenging of Ifrael : where the addrefs proba- 
 bly is to thofe, who took the lead in Ifrael, on this 
 great occafion ♦, for the addrefs in the next words is 
 to thofe among the people, who were volunteers : as 
 again, in ver. 9. Verfes 1 1, 13, 14, and 15 have many 
 great difficulties. It feems impoffible, that ( in ver. 
 23 ) any perfons lliould be curfed, for not coming to 
 the help of Je hovah, to the help of Jehovah, againfi 
 the mighty. Nor does it feem more pofiible, that 
 Jael fhould ( in a facred Song ) be ililed Blejjed above 
 women, for the death of Sifera. Verfe 25 mentions 
 Butter ; of which nothing is faid in the hiftory, in 
 ch. 4, 19. Nor does the hiftory fay, that Jael fmote 
 off Sifera's head with a hammer •, or indeed, that /he 
 fmote it off at all : as here, in ver. 26. Laftly, as to 
 ver. 30 : there being no authority for rendering the 
 words a damfel or 2 damfels i and the words in He- 
 
96 Remarks on Jeledl P off ages m 
 
 brew being very much like to 2 other words in this 
 fame verfe, which make excellent fenfe here : it 
 feems highly probable, that they were originally the 
 fame. And at the end of this verfe, which contains 
 an exquifite compliment paid to the Needlework of 
 the daughters of Ifrael, and which is here put with 
 great art into the mouth of Si/era's Mother ; the 
 true fenfe ( which has feldom, if ever, been exprefled ) 
 feems to be — the hopes She had of fome very 
 rich prize, to adorn her own Neck. 
 
 I fhall now venture to give this whole Song, in 
 the beft Verfion I can make of it ; afligning to De- 
 borah and Barak feparately, or together in Chorus, 
 the Parts which to me appear mofl probable : and 
 referving ( at prefent ) my authorities, for the altera- 
 tions here made in the common tranllation. 
 
 [Title] I. ^hen fang Dehor ah, and Barak the [on 
 of Alinoam, on that day i faying. 
 
 2. Deb. For the leaders, who took the lead in Ifrael ; 
 Bar. For the people, who offered therrifelves willingly: 
 
 Both Bless ye Jehovah ! 
 
 3. Deb. Hear, O ye kings ! 
 Bar. Give ear, O ye princes ! 
 Deb. I unto Jehovah will fing; 
 
 Bar. I will anfwer in fong to Jehovah, 
 Both The God of Israel. 
 
 4. D. O Jehovah ! at thy going forth from Seir ; 
 
 at thy marching from the field of Edom : 
 E. The earth trembled, even the heavens poured down; 
 the thick clouds poured down the waters. 
 
 5. D. The mountains melted at Jehovah's prefencej 
 B. Sinai itfelf, at the prefence of Jehovah, 
 
 Both The God of Israel. 
 
THE OLD TESTAMENT. 97 
 
 6. D. In the days of Shamgar, the fon of Anath ; 
 
 in the days of Jael, the highways were defertcd. 
 B. For they, who had gone by ftraight paths, 
 pafled by ways that were very crooked : 
 
 7. deferted were the villages in Ifrael. 
 D. They were deferted, till I Deborah arofe; 
 
 till I arofe a mother in Ifrael : 
 
 8. they chofe new gods ! 
 
 B, Then, when war was at the gates, 
 
 was there a fhield feen, or a fpear, 
 amongft forty thoufand in Ifrael ? 
 
 9. D. My heart is towards the rulers of Ifrael : 
 
 B. Ye, who offered yourfelves willingly among the people; 
 Both Bless ye Jehovah. 
 
 [0. D. Ye, who ride upon white afles ; 
 
 ye, who fit upon the feat of judgment; 
 II. B. And ye, who travel upon the roads ; 
 
 talk of him with the voice of praife. 
 D. Let them, who meet armed at the watering-places, 
 
 there fhew the righteous a£ls of Jehovah ; 
 B. And the righteoufnefs of the villages in Ifrael : 
 then fhall they go down to the gates. 
 Both The people of Jehovah. 
 
 PART 2. 
 
 12. B. Awake, awake, Deborah! 
 
 awake, awake, lead on thq fong. 
 D. Arife, Baraky and lead thy captivity captive; 
 
 Barak, thou fon of Abinoam. [chiefs, 
 
 13. B. Then, when the remainder defcended after their 
 
 Jehovah's people defcended after me, againft 
 the mighty. [ Jmatek ; 
 
 14. D. Out of Ephraim was their beginning, at (mount) 
 
 and after thee W3.s Befijaminy againft the nations. 
 B. From Machir came matters in the art of war ; 
 
 and from Zebulon thofe, who threw the dart, 
 G 
 
98 Remarks on feledi Pajfages in 
 
 15. D. The princes in i^fZ»^r were numbered, *< 
 
 together with Deborah and Barak. \ 
 
 B. And IJfachar was the guard of Barak, J 
 
 into the valley fent clofe at his feet. }^ 
 
 D. At the div'ifions of Reuben^ j 
 
 great were the impreflions of heart. 
 
 16. B. Why fatteft thou among the rivulets ? 
 
 what, to hear the bleatings of the flocks ? 
 D. For the divifions of Reuben^ 
 
 great were the fearchings of heart. 
 
 17. B. God dwelt quietly beyond Jordan j 
 
 and Z)(j??, why abode he in (hips ? 
 D. JJher continued in the harbour of the feas ; 
 and remained among his craggy places. 
 
 18. B. Z^Z'w/ww were the people, znd Naphtalii 
 D. Who expofed their lives unto death ; 
 
 Both — On the heights of the field. 
 
 19. D. The kings came, they fought ; 
 
 then fought the kings of Canaan : 
 B. At Taanac, above the waters of Megiddo, 
 
 the plunder of riches they did not receive. 
 
 20. D. From heaven did they fight; 
 
 the ftars, from their lofty ftations, 
 fought againft Si/era. 
 
 21. B. The river Kifiion fwept them away ; 
 
 the river intercepting them, the river Kiflion : 
 it was there my foul trod down ftrength, 
 
 22. D. It was then the hoofs of the cavalry were battered 
 
 by the fcamperings, the fcamperings of its ftrong 
 
 23. B. Curfe ye the land of Meroz, [ fteeds. 
 
 faid the meflenger of Jehovah : 
 D. Curfe ye heavily its inhabitants ; 
 becaufe they came not for help. 
 
 Both Jehovah was for help f 
 
 Jehovah against the mighty! 
 
THE OLD TESTAMENT. 99 
 
 PART 3. 
 
 24. D. Praifed among women will be Jaely 
 
 the wife of Heber the Kenite ; 
 
 among women in the tent fhe will be praifed, 
 
 25. B. He aflced water, Hie gave him milk ; 
 
 in a princely bowl fhe brought it. 
 
 26. D. Her left hand fhe put forth to the nail ; 
 
 and her right hand to the workmen's hammer, 
 B. She flruck Sijera. fhe fmote his headj 
 
 then fhe ftruck thro', and pierced his temples. 
 
 27. D. At her feet, he bowed, he fell ! 
 B. At her feet, he bowed, he fell ! 
 
 Both Where he bowed, 
 
 THERE HE FELL DEAD ! 
 
 i8. D. Thro' the window fhe looked out, and called ; 
 even the Mother of Sifera^ thro' the lattice : 
 B. *' Why is his chariot afhamed to return ? 
 
 *' why fo flow are the fleps of his chariot ? '* 
 
 29. D. Her wife ladies anfwered her ; 
 
 nay, fhe returned anfwer to herfelf — • 
 
 30. B. ** Have they not found, divided the fpoil ? 
 
 " embrcider'';, double e?f!kroidery,for the captain'' s head! 
 *' a prize of divers colours for Sisera ! 
 D. '* A prize of divers colours, of embroidery ; 
 
 " a coloured piece, of double embroidery, for 
 [ '* MY NECK a prize !" 
 
 Chorus, 
 by Deborah and Barak* 
 
 31. So PERISH ALL THINE ENEMIES, O JeHOVAh! 
 
 Grand Chorus ; 
 
 by the whole Proceflion. 
 
 And let those, who love HIM, 
 
 BE AS THE SUN, GOING FORTH IN HIS MIGHT ! 
 
 [Note 7, fee p. 38.] 
 G 2 
 
100 Remarks on f elect Pajj'ages in 
 
 Judg. II, 31. 
 
 Whether Jephthah did, or did not, facrifice his 
 daughter — has been of late the fubjeft of much 
 controverfy. But the chief difficulty feems happily 
 removed by the learned Dr Randolph : who has 
 fhewn, that the latter claufe in this verfe does not 
 neceffarily refer to any thing, or any per/on, to be of- 
 fered up ; but that it may be tranflated — and (or) 
 I will offer up to him (to God) a burnt -offering. 
 The pronoun, thus fuffixed, is often dative-, juft as, 
 in Englifh — offer uiu a prefent, do him honour. 
 The vow therefore was •, that if what came forth to 
 meet him was fit to hQ devoted to the immediate fervice 
 of God, it fhould be fo : if not, he would offer unto 
 God a burnt -offering. The event correfponded. The 
 daughter of Jephthah, coming forth, voluntarily 
 confented to withdraw from the world, and devote 
 the remainder of her life towards afiifting in fuch 
 facred matters, as were in thofe days tranfaded near 
 tlie Ark of the Lord, and in the fervices of Reli- 
 gion. See all that follows, in verfes q^P) — 39 of this 
 chapter of Judges ; and Levit. 27, 2 — 4. See alfo the 
 w^hole of Dr Randolph''^ excellent Sermon, on this 
 fubject, preached at Oxford, 1766^ and Bp Low/i6's 
 Note on IJaiah, pag. 199. 
 
 Judg. 15,4. 
 
 The 300 Foxes, caught by Samfon, have been 
 fo frequently the fubjed of banter and ridicule, that 
 we fhould confider, whether the words may not ad- 
 mit a more rational interpretation. For, befides the 
 improbability arifmg here from' the number of thefe 
 Foxes, the ufe made of them is alfo very ftrange. 
 
 If 
 
THE OLD TESTAMENT. lOI 
 
 If thefe animals were tied tall to tail ; they would 
 probably pull contrary ways, and confequently fland 
 Hill : whereas a firebrand, tied to the tail of each 
 fox fingly, would have been far more likely to an- 
 fwer the purpofe here intended. To obviate thefe 
 difficulties, it has been well remarked, that the word 
 iD'hyy^^ here tranflated foxes, fignifies alfo handfuls 
 {Ezek. 13, 19 handfuls of barley ) •, if we leave out 
 that one letter 1, which has been inferted or omitted 
 clfewhere almoll at pleafure. No lefs than 7 Heb. 
 MSS want that letter here ; and read D^bVD*. Ad- 
 mitting this verfion, we iee — that Samfon took 300 
 handfuls ( or (heaves ) of corn, and 150 firebrands — • 
 ■ that he turned the fheaves end to end, and put a fire- 
 brand between the two ends, in the midjl — and then, 
 fetting the brands on fire, fent the fire into the fiand- 
 ing corn of the Philiftines. The fame word is now 
 ufed twice in one chapter {Ezek. 13,4 and 19) in 
 the former verfe fignifying foxes, in the latter hand- 
 fids : and in 1 Kin. 20, 10, where we render it hand- 
 fuls, it is aAuTTi^i in the Greek verfion. See Memoirs 
 of Literature, fol. 17 12, p. 15. 
 
 Judg. 16 ; 2, 13 and 14. 
 'Tis no great wonder, tiiat one verb, however 
 plainly necelTary, has been omitted in the Reb. co- 
 pies, in the beginning of this 2d verfe ; when about 
 20 Heb. words have been omitted at the end of verfe 
 13. The verb (XIVT) omitted in the 2d verfe, is 
 exprelTed in the Greek verfion. And in ver. 13, af- 
 ter the Heb. text has begun the fentence thus — Jnd 
 he faid unto her : If thou weavefi the 7 locks of my 
 head with the web [the Greek verfion goes on — and 
 fafteneil it with a pin unto the wall j then ihall 1 be 
 
 weak. 
 
102 Remarks on feleB Pajfages in 
 
 weak, and be as another man. And it came to pafs, 
 when he flept, that Delilah took the 7 locks of his 
 head, and wove them with the web ] andjhe fajlened 
 it with a pin j and faid unto him^ 1'he Philijlines be 
 upon thee. 
 
 Judg. 18, 30. 
 This firll idolatrous prieft in Ifrael is called Jona^ 
 than, the fon of Gerjhom, the fon <?/Manasseh 
 ( r\^'^i2 ) which word was originally ( T\^12 ) Moses. 
 Some Rabbics have confefTed, that the fufpended let- 
 ter has been here added, for the honour of Mofes : 
 that He might not be recorded, as Grand -father of 
 the firft idolatrous Prieft. The v/ord is ftill Mofes 
 in fome Greek M5.9, as it is now in the printed Vul- 
 gat. See my Gen. Diff. p. 10 &c. 
 
 1 Sam. 5 i 6yj. 
 The Prefent, made to Ifrael by the Philiftines, 
 was double ; confifting of 5 golden Emerods, and alfo 
 of 5 golden Mice ( ch. 6-, 4,1 1,1 8 ) : and the double 
 Prefent proves, that there had been a double Cala- 
 mity. This chapter now mentions hiftorically the 
 calamity of the Emerods only : but the Greek and 
 Vulg. verfions record here another calamity, arifing 
 from a multitude of Mice \ which alfo is recorded by 
 Jofephus : p. 3 1 1. It is afterwards mentioned inci- 
 dentally, in the prefent Heb. Text, at ch. 6, 5, 
 
 I Sam. 6, 19. 
 On this very remarkable pafilige, I have already 
 (in a Differtation, 8°. 1768) publifhed feveral ar- 
 guments to prove, that the number 50,000 is a cor- 
 rupt addition ; and that the original number here 
 pf the men deftroyed, for looking into the Ark, was 
 
 not 
 
THE OLD TESTAMENT. I03 
 
 not 50070, but only 70 : agreeably to 3 Heb. MSS, 
 confirmed by the authority of Jofephus, p. 313. 
 
 I Sam. 12, II. 
 ^nd the Lord fcnt Jeruhhaal, and B e d a n, and 
 'Jephthah^ and Samuel; and delivered you out of the 
 band of your enemies on every fide. Thsit Jerubbaal 
 (i.e. Gideon) and alio Jephthah had been eminent 
 Deliverers, is certain. But, that the Ifraelites were 
 ever delivered by Bedan, is no where faid. And that 
 Samuel fhould name himfelf, as having been one of 
 their Deliverers, is by no means probable, if it had 
 been really true. 'Tis happy therefore, that for Be- 
 dan the name is Barak ; in the Gr, Syr. and Arab, 
 verfions, and alfo in fome old MSS of the Vulgat : 
 and that Samuel is Samson in the Syr. and Ar. ver- 
 fions ; the word Samfon being now alfo in the Chald. 
 paraphrafe, and in fome old MSS of the Vulgat. 
 The heroes, here mentioned, are thus quoted in 
 Hebrews 11^ 32 — the time would fail me to tell of 
 Gideon, and of Barak, and of Samjon, and of Jephthah, 
 
 I Sam. 13, 8. 
 
 — according to the fet time that Samuel ( had ap- 
 pointed ) : but Samuel came not. Tho' the verb, fo 
 evidently necelTary, is omitted in the common Heb. 
 Text : yet 4 Heb. MSS read here DE^ had appoint- 
 ed; whilft 2 others, with the 3 oldefb Editions, have 
 here IDX had faid. The verb fim has been evidently 
 left out, becaufe the next word Samuel begins with 
 the fame letters. 
 
 I Sam. 17 ; 12 — 31. 
 
 Thefe 20 Verfes feem to be an Interpolation. Va- 
 rious arguments in proof of it were offered in my id 
 
 Difertai, 
 
 \ 
 
104 Remarks on fekSi Pajfages in 
 
 Dijfertat. on the Heb. Text, p. 418 — 431 ; which ar- 
 guments have appeared to many very fatisfaftory, 
 and to others highly probable : fee Br Chandler's 
 Life of David •, vol. i, p. 64, 69. 
 
 Next to the authority of the Context, -was urged 
 that of the Vat. Gr. MS, which has not thefe ver- 
 fes j and alfo that of the MS, from which the Alex. 
 MS was copied : for the latter, tho' it has thefe ver- 
 fes, was copied from a MS which had them not. 
 My Gen. Differtat. ( p. 9 ) furnifhes new arguments : 
 namely, that feveral other Greek MSS have not thefe 
 20 verfes ; and that fome old Greek MSS retain 
 them, but marked with afterifcs, becaufe not found 
 by Origen in his Gr. copies of the LXX. If then 
 they were not in Origen's MSS of that old verfion, 
 'tis very probable, they were riot in that verfion at 
 firft : if they were not in the LXX at firfl, 'tis very 
 probable they were not in the Heb. Text 150 years 
 before Chrift : and if jiot then in the Heb. Text, 
 'tis very probable they v/ere not in that Text origi- 
 nally. If conviftion fhall arife from the Context, 
 fupported by thefe arguments ; in the next Revifal 
 oi^our Tranflation, thefe 20 Verfes will be omitted. 
 
 I Sam. 18, 27. 
 
 David flew cf the Philijiinss 200 men &:c. Dr Wall 
 has properly obferved, that the Gr. verfion here has 
 only 100: and that the number is only 100, in 
 Saul's covenant, ver. 25 j as well as in the words of 
 David himfelf, 2 Sam. 3, 14. 
 
 I Sam. 20, 12. 
 
 The following words muft furprize all, who read 
 them with attention — And Jonathan faid unto Da- 
 vid : 
 
THE OLD TESTAMENT. IO5 
 
 vid : O Lord God of Israel, ivhen I have founded 
 my father &c. But excellent ienfe is reftored ; if, 
 by inferting the word »n ( vivit ) agreeably to 2 Heb. 
 MSS, we read thus — As Jehovah the God of Ifrael 
 LiVETH ! IVhen I have founded my father -, // there 
 be good^ and I then fend not unto thee, and fiew it 
 thee &c. 
 
 I Sam. 23, 22. 
 The men of Ziph having informed Saul, that 
 David hid himfelf in ftrong holds, in the wood, 
 fouth of Jeihimon -, Saul hsre fays to them — Go, I 
 pray you, prepare yet, and know, and fee his place, 
 where his haunt is. 'Tis evident, that "nv *liOn 
 •prepare yet Ihould be "T\V I^'IH underfland further^ 
 learn more particularly : and this reading has the au- 
 thority of 2 MSS, with the firft printed Edition. 
 This is one of the many miftakes introduced, on 
 account of the great likenefs between the Heb. let- 
 ters Beth and Caph. 
 
 1 Sam. 28 J 16, 17. 
 
 — the Lord is departed from thee, and is become 
 thine enemy. And the Lord hath done to him, as he 
 fpake by me : for the Lord hath rent the kingdom out 
 of thine hand &c. Tho' David is mentioned after- 
 wards ; yet the order of the words feems evidently 
 to require, that lb to him fhould be ^ to thee : as 
 in 3 Heb. MSS, with the Gr. and Vulg. verfions. 
 
 2 Sam. 5 ; 6 and 8. 
 
 A correftion of fome very great corruptions in 
 the Text of thefe 2 verfes, and an alteration of our 
 Englifh verfion, make a confiderable Part of my 
 Firji Differtation on the Heb. Textj fiom p. 27 to 
 
 47- 
 
lo6 Remarks on feleSi Paffhges in 
 
 47. And I (hall here give our prcfent verfion ; fub- 
 joining, in the Italic charader, what feems to be a 
 juft emendation of this remarkable paflage. 
 
 6. And the king and his men went to Jerufalem, unto 
 6. y^nd the king and his men went to Jerufalem, unto 
 the Jebufites, the inhabitants of the land ; who fpake unto 
 the Je-ufttes, the inhabitant^ of the land j who fpake unto 
 Davjd, faving : Except thou take away the blind and the 
 David J faying : Thou fhalt not come in hither j for the 
 
 lame, thou (halt not come in hither; thinking, David 
 hlind and the lame fhall drive thee away, by faying, David 
 
 cannot come in hither. 8. And David faid — 
 
 fhall not come in hither. 8. Jnd David faid — 
 
 Whofoever getteth up to the gutter, and fmiteth the Jebu- 
 Whofoever fmiteth the Jebufites , and thro' the fubterraneous 
 
 JItes, and the lame and the blind, that are hated of David's 
 faffage reacheth the lame and the blind, who hate the life of 
 foul, wherefore they faid, The blind and the lame (hall not 
 David ( becaufe the blind and the lame faid. He fhall not 
 
 come into the houfe. * * * * 
 
 come into the houfe) fhall be chief and captain. So Joab the 
 » * * * * * 
 
 fin of Zeruiah iue?ti up firfi, and was chief 
 
 1 Sam. 6, 5. 
 
 Amongft all the affiftances for correfting the Heb. 
 Text, one of the bed certainly is a comparifon of pa- 
 rallel places ; not with a defign of reducing both to 
 a conftant agreement in words, but to a confifiency in 
 fenfe : particularly, where one place is clearly cor- 
 rupted, that we corredt it by the other where it is 
 clearly right. The utility of this method will be 
 very evident from the following pallagej which re- 
 
 prefents 
 
THE OLD TESTAMENT. I07 
 
 prefents David and the Ifraelites, when bringing up 
 the ark, as playing on all manner of fir'xood^ even on 
 harps, and on pfalteries, and on t'mhrels, and on cor- 
 nets, and on cymbals. But the words are literally on all 
 the woods ( or trees ) of the firs, and on harps &c. Here 
 then it is fair to prefume a corruption •, efpecially, 
 as from this account the whole Mufic was inflrumen- 
 tal, and nothing was fung at all. If now we con- 
 fult and apply the parallel place ( i Chro. 13, 8 ) wc 
 fhall find thefe matters perfeftly right; while the 
 true readings in Chronicles are confirmed by the Gr. 
 verfion in Samuel, 
 
 &c. c^Dnni a»>3m nnsDni CD^^'nn »2fy ^Dn tza^pnsi'O s. 
 &c. C2n*iiai \)3 c. 
 
 — played on all manner of firwood, even on harps &c. 
 ' — played -with all their might, & luithfongs, & with harps &c. 
 
 2 Sam chap. 7. 
 
 This chapter is one of the moft important in the 
 Old Te'ilament ; and yet fome of its moft interefting 
 verfes are very improperly rendered in our Tranfla- 
 tion : it therefore demands our moft careful confi- 
 deration. And as, in the courfe of thefe Remarks, I 
 propofe to confider, and hope to explain fome of the 
 Prophecies defcriptive of The Messiah, which 
 were fulfilled in Jesus Christ; amongft which 
 Prophecies, that contained in this chapter is worthy 
 of particular attention : I ftiall introduce it, with 
 a general ftate of this great Argument. 
 
 It having pleafed God, that, between the time 
 of a Mejfiah being firft promifed, and the time of 
 his coming, there fhould be delivered by the Pro- 
 phets a variety of Marks, by which the Meffiah was 
 p be known, and diftinguifhed from every other 
 
 ; man ; 
 
io8 Remarks on feleSi Pajages in 
 
 Jnan ; it was impomble for any one to prove himfelf 
 the Mejfiah, whole chara5ier did not anfwer to thefe 
 Marks : and of courfe it was neceffary, that all thefe 
 Criteria, thus divinely foretold, fliould be fulfilled in 
 the Charadcr of Jefus Chriji. That thefe prophetic 
 defcriptions of the Mefllah were numerous, appears 
 from Chrifl and his Apoftles {Luk.i^-, 27,44: 
 Affs ij ', 2, 3 : 28, 23 &c ) who referred the Jews 
 to the Old Teftament, as containing abundant evi- 
 dence oi His being the Messiah, bccaufe He 
 fulfilled all the Prophecies defcriptive of that fingular 
 Characler. The chief of thefe Prophecies related to 
 
 — his being Miraculoufly born of a Virgin ; 
 ' — the Time, and Place, of his Birth • 
 
 — the Tribe, and Family, he was to defcend from j 
 
 — the MiracJ.es, he was to perform ; 
 
 — the 'V:a?iner of his preaching ; 
 
 — r his Humility, and mean Appearance ; 
 
 — the perfed Innocence of his life -, 
 — - the Greatnefs of his Sufferings ; 
 —-the Treachery of his Betrayer ; 
 
 — the Circumftances of his Trial ; 
 -—the Nature of his Death, and Burial ; 
 • — and, to his Miraculous Rcfurre5iion. 
 
 Now amongft all the circumftances, which form this 
 Chain of Prophecy ; the firft reference, made in the 
 New Teftament, relates to his Defcent ■: for the New 
 Teftament begins with aflerting, that Jesus Christ 
 was the fon of David, the fon of Abraham, As to the 
 defcent of Chrift from Abraham ; every one 
 knows, that Chrift was born a Je^ju -, and confequently 
 defcended from Jacob, the grandfon of Abraham. 
 And we all know, that the Promife given to Abra- 
 ham 
 
THE OLD TESTAMENT. lOQ 
 
 ham concerning the Meffiah is recorded in the hijlory 
 of Abraham's life: in Gen. 22, 18. Chrift being 
 alfo to defcend from David-, there can be no 
 doubt, but that this promife, as made to David, 
 was recorded likewife in the hijlory of David. 'Tis 
 remarkable, that David's life is given more at large, 
 than that of any other perfon in the Old Teftament; 
 and it cannot be fuppofed, that the hiitorian omitted 
 to record that promife., which v/as more honourable 
 to David than any other circumftance. The record 
 of this Promife, if written at all, muil have been 
 written in this chapter ; in the meffage from God 
 hy Nathan to David., which is here inferted. Here 
 ( 1 am fully perfuaded ) the promife was, and flill 
 is, recorded ; and the chief realon, why our Di- 
 vines have fo frequently miffed it, or been fo much 
 perplexed about it, is owing to our very improper 
 tranflation of the loth and 14th verfes. 
 
 This wrong tranflation, in a part of Scripture fo 
 very interefting, has been artfully la''d hold of, and 
 expatiated upon fplendidly, by the Deiftical Author 
 of the Grounds and Reafons of the Chrifian Religion ; 
 who pretends to demonftrate, that the promife of a 
 Meffiah could not be here recorded. His reafons 
 (hitherto I believe unanfwered ) are 3 — ifl: be- 
 caufe, in ver. 1 o, the prophet fpeaks of the future 
 profperity of the Jews, as to be afterwards fixedy 
 and no more affiled -, which circumftances are totally 
 repugnant to the fate of the Jews, as conneded 
 with the birth and death of Chrifl — 2dly : becaufe 
 the Son, here promifed, was (ver. 13 ) to build an 
 houfe ; which houfe, it is pretended, muft mean the 
 temple of Solomon -, and of courfe Solomon muft be the 
 
 Son 
 
no Remarks on fekB Paffages hi 
 
 Son here promifed — and 3diy : becaufe verle 14 
 fuppofes, that this Son might commit iniquity •, which 
 could not be fuppofed of ^he Mejfiah. The firft of 
 thefe objedions is founded on our wrong tranflation 
 of verfe 10 ; where the words fliould be exprefled 
 as relating to the time faft or prefe7it. For the pro- 
 phet is there declaring what great things God had 
 already done for David and his people — that he had 
 raifed David from the fheepfold to the throne — and 
 that he had planted the Ifraelites in a place of fafety ; 
 at reft from all thofe enemies, who had fo often be- 
 fore afflided them. That the verbs ^r\^m and ♦D^D:!! 
 may be rendered in the time pajl or prefent, is al- 
 lowed by our ov/n tranilators ; v/ho here ( ver. 1 1 ) 
 render ^nn^^m and have caufed thee to refi^ and alfo 
 render IMHl and telleih : which conftruftion, made 
 neceiTary here by the context, might be confirmed 
 by other proofs almoft innumerable. The tranfla- 
 tion therefore lliould run thus : / took thee from the 
 JJjeepcote — a7id have made thee a great name — and I 
 HAVE APPOINTED d place foT my people Ifrael i 
 mtd HAVE PLANTED them^ that they dwell in a 
 place of their own, and move no more. Neither do the 
 children of ivickednefs affd5i them any more \ as before 
 time, and as ftnce the time that I commanded judges to 
 he over Ifrael: and /have caused thee to refl from 
 all thine enemies. 
 
 Objedion the 2d is founded on a miftake in the 
 fenfe. David indeed had propofed to build an houfe 
 to God -, which God did not admit. Yet, approv- 
 ing the piety of David's intention, God was pleafed 
 to reward it by promifing — that He would make an 
 houfe for Dav i d ; which houfe, to be thus ereded 
 
 by 
 
THE OLD TESTAMENT. Ill 
 
 by God, was certainly not material^ or made of 
 ftones j but ^ fpiriiual houfe^ or family^ to be railed 
 up for the honour of God and the falvation of man- 
 kind, i!^. nd this houfe, which God would make, 
 was to be built by David's seed -, and this feed was 
 to be raifed up, after David Jlept with his fathers: 
 which words clearly exclude Solomon^ who was fet up, 
 and placed upon the throne, before David was 
 dead. This Building, promifed by God, was to be 
 erefted by one of David's defcendants, who was alfo 
 to be an everlajling King : and indeed the Houfe^ and 
 the Kingdom, vere both of them to be ejiablijijed for 
 ever. Now that this Houfe, or fpiritual builuing, 
 was to be fet up, together with a Kingdom, by the 
 Meffiah, is clear from Zachariah •, who very empha- 
 tically fays (6; 12, 13 ) Behold the man^ wbefe name 
 is the branch — he shall build the temple of 
 the Lord, Even he shall build the temple cf 
 the Lord ; and he fhall bear the glory ^ and fhall fit 
 and rule upon his throne. &c. Obferve alio the 
 language of the Ne-j; Teftament. In i Corinth, 3, 
 9 — 17-, St Paul fays — Te are God's building — 
 Know ye not, that y e are the Temple of God ? — the 
 Temple of God is holy, which Temple ye are. And the 
 author of the Epiftle to the Hebreivs feems to have 
 his eye upon this very promife in Samuel^ concerning 
 a Sen to David, and of the Houfe which he fhould 
 build ; when he fays {'^,6) — Chri st, as a Son, 
 
 OVER HIS OWN house ; WHOSE HOUSIi ARE WE. 
 
 As to the 3d and greatefl difficulty; that alfo may 
 be removed, by a morejuit tranflation of verie 14 : 
 for the Heb. words do not properly fignify what 
 they are now made to fpeak, 'Tis certain, that the 
 
 principal 
 
112 'Remarks on feleB Pajfages iit 
 
 principal word iniyni is not the adive infinitive of 
 Kak which would be imvn -, but mVH from TW 
 is in Nipkal, as mbAIl from nbn. 'Tis alfo certain, 
 that a verb, which in the aftive voice fignifies to 
 commit iniquily, may in the pafiive fignify to fifir 
 for ifjiquily : and hence it is, that nouns from fuch 
 verbs fometimes fignify iniquity, fomiCtimes punip- 
 ment. See Lowth's Ifaiah, p. 187 •, with many other 
 authorities, which fnall be produced hereafter. The 
 •way being thus made clear, we are now prepared for 
 abolilliing our tranQation — if he commit iniquity ; 
 and alfo for adopting the true one — even in his fuf-^ 
 fering for iniquity. The Meffiah, who is thus the 
 perfon poffibly here fpoken of, will be made ftill 
 more manifeft from the whole verfe thus tranflated. 
 I will be his father^ and he fJjall be my fon i even in 
 
 HIS SUFFERING FOR INIQUITY, I fJjull chaJlcH him 
 
 with the rod of men ( with the rod due to men ) and 
 with thejlripes (due to ) the children of Adam. And 
 this conllrudlion is well fupporced by Ifaiah 53 .^ 
 4 & 5 — he hath carried our s o r row s ( i. e. the 
 forrows due to us, and which we mull otherwife have 
 fuffered ) — he was wounded fur our tranfgreffions, he 
 was bruifed for our iniquities : the chaflifement of our 
 peace was upon him ; and with his Jlripes we are 
 healed. See Note p. 479, in Hallet, on Heb. 11,26. 
 Thus then God declares himfelf the father of the 
 Son here meant i* and promifes, that, even amidft 
 x\\t fufferings of this Son (as they would be for the 
 fins of others, not for his own ) his mercy fliould 
 Hill attend him : nor lliould his favour be ever re- 
 moved from this king, as it had been from Saul. And 
 
 * See alfo Heb. 1,5. 
 
 thus 
 
THE OLD TESTAMENT. Ho 
 
 thus ( as it follows ) thine houfe ( O David ) and thy 
 kingdom, Jhall ( in MefTiah ) he eftahlijhed for ever 
 before m e ( before God): thy throne fhall he efia- 
 hlifJjed for ever. Thus the Angel, delivering hi* 
 meflage to the Virgin-Mother {Luk. i j 32, ^^) 
 fpeaks, as if he was quoting from this very pro- 
 phecy — The Lord God floall give unto him the throne 
 of his father David ; and he floall reign over the 
 houfe of Jacoh for ever : and of his kingdom there 
 Jhall he no end. In ver. 1 6 y^th is here rendered 
 'as Oflb J on the authority of 1 Heb. MS, with the 
 Gr. and Syr. verfions -, and indeed nothing could be 
 eftablilhed for ever, in the prefence of David, but 
 in the prefence of G o d only. So Dr S. Clarke. 
 
 Having thus Ihewn, that the words fairly admit 
 here the promife made to David, that from his feed 
 fhould arife Mefftah, the everlajling King ; it may be 
 neceflary to add — that, if the Mejfiah be the perfon 
 here meant, as fuffering innocently for the fms of 
 others, Solomon cannot be ; nor can this be a pro- 
 phecy admitting fuch double fenfe, or be applied 
 properly to two fuch oppofite charaflers. Of whom 
 fpeaketh the prophet this? (?/ himself, or of some 
 OTHER man? — This was a queftion properly put 
 by the Ethiopian treafurer {A^s 8, 34) who never 
 dreamt, that fuch a defcription as he was reading 
 could relate to different perfons : and Philip fhews 
 him, that the Perfon was Jeftis only. So here, it 
 may be asked — Of whom fpeaketh the prophet this ? 
 of Solomon, or of Chriji ? It mufl: be anfwered — 
 of Chriji : one reafon is, becaufe the defcription does 
 not agree to Solo?non •, and therefore Solomon, being 
 necelTarily excluded in a fmgle fenfe, muft alfo be 
 H excluded 
 
114 Remarks on fekSl PaJJhges in 
 
 excluded in a double. Laftly : if it would be uni- 
 verfally held abfurd, to confider the promife of Mef- 
 fiah made to Abraham, as relating to any other Per- 
 fon befides Mefllah -, why is there not an equal ab- 
 furdity, in giving a double fenfe to the promife of 
 Mediah thus made to Davi d ? 
 
 Next to our prefent very improper tranflation, the 
 
 caufe of the common confufion here has been 
 
 not diftinguifhing the promife here made, as to Mef- 
 fiah alone, from another made as to Solomon alone : 
 the lit brought by Nathan^ the 2d by Gad\ the ift 
 near the beginning of David's reign, the 2d near the 
 end Q>i it; the ill, relating to Mefliah's Spiritual 
 kingdom, everlajling without conditions ; the 2d, rela- 
 ting to the fate of the Temporal kingdom of Solomon, 
 and his heirs, depending entirely on their obedience or 
 rebellion, i Chron. 22 -, 8 — 13 & 28, 7. Let the firft 
 Mefiage be compared with this fecond in i Chron. 
 22; 8—13 : which the Syr. verfion ( at ver. 8 ) tells 
 us, was delivered by a prophet, and the Arab, fays 
 
 by the prophet Gad. This 2d meffage was after 
 
 David's many wars, when he had Jhed much blood ; 
 and it was this fecond meffage, that, out of all 
 David's fons, appointed Solomon to be his fucceffor. 
 At the time of the \Ji meffage Solomon was not born ; 
 it being delivered foon after David became king at 
 Jerufalem : but Solomon zvas bom, at the time of 
 this 2d meffage. For tho'our tranflation very wrongly 
 fays ( I Chron. 22, 9 ) — a [on shall be born to thee 
 — and his name jlmll be Solomon ; yet the Heb. text 
 exprefsly fpeaks of him as then born — Behold, a fon 
 (n^li natus eji) is born to thee: and therefore the 
 
 words 
 
THE OLD TESTAMENT. Ijr 
 
 words following mufl be rendered — Solomon i s his 
 name, and I will give peace in his days : he Jloall build, 
 an houfe for my name &:c. « 
 
 2 Sam. 7, 19. 
 From David's addrefs to God, after receiving 
 the meflage by Nathan, 'tis plain that David under- 
 flood the Son promifed to be The Messiah ; in 
 whom his houfe was to be efiahlifhed for ever. But 
 the words, which feem moft exprefiive of this, are 
 in this verfe now rendered very unintelligibly — and 
 is this the manner of man ? Whereas the words Xy^VS 
 CDIKH n"nn literally fignify — and this is ( or mufi 
 he ) the law of the man, or of the Adam i.e. this pro- 
 mife mull relate to the law, or ordinance, made by 
 God to Adam, concerning the Seed of the Woman-, 
 the Man, or the fecond Adam : as the Mefllah is ex- 
 prefsly called by St Paul : 1 Cor. 15 ; 45,47. This 
 meaning will be yet more evident from the parallel 
 place, I Chron. 17, 17 : where the words of David 
 are now miferably rendered thus — a7id thou hajl re- 
 garded me, according to the eflate of a man of high de- 
 gree. Whereas the words DliVH "^IDD 'Jn\V"n 
 Thv^7\ literally fignify — and thou haft regarded me, 
 according to the order of the Adam that is future, 
 or the man that is from above (for the word 
 'rilV'CiT\ very remarkably fignifies hereafter as to time, 
 and from above as to place ) : and thus St Paul, in- 
 cluding both fenfes — the second man is the 
 Lord from heaven — and, Adam is the figure of 
 him that was to come, or the future : Rom. 5, 14. 
 See the Preface of the late learned Mr Peters, on Jobi 
 referred to, and confirmed as to this interefling point, 
 in a Note fubjoined to my Sermon on a virgin 
 H 2 shall 
 
Ii6 Remarks on feleB Pajfages in 
 
 SHALL CONCEIVE &C. pSg. 49 52; 8°. 1765: ^ 
 
 part of that Note here follows — " The Speech of 
 " David ( 2 Sam. 7, 1 8 — 29 ) is fuch, as one might 
 " naturally expeft from a perfon overwhelmed with 
 ** the greatnefs of the promifed bleffing : for it is 
 " abrupt, full of wonder, and fraught with repeti- 
 " tions. And now, what can David fay unto thee ? 
 *' What, indeed ! For thou. Lord God, knoweji thy 
 " fervant : thou knoweft the hearts of all men, and 
 " feeft how full my own heart is. For thy word's 
 " fake, for the fake of former prophecies ; and ac- 
 " cording to thine own heart, from the mere motive 
 " of thy wifdom and goodnefs ; hajl thou done all 
 *' thefe great things, to make thy fervant know them. 
 *' I now perceive the reafon of thofe miraculous 
 " providences, which have attended me from my 
 *' youth up ; taken from following thefheep, and con- 
 " dudled thro' all difficulties to be ruler of thy people : 
 " and fhall I diftruft the promife now made me ? 
 " I'hy words he true. If the preceding remarks on 
 " this whole paflage are juft, and well-grounded ; 
 " then may we fee clearly the chief foundation of 
 "what St Peter tells us {A^. 2, 30) concerning 
 " David : that, being a prophet, and knowing that 
 " God had fzvorn with an oath to him, that of the fruit 
 " of his loins, according to the fleflj, he would raife up 
 *' C H R I s T, to fit on his throne ? " 
 
 2 Sam. 7, 18. 
 
 And king David went in, and sat before the Lord ; 
 aind he faid : Who am I, O Lord God ? &c. It feems 
 very ftrange, that David, when coming before the 
 Ark, to exprefs his folemn thanks, lliould sit ; and 
 
 not 
 
THE OLD TESTAMENT. II7 
 
 not rather Jtand^ as Solomon did: i Kings -^^ 15. 
 The original word here has 2 fignifications, as de- 
 rived from different verbs ; in the ift verfc of this 
 chapter it fignifies be fat ; but in the 20th verfe of 
 the preceding chapter it fignifies, and is properly 
 tranflated, he returned. David was come back from 
 the Ark to his own houfe : there he pafiTed the night : 
 there he was vifited the next day by Nathan : and 
 then, he returned to the Ark, there to offer up to 
 God his thankfgiving. 
 
 2 Sam. 8 & 10 compared with i Chr. 18 & 19. 
 The very great utility of comparing Parallel places 
 may be further afcertained, by a comparifon of fomc 
 Parts of the chapters above fpecined. 
 
 S. 8, I— David took Metheg-ammah 3. David fmote 
 C. 18, 1— David took Gath and her towns 3. David fmot< 
 
 S. Hadadezer 4. And David took from him lOOO 
 
 C. Hadarezer ^. Jnd David took from him 1000 chariotSy 
 
 S. and 700 horfemen, and 20000 foot. 6. Then Da- 
 C, and 7000 horfemen, and 20000 foot. 6. Then Da- 
 
 S. vid put garrifons in Syria 8. And from Betah and 
 C. vid put in Syria 8. And from Tibbath and 
 
 S. Berothai cities of Hadadezer 9. When Toi heard, that 
 C. Chun cities of Hadarezer 9. TVhen Ton heard, that 
 
 S. David had fmitten Hadadezer 10. Then Toi fent Jo- 
 C. David had fmitten Hadarezer lO. He fent Hado' 
 
 S. ram his fon 12— Syria and Moab 13— Syrians, in 
 C. ram his Jon 11— -Edom and Moab i2--Edomites,in 
 
 ,S. the valley of fait, 18000 17 — Ahimelech — & Seraiah 
 C. the valley of fait, 18 000 16— Jbimelech — ^ Shavjha 
 
 S. was the fcribe. 10,16 Shobach the captain 17 David 
 C. was Jcribe, 19,16 Shophach the captaia 17 David 
 
1 1 8 Remarks on feleB Pajfages in 
 
 S. pafTedover Jordan, and came nON^n to Helam 1 8 David 
 C. pajfed over Jordan ^ and came QH^N upon them i8 David 
 
 S. flew 700 chariots of the Syrians, and 
 
 C. /lew of the Syrians 70c o chariots^ and 
 
 S. 40000 horfemen ; and fmote Shobach &c. 
 C. 40000 footmen j and killed Shophach occ. 
 
 2 Sam. 12, 31. 
 
 •^<— and put them under faws, and under harrows @f 
 iron, and under axes of iron, and made them pafs thro* 
 the brick -kiln. If it is a duty of humanity to vin- 
 dicate every man's charafler, when charged wrong- 
 fully ; this is the more neceffary, in proportion as 
 the charafler is more exalted. Dav id wa^> a prince 
 truly eminent and illuftrious. And tho' it is certain, 
 that he was guilty of fome great crimes ; yet it is as 
 certain, that he ought not to be charged with crimes, 
 or cruelties, of which he was really innocent. One 
 heavy charge has been urged againft him, from this 
 part of the Sacred Hiflory -, as if it reprefented him 
 failing, and harrowing^ and chopping, and burnings 
 all the Ammonites : a favage reprefentation ! which 
 has raifed much clamour among the enemies of Re- 
 velation. But, a charge fo fevere as this, and fo 
 very unlikely to be true, fhould be examined into 
 with great care : and if the Original Records are 
 confulted accurately •, they will, I humbly appre- 
 hend, fet the matter in a different light. Here in 
 Samuel, the 2 firft words fignify et pofuit in ferra^ 
 as in the interlinear Lat. verliojn : which words are 
 a true key to the following ; and fairly fhew, that 
 David put them to the fa'x, and fentenced them to 
 the other hard v/orks of Slavery. The whole miftake 
 
 here 
 
THE OLD TESTAMENT. II9 
 
 here feems to have arifen from an error in the Heb. 
 t'ext of the parallel place in Chronicles ; by the omif- 
 fion of one fmall part of one letter : for the word, 
 inflead of DL^''^ et pofuit, is now ^\^'>^ et ferravit^ 
 in I Chron. 20, 3. This corruption was probably 
 very ancient, becaufe exprefled in the Greek verfion. 
 But ftill, there can be little doubt, that the 2 words 
 ■were at firfl: the fame : and if fo, the Context re- 
 quires the word in Samuel ; efpecially, as that read- 
 ing is confirmed by 5 Heb. MSS in Chronicles, 
 
 2 Sam. 13, 21. 
 
 But when king David heard all thefe things^ he was 
 very wroth The Greek and Vulg. verfions 
 
 here add — yet he would not grieve the Joul of Amnon 
 his fon ', for he loved him^ becaufe he was his firjl- 
 horn, 'Tis fcarce pofTible to fuppofe, that this cen- 
 fure upon David, for his improper fondnefs for a 
 wicked fon, could be inferted in thefe Verfions ; un- 
 lefs found formerly in the Heb. Text : and 'tis ftill 
 lefs credible, that Jofephus alfo Ihould pafs the fame 
 cenfure on a favourite King, without fufficient au- 
 thority. Why this cenfure may have been omitted^ 
 is not difficult to conjedure. 
 
 2 Sam. 13, 37. 
 
 Notice has been already taken of fome genuine 
 words now omitted : and another inftance occurs 
 here, where the name David is abfolutely necelTary, 
 and as fuch is inferted in our prefent tranflation. 
 This word is in all the Antient Verfions •, and it is 
 alfo happily preferved in a curious Heb. MS, be- 
 longing to His Majesty's library: tho' (which 
 is alfo very remarkable ) it has been found in tha$ 
 
I20 Remarks on feleSi Pajfages in 
 
 MS only. Another name quite neceflary, yet omit- 
 ted likewife, is that of Ijhhojheth^ in 2 Sam. 3, 7 : 
 but this word is preferved in 4 Heb. MSS, and in 
 the 3 firft Editions ; as well as in all the Antient 
 Verfions. 
 
 2 Sam. 15, 7. 
 
 — after 40 years. There being no /Era, from 
 which thefe 40 years are to be computed ; it can 
 fcarce be doubted, but the true number here is 4 : 
 for when Abfalom fled to Gefhur, he was there 3 
 
 years ( 13, 38 ; ) and this event was foon after his re- 
 turn. In my 2d Dijfert. on the Heb. Text^ pag. ^^y^ 
 
 1 obferved — that this number 4 is confirmed by the 
 Syr. verfion, by Jofephus, Theodoret, the famous 
 Vulgat of Sixtus, with the Gothic Lat, MS, and 
 fbme others. To thefe may be now added 4 Lat. 
 MSS, in my own pofl^jfllon ; all of which have 4, 
 not 40 : and, what is more important, the numeral 
 here is alfo 4, in at leaft 4 Greek MSS ; namely, 
 Paris S. Germ. 3, Royal library 2, Carmelite, and Va- 
 tican 330. One inftance this, amongft many, to 
 prove the great advantages, which would refult from 
 a Collation of the Greek MSS, and the MSS of the 
 other antient Verfions of the Old Teftament. 
 
 2 Sam. 15, 8. 
 
 — while I abode at GeJIjur in Syria. Inftances have 
 been already given, in which the fimilar words D1t< 
 Syria and t2T\^ ( or DfN ) Edom have been ex- 
 changed by miftake : and another plain proof oc- 
 curs here. For, that Gejhur, the country of Talmai, 
 to whom Abfalom fled, lay on the fouth of Canaan, 
 and in or near Edom, is certain from Jud. i, 105 
 
 2 Sam. 13, 37 ; and i Sam. 27, 8, 
 
THE OLD TESTAMENT. If! 
 
 2 Sam. i8, 3. 
 
 The adverb HD^ nunc is frequently confounded 
 with the pronoun HDN Ui ; becaufe fometimes pro- 
 nounced, tho' very improperly, in the fame manner. 
 The word here fnould evidently be the pronoun ; 
 for otherwife the fentence runs thus — But the people 
 anfwered David, Thou JJoalt not go forth : for if wz 
 fiee away, they ivill not care for us ; neither, if half of 
 us die, will they care for us : hut now art worth ten 
 thoufand of us. The word is the pronoun in the 
 Gr. and Vulg. verfions, and i Heb. MS. We have 
 a remarkable inftance of each of thefe 2 words being 
 altered to the other ; and the exchange takes place in 
 I Kin. I, 18 and 20 verfes. The Text of ver. 18 
 fays — And now behold, Adonijab r eigne th -, and now, 
 my lord the king, knowejl it not : where the word is 
 the pronoun thou, in all the antient Verfions and 
 Chald. paraphrafe, confirmed by no lefs than 200 
 Heb. MSS. And the Text of ver. 20 fays — And 
 TKOU, my lord king, the eyes of all Ifrael are upon 
 thee &c : where the word is the adverb now in the 
 Syr. Ar. and Vulg. verfions, with the Chald. para- 
 phrafe, confirmed by near 100 Heb. MSS. 
 
 2 Sam. 21, 8. 
 
 The king took the 2 fans of Rizpah, the daughter of 
 Atah, whom fhe bore ( HlV ) unto Saul — and the 5 
 fons of M I c H A L the daughter of Saul, whom fhe 
 brought up ( Trh'< ) for Adriel the fon of Barzillai. 
 Tho' our laft Eng. tranflators have fometimes ex- 
 prefTed, not what they found in the Heb. text, but 
 what in their opinion ought to be there ; yet at other 
 times, rather than admit a corruption, they have 
 offered violence to the fenfe of the plaineft words : 
 
122 Remarks on JeleB Pajages in 
 
 as in this inftance — by rendering the fame verb, in 
 the very fame connexion, very differently and with- 
 out authority. But, the corruption is obvious. For, 
 'tis clear from 2 Sam. 6,23, that Michal, Saul's daugh- 
 ter, had no child. And, 'tis clear from i Sam. Ts, 
 19, that Adriel's wife was Merab. It is therefore 
 for the honour of 2 Heb. MSS, to have preferved 
 here the nd.mQ Merab, undoubtedly the true reading. 
 
 2 Sam. 21, 19. 
 
 My firft Differtation on the Heb. Text (8°. 1753, 
 pag. 78 ) pointed out 3 great corruptions, in this 
 one verfe •, all of them chiefly correfted by the pa- 
 rallel place I Chron. 20, 5. Without repeating here 
 the whole proof, I fhall obferve, that one corrup- 
 tion is the infertion of a word fignifying weavers^ 
 taken in carelefsly from the line under it : the next 
 is, that the proper name of Lahmi ( if^vh DJ^ ) is 
 corrupted into ( '>}2rhT\ H'! ) a Bethkhemite : and 
 the laft is, that the word for brother is become a 
 particle fignifying only the. It may be proper how- 
 ever to add here the Eng. palTage of Samuel, com- 
 pared with that in Chronicles. 
 
 Sam. Elhanan the fon of Jaare ( weavers ) a Bethle- 
 Chro. Elhanan the fon of J air fletv Lahmi 
 
 Sam. hemite, flew Goliath the Gittite; the ftafFof whofe 
 Chro. the brother of Goliath the Gittite-, whofe fpear — < 
 Sam. fpear was like a beam of the weavers. 
 Chro. fiaff was like a beam of the weavers. 
 
 Z Sam. 22. 
 The very fublime Poetry, contained in this chap- 
 ter, is univerfally admired : and yet it cannot be 
 perfedly underftood, till it is known, Wh o is the 
 Speaker — f'Fho the Perfon, thus, triumphant ovej: 
 
THE OLD TESTAMENT. 123 
 
 mighty enemies — Whofe {uffenngs occafioned fuch 
 a dreadful convulfion of nature — and ^ho, upon 
 his deliverance, infiidled fuch vengeance on his own 
 People, and alio became thus a King over the Hea- 
 then. Should we be told, that this perfon was Da- 
 'vid; it will be very difficult to fhew, how this de- 
 fcription can pofTibly agree with that character. 
 Bur, if it did in fa6l agree ; yet would it contradift 
 Si Paul^ who quotes part of it, as prediding the 
 Converfton of the Gentiles^ under Chrijl the Mcjfiah. 
 Rom. 15, 9 •, and Heh. 2, 13 : fee Peirce's Comment, 
 p. 50. Now if the Perfon, reprefented as fpeaking 
 thro' this divine Ode, be David only ; the MefTiah is 
 excluded : and if it be the Mejfiah only, then David 
 is excluded. In confequence of the difficulties, re- 
 fulting from each of thefe fuppofitions ; the gene- 
 ral idea has been, that it relates both to David and to 
 Mejfmh, as a prophecy of a double fenfe : firft , as 
 fpoken by David of himfelf-, and yet, to be under- 
 ftood, in a fecondary fenfe, of the Meffah. But, it 
 muft be remarked here -, that, if fpoken only of 
 David, it is not a prediction of any thing future, but 
 a thankfgiving for favours paft ; and therefore is no 
 prophecy at all. And further : it could not be a pro- 
 phecy defcriptive of David, unlefs the particulars 
 agreed to David -, which they evidently do not. If 
 then David be here neceifarily excluded from the 
 fingle fenfe, he mud be excluded alfo from the double 
 fenfe : becaufe nothing can be intended, by any fa- 
 cred writer, to relate to t"Joo perfons ; unlefs it be 
 TRUE of Both. But it not being the cafe here, as 
 to David ; we muft conclude, that this Song relates 
 only to the Mejfiah : and on this fubjeft an excellent 
 Piflertation by the late Mr Feirce is fubjoined to his 
 
124 Remarks on feleB Pajfages in 
 
 Comment on the Epiftle to the Hebrews. It may be 
 neceffary to add here two remarks. The 24th verfe 
 now ends with — / have kept myfelf from mine iniquity ; 
 which words, it is objedled, are not proper, if ap- 
 plied to tlie Mefiiah. But this difficulty is removed 
 in part by the Context, which reprefents the Speaker 
 as perfectly innocent and righteous •, and this exadly 
 agrees with the proof arifing from the Syr. and Ar. 
 verfions ( and alfo the Chald. par. ) that this word was 
 antiently DUIV.^ ab iniquitatibus : confequently this 
 is one of the many inftances, where the final Mem 
 is improperly omitted by the Jewifh tranfcribers. 
 See my Gen. Differt. p. 12. Laftly : the difficulty 
 arifing from the Title, which afcribes the Pfalm to 
 David, and which feems to make him the Speaker in 
 it, may be removed •, either by fuppofing, that the 
 Title here ( like thofe now prefixed to feveral Pfalms ) 
 is of no fufficient authority ; or rather^ by confider- 
 ing this Title as only meant to defcribe the time, 
 when David compofed this prophetic Hymn — that, 
 when delivered from all his other enemies, as well as 
 from the hand of Saul, he then confecrated his leifure, 
 by compofing this fublime Prophecy concerning 
 Messiah, his Son: whom he reprefents here as 
 fpeaking (juft as in Pfal. 22, Pfal. 40, and other 
 places ; ) and as dcfcribing, firil:, his triumph over 
 Death and Hell — 2dly : the manifeftation of Om- 
 nipotence, in his favour •, Earth and Heaven trem- 
 bling at God's awful prelence — gdly : the Speaker's 
 Innocence, thus divinely attefted — ,4thly : the ven- 
 geance, he was to take on his own People the Jews, 
 in the deftru6lion of Jerufalem — and 5thly : the 
 adoption of the Heathen^ over whom he was to be 
 the Head and Ruler. 
 
THE OLD TESTAMENT. 125 
 
 Another inftance of a Title, denoting only the 
 Time of a Prophecy, occurs in the very next Chap- 
 ter : where a Prophecy concerning the MefTiah is 
 entitled The last zvords of David i.e. an Hymn, 
 which he compofed a little before his Death, after 
 all his other Prophecies. And perhaps this Ode in 
 chap. 22, which immediately precedes that in chap. 
 23, was compofed but a little while before -, namely, 
 when all his wars were over. , Let it be added, thac > 
 Jofephus, immediately before he fpeaks of David's 
 mighty men (which follow in this fame chapter of 
 Samuel) confiders the 2 Hymns ( in ch. 22 and 23) 
 as both written after his Wars were over — Jam Da- 
 vides, bellis et periculis perfunSfus, pacemque deinceps 
 profundam agitans, Odas in Deum Uymnofqiie compofuit. 
 Tom. I, p. 401. 
 
 2 Sam. 23 5 I — 7. 
 
 We are now arrived at a part of Holy Scripture, 
 w^hich is of more than common importance : a part, 
 which promifes fomething very magnificent, but 
 fadly difappoints ( at prefent ) our reafonable expec- 
 tations. It is not in the power of words, to form a 
 more folemn and fplendid Introdu5iion : and yet, 
 when we have perufed the whole Song, whether the 
 darknefs be owing to errors in the prefent Text, or 
 miftakes in our Verfion, or to Both -, the general 
 Subjedt, as well as moft of the Particulars, wanL 
 much illuftration. 
 
 The great point is, to fix and afcertain the Sub- 
 je61: : whether it be — the celebration of a good and 
 righteous Governor., in general ; or, in particular, 
 that righteous and juft one. The Meffiah. In favour 
 of this latter fenfe, nev^ evidence has arifen from an 
 
126 Remarks on feleB Pajages in 
 
 invefligatlon of the Heb. MSS ; the oldefl and be!!: 
 of which has preferved the word Je hovah, in one 
 part of this hymn ■, where, if the word be genuine, 
 it folves the chief difficulty. As this word appeared 
 to me from the firft, and does flill, to be of very 
 great confequence ; I reprefented it in my \Ji Dijfcrt. 
 en the Heh. I'exty pag. 46S — 471 : adding, that the 
 old Greek verfion proves the antient exiftence of the 
 word in this place. W^th v/hat fuccefs this difcovery 
 was made to the public, the reader will in part judge 
 from the Review of that Diflertation by the learned 
 ProfeiTor M'uhaelis \ who fays — Ultima verba Da- 
 'uidii mendis Liborare quibufdam^ vix audemus dubitare : 
 frufira in illis explicandis defuddjfe totum interpretum 
 tanquam collegium intelligentes ; neque ipfi, follicitd ver- 
 borum invejtigatione^ adhibitd etiam luce quam Arabia 
 ac Syria pr^ferrc folet, aliquid fatis tuti invenientes. 
 ^dcquid ex verbis enias^ hiat ; nee apparet, ad qucn 
 finem pertineat. Leginius et ficut lux matutina orie- 
 tur fol, five^ et circa tempus lucis matutina orietur 
 fol j languente utrdque fententid. ^uod igitur verum, 
 fehx, reiquc Chrijiiana fattjium fit, codex Kennicotianus, 
 omnium hucufque injpeEiorum antiquijjimus, habet atque 
 ut lux matutina orietur Je h ova fol — quod Dei no- 
 men^ nunc deletum^ in nofiro commate legebat interpret 
 Qracus. Vaticinium ergo de M e s s 1 a deprehendijfe fe 
 credit Kennicotus -, digmmi iv^Yi^^cL quod ei gratulemur^ 
 cupiamufque magis ccnjinnari. 
 
 I therefore prefume, that the Subjeft of this fa- 
 cred Song, compofed near the clofe of David's life, 
 is The Mejjlah : and certainly no Other fubjeft was 
 fo worthy to employ the laft poetry of the man after 
 God's own heart. He labours to introduce it with 
 an accumulation of all fuch expreffions, as would 
 
THE OLD TESTAMENT. llj 
 
 command the greateft attention to what he was about 
 to deliver, as he was King^ and as he was Frcphet, 
 That a good Ruler, in the general, lliould be here 
 treated of, feems impoffible : not only from the in- 
 trodudlory pomp and fplendour, but alfo from the 
 f-ibfequcnt particulars being inapplicable to any King 
 or Ruler, but Meffiah. The everlafring Covenant, 
 concerning this fon of David, is exprefsly mention- 
 ed ; as well as the fpiritual nature of his Kingdom. 
 All the particulars agree to the Mediah : and while 
 fome defer i be the fate of his Enemies , others are de- 
 fcriptive of his own Crucifixion ; all very fimilar in 
 fenfe to what is foretold elfewhere. We read in Pfal. 
 1 2 : they pierced my hands and my feet ; they parted 
 my garments, and cajl lots upon my vefture. And if 
 David was thus circumftantial, in that Pfalm ; why 
 may he not have mentioned here the fame or other 
 circumflances, relative to the fame Event ? 'Tis no 
 juft objedlion, that this Song is not quoted in the 
 New Teftament ; for the New Tell, does not quote 
 the other words, they pierced my hands and my feet. 
 And fliould it be objefted further, that nothing of 
 this intereiting nature appears, at prefent, in thefe 
 lafi words : I reply, that nothing clear appears at 
 all ; not only no confident plan, but not even com- 
 mon fenfe is to be made out of the words in our 
 prefent verfion. If therefore, by the affiftance of 
 Heb. MSS, and a better Eng. Verfion, this pafilige 
 fhall be found to contain a confident Prophecy of 
 7he Meffiah •, we cannot but be particularly (Iruck 
 with the mention made here of the Iron and the Spear, 
 With fpikes of iron was he to be filled ; as he was 
 faftened to the crofs by thefe, at the oppofite extre- 
 mities 
 
128 Remarks on fekdi Pajfages in 
 
 mities of his Body, his hands and his feet : and 
 with the fpear was his fide pierced. So that if, with 
 the Apofde, v/ho at firft doubted, we (hould at Jail 
 fee here the print of the Nails^ and the wound made 
 by the Sfear •, let us, like that Apoftle, be no longer 
 faUhiefs, but believing. 
 
 in the prelent cafe I fhall poftpone, and referve 
 for a more Critical Appendix, the feveral Notes 
 which may be neceffary, in fupport of the Altera- 
 tions here propofed : as I have before exprefled my 
 intention, in relation to other very difficult paflages. 
 And I fliall now give our common tranHation of 
 thefe verfes \ fubjoining fuch a correction of it, as 
 appears to me juft and neceffary. 
 
 I . Now thefe he the laft words cf David. David the 
 fon of Jeffe faid, and the man who was raifed up on high., 
 the anointed of the God of Jacob, and the fweet pfaU 
 tnifi of Ifrael., faid, 2. The fpirit of the Lord fpake 
 hy /«^, and his word was in my tongue. 3. The God of 
 Ifrael faid, the rock of Jfrael fpake to wf, He that rulclh 
 over men miifi be juji., ruling in the fear of God. 4. j^nd 
 he fhall he as the light of the morning., when the fun 
 rifeth., even a morning without clouds ; as the tender grafs 
 fpringing out of the earth by clear fhining after rain. 
 5. Although my houfe be not fo with God, yet he hath 
 mude with me an everlafiing covenant, ordered in all things, 
 and fure : for this is all my falvation, and all my de- 
 Jire, although he make it not to grow. 6. But the fons 
 of Belial fhall be all of them as thorns thrufi away, 
 becaufe they cannot he taken with haj^ds : 7. But the 
 man that fhall touch them muft be fenced with iron and 
 the ftoff of a fpear •, and they f}?all be utterly burned 
 with fire in the fame place. 
 
 New 
 
THE OLD TESTAMENT. 120 
 
 New Tranflation of 2 Sam, 23, i — 7. 
 
 TITLE. 
 
 Now thefe are the laji words of David. 
 
 PROEM. 
 
 The oracle of David, the fon of Jefle ; 
 Even the oracle of the man raifed up on high : 
 The anointed of the God of Jacob ; 
 And the compofer of the pfalms of Ifrael. 
 
 The fpirit of Jehovah fpeaketh by me 5 
 And his word is upon my tongue : 
 Jehovah, the God of Ifrael, fayeth ; 
 To me fpeaketh the rock of Ifrael. 
 
 SONG. 
 
 THE JUST ONE ruleth among men ! 
 He ruleth by the fear of G o d ! 
 
 As the light of the morning, arifeth Je h ovah ; 
 A fun, without clouds, for brightnefs ; 
 And as the grafs from the earth, after rain. 
 
 Verily thus is my houfe with God ; 
 For an everlafting covenant hath he made with me, 
 Ordered in all things and fafely fecured : 
 For he is all my falvation, and all my defire. 
 
 But the fons of Belial Ihall not flourilh ; 
 As a thorn rooted up, fliall be all of them : 
 For they will not be taken kindly by the hand. 
 
 And the Man, who Ihall reprove them. 
 Shall be filled with iron, and a wooden fpear : 
 But in the fire Ihall they be utterly burnt, with igno- 
 miny. 
 
 I 
 
13a Remarks on fele5t Pajfages in 
 
 2 Sam. 23 ; 8 — 39. ^ 
 
 Thefe 32 verfes, recording David's mighty men, 
 have been examined at large, and correfted, in my 
 lit Differtation on the Hebrew Text. The firft of 
 thefe verfes (which is too important to be here omit- 
 ted ) contains 3 great corruptions in the Hebrew ; 
 which, till they are corre6led, muft render the verfc 
 totally unintelligible in any juft tranflation. The ift 
 corruption is — that the proper name of the Hero, 
 JaJJoobeam, is turned into two common words, ren- 
 dered that fat in the Jeat. The 2d is — that the 
 common words fignifying he lift up his fpear (which 
 words are here abfolutely neceflary) are turned into 
 
 2 proper names totally inadmiffible ; it being nearly 
 as abfurd to fay, that Jafhobeam the Hachmonite was 
 the fame with Adino the Eznite^ as that David the 
 Bethlehemite was the fame with Elijah the TifJohite, 
 And the 3d is — that the number 800 probably 
 was at firft 300 •, as it is now in the parallel place 
 1 Chron. 11, 11. 
 
 2 Sam. 24, 13. 
 
 We have here, delivered by the prophet Gad, a 
 folemn meffage : David is commanded to choofe i 
 of the following Judgments — 7 years Famine — 
 
 3 months Flight — or 3 days Peftilence. But, in 
 1 Chron. 21, 12, the fame propofal is ( not 7 years, 
 but) 3 years, 3 months, or 3 days. If therefore, 
 an error has been admitted any where -, can it be 
 doubted here ? If this meffage Was delivered once 
 only •, the propliet could not propofe the years of 
 famine both as 7, and as 3. Confequently, if he 
 faid 3 ; the number 7 is wrong — if 7 ; the num- 
 ber 3 is wrong: the appeal may befafely made here 
 
THE OLD TESTA iMEiMT. 131 
 
 to common fenfe. This is one of the Inconfijiencies, 
 frequently held up to view by Unbelievers. But 
 the whole difficulty is folved, and the true reading 
 ( 3 ) is eftablifhed by obferving — that all the an- 
 tient Verfions agree in Chronicles^ and that the Greek 
 Verfion has the fame number 3 here alfo in Samuel. 
 
 I Kings 2, 9. 
 
 David is here reprefented, in our Eng. verfion, as 
 finifhing his life with giving a command to Solomon, 
 to kill Shimei ; and to kill h'm on account of that 
 very crime, for which, as David here fays, he had 
 fworn to him by the Lord, he would not put him 
 to death. The behaviour thus imputed to the King 
 and Prophet, and which would be juftly cenfurable 
 if true, Ihould be examined very carefully, as to the 
 ground it ftands upon. And, when the paflage is 
 duly confidered ; I prefume, it will appear highly 
 probable, that an injury has been here done to this 
 illuftrious Charaden The point, to which I now beg 
 the reader's attention, is this — that it is not un- 
 common in the Heb. language to omit the Negative 
 in a 2d part of the fentence, and to confider it as 
 i:epeated ; when it has been once exprefled, and is 
 followed by the conne6ting particle. And thus, on 
 Ifai. 43,22, the late learned Annotator fays — " The 
 " Negative is repeated, or referred to, by the con- 
 " junftion van •, as in many other places." See alfo 
 Ifai. 23, 4. The neceffiry of fo very confiderable an 
 alteration, as inferting the particle not, may be here 
 confirmed by fome other inftances. Thus Pfal. 1,5: 
 The ungodly Jhall not Jl and in the judgment, nor ( the 
 Heb. is a7td, fignifying and not ) /inner s in the con- 
 I 2 gregatiofi 
 
132 Remarks on feledl Pajfages in 
 
 gregation of the righteous. Pf. 9, 1 8 : The needy jhall 
 not alway be forgotten : ( and then the negative un- 
 derftood as repeated by the conjun6lion now drop- 
 ped ) the expeSlation of the poor fhall (not) perifJ^ 
 for ever. Pf. 38, i : Lord rebuke me not in thy 
 wrath ; NEITHER ( and for and not ) chafien me in 
 thy bet difpleafiire. Pf. ySy 5- ^^f^ ^^^ tip your horn 
 on high : ( and then the negative underftood as re- 
 peated by the conjundion now dropped ) fpeak 
 NOT "with a ftiff neck. Prov. 24, 12 : our verfion 
 is this — doth not he^ that pondereth the heart, con- 
 fider it ? and he that keepeth the foul, doth (not) 
 he know it ? and fJjall (not) he render to every 
 man according to his works ? And Prov. 30, 3 : 1 
 neither learned wifdom, n o r ( and for and not ) have 
 the knozvledge of the holy. If then there are in fa6t 
 many fuch inftances -, the queftion is — Whether the 
 Negative, here exprefled in the former part of David's 
 command, may not be underftood as to be repeated 
 in the latter part : and if this may be, a ftrong rea- 
 fon will be added why it fhould be, fo interpreted. 
 The pafTage will run thus. Behold, thou haft with thee 
 Shimei, who curfed me — but I fwore to him by the 
 Lord, faying, I will not put thee to death by the fword. 
 Now therefore hold him not guiltlefs (for thou art a 
 wife man, and knowejl what thou oughtefi to do unto 
 him ) but bring not down his hoary head to the grave 
 with blood. Now, if the language itfelf will admit 
 this conftru6lion, the {tn^t thus given to the hvi- 
 tence derives a very ftrong fupport from the Context. 
 For, how did Solomon iinderftand this charge } Did 
 he kill Shimei, in confequence of it .? Certainly, he 
 did not. For, after he had immediately commanded 
 Joab to be flain, in obedience to his Father j he 
 
THE OLD TESTAMENT. I33 
 
 fends for Shimei : and, knowing that Shimei ought 
 to be well watched, confines him to a particular fpot 
 in Jerufalem for the remainder of his life. Ch. a •, 
 26 — 42. See alfo J(7<^ 23, 17: 30,20: 31,20. 
 
 I Kings 2, 22. 
 
 AJk for him the kingdom alfo j (for he is mine elder 
 brother ) even for him^ and for Abiathar the priefi^ and 
 for Joab the fon of Zeruiah. In thefe words of So- 
 lomon to Bathlheba, it is by no means eafy to un- 
 derftand, how the Kingdom could be afked for A- 
 hiathar and for Joab ; tho' it might for Adonijah. 
 All the antient Verfions agree, and are fupported by 
 theTargum, in a different fenfe; namely — he (Ado- 
 nijah ) IS my elder brother ; and he has for h i m ( al- 
 ready declared on his fide ) both Abiathar and Joab. 
 This fenfe arifes from the prefent 2 words ; omitting 
 in each the prepofition, which feems inferted in con- 
 formity to the word preceding. Jofephus underfl:ands 
 this paffage in the fame manner : that Solomon won- 
 dered at the requeft thus made for Adonijah, amicos 
 potentes habenti Joabum et Abiatharem. Laftly : this 
 confl;ru(5lion ( nam ei or pro eo funt e t Abiathar et 
 Joabus ) has been fupported already, pag. ^^ j to 
 which may be added Job 34, 29 : where the words 
 D^N bv^ 'Vl bv^ are in the Greek verfion kcc^ }c<t\ct 
 i^vag Kcti KctTct cLv^^ooTTH J and in the Vulg. et fuper 
 gentes^ et fuper ho?mnes. Add alfo i Sam. 25, 6. Tho* 
 the preceding corredion has confiderable merit : I 
 can afifume nothing more to myfelf here, than the 
 pleaftire of publickly exprefllng my Thanks for it; 
 as it has been moft obligingly communicated, with 
 many other learned obfervations, by the Reverend 
 Dr Ro B E R T s, Provoft of Eton College. 
 
134 Remarks on JdeSl Pajfages in 
 
 I Kings 8, i6. 
 
 Mention is here made of fome one Place^ and 
 fbme one Perfon^ preferred before all others -, and the 
 preference is that of Jerufakm to other places, and 
 of David to other men. In confequence of this re- 
 mark, we fhall fee the neceffity of correfting this 
 pafTage by its parallel, in 2 Chron. 6 ; S->^ '- where 
 the 13 Heb. words, now loft in Kings, are happily 
 preferved. Let us compare the paflages. 
 
 K. Since the day that I brought forth my people Ifrael out 
 C. Since the day that I brought forth my people out 
 
 K. of Egypt, I chofe no city out of all the tribes 
 
 C. of the land of Egypt , I chofe no city among all the tribes 
 
 K. of Ifrael to build an houfe, that my name might be 
 €. of Ifrael to build an houfe in, that my name might be 
 
 K. therein ; * * * * * * * 
 
 C. there j neither chofe I any man to be a ruler over my people 
 
 K. « * * * 
 
 C. Ifrael: but I have chofen Jerusalem, that my name 
 K. 5^ * but I chofe David to be over my 
 
 C. might be there; and I have chofen David to be over my 
 
 K. people Ifrael. 
 C. people Ifrael, 
 
 I Kings 13, 20. 
 
 A great clamour has been raifed, againft this part 
 of the hiftory •, on account of God denouncing fen- 
 tence upon the true Prophet by the mouth of the 
 falfe Prophet. But, if we examine with attention 
 the original words here ; they will be found to fig- 
 nify either who brought him back, or whom he had 
 brought back. For the very fame words ^y^T\ *1t!'K 
 occur again in ver. 23 ; where they are now tranf- 
 lated whom he had brought back, ^nd where they can- 
 
THE OLD TESTAMENT. I35 
 
 not be tranflated othcrwife. This being t;he cafe, we 
 are at liberty to confider the word of the Lord as 
 delivered to the true Prophet, thus brought back ; 
 and then, the fentence is pronounced by God him- 
 felf, calling to him out of heaven : as in Gen. 22, 1 1. 
 And that this doom was thus pronounced by God^ 
 not by the falfe prophet, we are afTured in ver. a 6 
 — the Lord hath delivered him unto the lion^ according 
 to the zvord of /i?^ Lord, which he /pake unto him. 
 Note alfo — Jofephus exprefsly aflferts, that the fen- 
 tence was declared by God to the true Prophet. 
 
 I Kings 14, 31. 
 
 Among the various corruptions, to which antient 
 MSS have been liable, none have happened more 
 eafily than the corruptions of Numbers and Proper 
 Na-mes : and yet, as no words are of greater confc- 
 quence to the Senfe, proportionable care Ihould be 
 taken for the correftion of fuch miftakes. The name 
 of this king of Judah is now exprefled 3 ways. 
 Here, and in 4 other places, it is Abijam or Abim ; 
 in 2 other places, it is Abihu ; but in 1 1 other places 
 it is Abiah — as it is exprefled by St Matthew^ at 
 1,7 — FoQocif^ iyivr/jcTs tov ABI A. 'Tis remarkable, 
 that in this firft inftance, Abijam is Abiah in our old- 
 efl Heb. MS, fupported by 10 other copies. Note 
 alfo, that it is here Abiah in the Gr. and Syr. ver- 
 fions J and, tho' the printed Vulgat has Abiam, yet 
 it is Abia in the only Latin MS confulted on this 
 occafion. 
 
 I Kings 15, 6. 
 
 And there was war between Rehoboam and Jeroboam 
 all the days of his life. As the hiftory of Rehoboam 
 was ended in the former chapter, where the laft verfe 
 
136 Remarks on JeleB P of ages in 
 
 but one had mentioned the continual war between 
 HIM and Jeroboam: 'tis highly improbable, that 
 the account of his fucceffor Abiah fliould be inter- 
 rupted by a repetition of the fame notice concerning 
 Rehoboam. And as there was a very memorable war 
 between Ahinh and Jeroboam ; 'tis probable, that 
 fuch a war did not pafs entirely unnoticed here. 
 It is therefore much to the honour of 8 Heb. MSS, 
 to have prefer ved here the true word Ahiah^ in (lead 
 of the corrupted word Rehoboam. As to the words 
 now in the next verfe, and there was war between 
 Ahijam and Jeroboam \ they are entirely wanting in 
 1 Heb. MS. 
 
 1 Kings 17, 6. 
 
 THE RAVENS brought htm bread and fleJJj. 
 
 In my 2d DifTertat. on the Heb. Text (p. 581 ) I 
 obferved, that the words of Jerom are — ^' O r b i m, 
 accola villcs in Jinibus Arabum^ Elia dederunt aUmenta, 
 And as the authority of this learned Father is cer- 
 tainly great, with regard to Places in or near Palef- 
 tine ; the beft interpretation of this pafTage feems 
 to be, that this food was brought to Elijah by the 
 Orbim, the inhabitants of Oreb or Orbo, a fmall vil- 
 lage near Arabia. 
 
 I Kings 20, 30. 
 
 — A WALL fell upon 27000 men. If this pafTage 
 will fairly admit any other conftrudlion j fuch con- 
 ftruftion will be readily accepted. The alteration, 
 which I fhall here offer, is founded on this — that 
 riDin murus becomes a word very different in fenfe ; 
 when it is read without the vau, on the authority of 
 18 Heb. MSS, and the 3 firfl: Editions. Now the 
 Heb. noun HDn, from DDH, Caftel explains by 
 
THE OLD TESTAMENT. I37 
 
 calor and fol : in Chaklee, by fervor, a'ff:is, calor 
 folaris : and in Arabic, by ^fius tneridiei, vehementia 
 calms, fwmen venti. And the lame noun, from 
 Dn% he explains by cxcandefcentia, furor, venenum. 
 Thefe renderings all concurring to eftablifn the fenfe 
 of a burning Wind, eminently blading and deilruc- 
 tive ; I fhall now cite fome other facred paffages, in 
 which fuch a Wind is mentioned : and then fubjoin 
 a few remarks. We read in Job 27, 21 — the eajl- 
 ivind Carrie th him away : where the word CD'Tp is 
 KoLvtrav in the Greek verfion, and in the Vulgar w;z- 
 ius urens. In Ezcch. 19, 12 — floe was plucked up 
 ri/t^nil J fJoe was caji down to the ground, and the eaji- 
 ivind dried up her fruit, her firong rods were withered, 
 the fire confumed them. Hofsa (13,1-.) mentions the 
 defolation brought on by an eajt-wind, the wind of 
 the Lord. What in Amos ( 4, 9 ) is / have fmitten 
 you with blajling, • is in the Vulg. in vento vehement e ; 
 in the Syr. Lat. vento calido. Let us now apply our- 
 felves to the hiilory, in i K. chap. 20. When Ben- 
 hadad, king of Syria, was bcfieging Samaria the 
 fecond timej the children of Ifrael flew of the Sy- 
 rians 100,000 footmen in one day : and it follows, 
 that, when the reft of the army fled to Aphek, 
 270CO of the men that were left were fuddenly de- 
 ftroyed — by a burning wind. That fuch is the true 
 interpretation, will appear more clearly ; if we com- 
 pare the deflirudion of Ben-hadad's army with that 
 of the army of Sennacherib : whofe fentence is, that 
 God ivould fend upon htm a blast — T\T\ a wind, 
 doubtlefs fuch a wind as would be fuddenly deftruc- 
 tive. The event is faid to be, that, in one nighty 
 1 85000 JJfyrians were fmitten by the angel of the Lord : 
 I Kings 1957, 25' The connedion of this fentence" 
 
13S Remarks on feleB Pajfages in 
 
 with this execution of it is given by the Pfaln^ift ; 
 who fays ( 104,4) ^'^^ maketh his angels winds, 
 or maketh mm") the winds his angels i. e. Mef- 
 fengers, for the performance of His Will. In a 
 Note on Pfal. 11, 6 Prof. Michaelis has thefe words 
 
 — Ventus Zilgaphoth pejiilens Eurus eji^ Orientalibus 
 notijfimus, qui obvia quavis meat. And Le Clerc fays 
 
 — Vox ( kadim ) orient alem vent urn fonat^ et quaji 
 ventus adurens defcribitur — Thevenotius memorat^ anno 
 
 ^1658 una no6ie fuijfe occifa Kcajtrcovi viginti millia ho- 
 minum. — Again : Ventus calidus et urens vacatur in 
 Orient e S2im\t\ : anno 1665 {ait Thevenot.) interie- 
 runt 4000 homines^ hoc vento adflati. See on Gen. 41, 
 6 and Job 27, 21. Upon the whole I conclude, that, 
 as Thevenot has mentioned 2 great multitudes de- 
 ftroyed by this burning Wind, fo has holy Scripture 
 recorded the deftruftion of 2 much greater multi- 
 tudes by a fimilar caufe: and therefore, that we 
 may tranflate the words in queftion thus — But the 
 reft fled to Aphek^ into the city ; and a (or the) 
 BURNING WIND fell upon twenty and /even thoufand 
 of the men that were left, 
 
 2 Kings 7, 13, 
 
 Several inftances have been given of words im- 
 properly repeated by Jewifh tranfcribers; who have 
 t)een carelefs enough to make fuch miftakes, and 
 yet cautious not to alter or erafe, for fear of difco- 
 verie>. This verfe furnifhes another inflance, in a 
 carelefs repetition of 7 Heb. words, thus : 
 
 The exacfl Englifh of this verfe is — And the fervant 
 faid^ Let them take now five of the remaining horfes^ 
 
 which 
 
THE OLD TESTAMENT. I39 
 
 which remain in it •, hehold, they are as all the multitude 
 of Ifrael, which [ remain in it ; behold, they are as 
 all the multitude of Ifrael, which] are confumed: and 
 Ut us find^ and fee. Whoever confiders, that the 2d 
 fet of thefe 7 words is neither in the Gr. nor Syr. 
 verfions; and that thofe tranflators, who fuppofe 
 thefe words to be genuine, alter them, to make them 
 look like fenfe; will probably allow them to have 
 been at firft an improper repetition — confequently, 
 to be now an interpolation ftrangely continued in the 
 facred Text. The preceding remarks are ftrongly 
 confirmed by our oldeft Heb. MS, with 35 others, 
 in which thefe 7 words are found but once only. 
 
 2 Kings 8, 16. 
 
 This verfe, when exadly rendered, is — And in 
 the p^th year of J or am ^ the fan of Ah ah ^ ki^^gof Ifrael^ 
 and of Jehofhaphat king of Judah, Jehoram the fon 
 of Jehofhaphat king of Judah began to reign. In my 
 General Diflertation, p. 44, notice was taken of the 
 confufion here introduced (asVignoles, Jackfon, and 
 other chronologers have remarked ) by the interpo- 
 lation of 3 Heb. words, fignifying et Jehofaphati 
 regis Juda. 'Tis certain, that Jehofhaphat reigned 
 25 years ; and that Jehoram his fon reigned but 8 
 years \ ( 1 Kin. 22, 42 : 2 Kin. 8,17: 2 Chro. 20, 3 1 
 and 21,5:) fo that he could not have reigned du- 
 ring his father's life, without being king 20 years 
 and 8 years. I alfo fpecified feveral copies of the 
 Vulgat, both written and printed, which are free 
 from this interpolation. It was obferved likewife, 
 that thefe words are wanting in 2 Heb. MSS ; and 
 Jallly, that the Hexaplar Syr. MS, above 1000 
 
 years 
 
140 Remarks on feledi Pajfages in 
 
 years old, made from the Greek, ( now preferved at 
 Paris ) has not thefe words, tho' they are found in 
 the Vat. and Alexand. MSS. 
 
 2 Kings J 5, I. 
 
 The confufion arifing from a corruption of Pro- 
 per Names has been already noted; and is a juft 
 caufe both of furprize and complaint. The perfon 
 here mentioned is no lefs than a King of Judah ; 
 and yet we can fcarce tell, what his real name was : 
 at leaft, it would be very difficult, if we confulted 
 only the printed Heb. text ; for there it is expreiTed 
 4 different ways in this fame chapter — O'^ricib, Oz- 
 rihii, Oziah and Ozihu ! Our oldeft Heb. MS hap- 
 pily relieves us here, by reading truly ( in verfes r, 
 6 & 7 ) inUV Ozibu ( Uzziah ) where the printed 
 text is differently corrupted. This reading is called 
 true ', becaufe it is fupported by the Syr. and Ar. 
 verfions, in thefe 3 verfes — becaufe the printed 
 text itfelf has it fo, in verfes 32 and 34of this Very 
 chapter — becaufe it is fo expreffed in the parallel 
 place, in Chronicles — and becaufe it is (not A^ctpicts-j 
 but ) o'CicLSy in St Matthew's Genealogy. 
 
 2 Kings 23, 16. 
 This verfe is now remarkably defective, in the 
 Heb. text; but is happily compleat in the Gr. ver- 
 fion, fupported by the old Hexaplar Syr. MS, in 
 this manner — And as Jofiah turned himfelf^ he fpied 
 the fepulckres thai were there in the mount ; and fent^ 
 and took the bones out of the fepukhres^ and burnt them 
 upon the altar^ and polluted it : according to the word 
 of the Lord^ which the man of God proclaimed [ when 
 Jeroboam flood by the altar, at the feafl. And ( king 
 Jofiah ) turning about, call his eyes. on the fepulchre 
 
THE OLD TESTAMENT. I4I 
 
 of the man of God ] who proclaimed thefe words. Then 
 be [aid &c. See i Kin. 1 2, 32 — -1353: and Hal- 
 let's Note ; 2, 5. 
 
 I Chron. i, 17. 
 
 it will foon appear, that there is an omiiTion here 
 of 2 Heb. words, preferved in i Heb. MS ; which 
 are neceflfary to fhew, that Uz^ Hid &c. were the 
 fons, not of Shem^ but of Aram. See Gen. 10, 23. 
 And by another omiflion, in ver. 36, Timna is now 
 made a [on of Eliphaz, tho' really his concubine. See 
 Gen. 36, 12. 
 
 I Chron. 6, 13 ( 28. ) 
 
 A (Irange miftake here has been pointed out by 
 the very learned Joseph Mede: namely, that the 
 word 'pNV Joel is here omitted, which was the name 
 of Samuel's fird-born; and that 'JD'T et fecundus is 
 now turned into Vajhni. See i Sam. 8, ?, and Differt. 
 Gen. p. 5 1 . 
 
 I Chron. 8, 28 — 38 and 9, 34 — 44. 
 
 The fame Genealogy is here unexpectedly repeat- 
 ed ; but the repetition brings with it this advantage, 
 that it will corred feveral corruptions. An exadt 
 view of thefe two pafTages will reliore fome whole 
 Words, in different verfes : particularly, and Mik' 
 loth^ now wanting at the end of 8, 3 1 ; as well as 
 and Ahaz^ now wanting at the end of 9,41. See 
 the whole comparifon minutely dated, in my Edition 
 of the Heb. Bible ; vol. 2, pag. 6^j. 
 
 I Chron. 11, 13. 
 
 Amongft the parallel places, a comparifon of 
 
 which may be of very confiderable fervice, fcarce 
 
 any pafTages will more effedually corredl each other 
 
 than the Catalogue of David's mighty men ; as it now 
 
142 Remarks on fekdt Pajfages in 
 
 Hands in 2 Sam. 23, 8—40, and alfo in this chapter. 
 This Catalogue was the chief fubjed of my ift 
 T>i£ertation on the Heb. Text, And I prefume it was 
 there proved, (p. 128 — 144) that about 34 Heb. 
 words have been loft out of this part of the paffage 
 in Chronicles ; which are happily preferved in SamueL 
 The chief point of proof is this — that the Cata- 
 logue divides thefe ^j Warriors into the Captain- 
 General, a firft Three, a fecond Three, and the re- 
 maining 30 : and yet, that the 3d Captain of the 
 firft Ternary is now here omitted. The following 
 juxta-pofition will ftiew the whole deficiency, and 
 properly fupply it. Note, that Jafioheam., the ift 
 Captain of the firft Ternary had been already men- 
 tioned ; and that the hiftory is here fpeakingof the 
 2d Captain, namely Eleazar. 
 
 2 Sam. 23, 9. And after him was EIeazar,the fon of Dodo, 
 1 Chro. 11,12. And after him was Eleazar, the fon of Dodoy 
 
 S. the Ahohite, one of the 3 mighty men 
 
 C. thi Ahohite, who was one of the 3 mighties. 13. He 
 
 S. with David when they defied the Philiflines 
 
 C. was with David at Pafdammim, and there the Philiflines 
 
 S. that were there gathered together to battle, and the men 
 C. were gathered together to battle, 
 
 S. of Ifrael were gone away. xo. He arofe, and fmote the 
 
 S. Philiflines until his hand was weary, and his hand clave 
 C. 
 
 S. unto the fword ; and the Lord wrought a great vi£lory 
 C. 
 
 S. that day : and the people returned after him only to fpoil, 
 
 C. 
 
 S. II. And after him was Shammah, thefonof Agee 
 
 C. 
 
THE OLD TESTAMENT. 143 
 
 S. the Hararite : and the Phlliftines were gathered together 
 C. 
 
 S. into a troop, where was apiece of ground full of lentiles: 
 C. where was a parcel of ground full of barley y 
 
 S. and the people fled from the Philiftines. 12. But 
 
 C. and the people fied from before the Philijiines. 14. Jnd 
 
 S. he ftood in the midft of the ground, and defended 
 C. they fet themfehei in the midjl of that parcel^ and delivered 
 
 S. it, and flew the Philiftines : and the Lord wrought 
 C. //, and flew the PhUi/lines : and the Lord faved them by 
 
 S. a great vi6tory. 
 C. a great deliverance. 
 
 2 Chron. 9, 12. 
 
 And Solomon gave to the queen of Sheba all her de- 
 fire^ "johatjoever fhe afked^ befides that which she had 
 BROUGHT UNTO THE KING. It being not eafy to 
 believe, that Solomon gave back to this Queen her 
 own Prefents ; we are prepared to accept thankfully 
 the fad: as Hated in the parallel place: i Kin. 10,1^, 
 And there we read, that Solomon gave her all Ihe 
 afked, befides that which he gave her of his royal 
 
 2 Chron. 13, 3. 
 
 Abijah fet the battle in array, with an army of 
 400,000 chofen men \ againft Jeroboam, with 800,000 
 chofen men ; mighty men of valour. And ver. 1 7 tells 
 us, that there fell down flain of Ifrael 500,000 
 chofm men. Thefe prodigious numbers have been 
 confidered at large, in my 2d Diflertat. on the Heb. 
 Text, p. 196 — 219: where many authorities are 
 produced, for believing, that the 3 numbers here 
 
 were 
 
144 Remarks on feleB Paffhges in 
 
 were originally 40000, 80000 and 50000 : as flated 
 in the excellent edition of the Vulgar by Sixtus v, 
 in 1590. 
 
 2 Chron. 19, 8. 
 
 — and for controverfies, when thev returned to Je- 
 rufalem. Mr Hallet (2,76) has well obferved here, 
 that it is difficult to know, who they were that re- 
 turned to Jerufalem. He alfo Ihews, that the word 
 ^'2}V''^ mud have been antiencly OCHS agreeably to 
 the Gr. verfion ; thus — and for the controverfies of 
 the inhabitants of Jerufalem. He fhould have added, 
 that, if the laft word had meant to Jerufalem^ it 
 would moil probably have been "cSl^y^ht as it is 
 in verfe i of this fame chapter. 'Tis Hill more 
 ftrange, that even the true word for and the inhabi- 
 tants of is abfurdly tranflated and they returned to^ 
 in ch. 34,9. 
 
 2 Chron. 21, 2. 
 
 — Jehofhaphat^ king of Israel. It would be an 
 affront to the fcriptural reader, to endeavour to 
 prove, that JehofJjaphat was king of Judah. And it 
 will beunneceffaryto point out the notoriety of this 
 corruption •, any further than by barely adding, that 
 this corredion is fupported by about 30 Heb. MSS 
 and all the antient Verfions. 
 
 2 Chron. 21, 12. 
 
 And there came a writing to him, from Elijah the 
 prophet, faying &c. This Letter to king Jehoram 
 was written in the 6th year of his reign ; becaufe he 
 reigned 8 years, and it was written 2 years before 
 his death. See iChro. 21-, 15,19,20. But then, 
 Elijah had been taken up to Heaven about 13 years 
 before the time of this writing. For the Afcenfion is 
 
THE OLD TESTAMENT. I4P 
 
 recorded in the 2d ch. of the 2d book of Kings 5 
 and the chapter following fays, that Jehoram king 
 of IlVael began to reign in the i8th year of Jeho- 
 iliaphat : confequently the Ajcenfion took place about 
 7 years before the death of Jehofhaphat, who reigned 
 25 years. If therefore this Letter was written fo 
 long after Elijah's Afcenfion ; it will readily be al- 
 lowed that the writer of it was ( not Elijah^ but ) 
 Elisha — a corredion, which feems abfolutely 
 neceifary ; tho' not confirmed perhaps by any one 
 MS or antient Verfion. 
 
 2 Chron. 22, 2. 
 If there ever was a corruption made, in any an- 
 tient book J fuch a thing muft be admitted here, 
 'Tis here affirmed at prefent, that Aha-ziah^ when he 
 began to reign, was forty and two years old. 'Tis 
 alfo faid, that his father Jehoram was 40 years old, 
 at his death : fee 2 Kin, 8, 1 7 and 2 Chro. 2 1 ; 5 & 
 20. And, if both thefe circumftances could be true; 
 it would then follow, tho' a very ftrange confequence, 
 that Ahaziah was born 2 years before his father ! 
 'Tis happy therefore, that this corruption is cor- 
 redled by 2 Kin, 8, 26 -, where the number is ftill right 
 TWENTY and tzuo. As to the old Verfions ; they all 
 agree with this reading in Kings \ the Vulgat only 
 agrees with the prefent reading in Chronicles, The 
 Syr. and Arab, confirm here the num. 22. And, tho* 
 the words x.c^ dvo are now wanting in the Vat. and 
 Alex, copies, yet both thefe copies read ciKocrt. 
 And, as it is compleatly «xocr< xa/ Jlo in the Al- 
 dine edition ; fo is it, fully and compleatly, in at 
 lead 3 Gr. MSS — n°. 7, Royal library, and in a 
 MS of the Carmelites, at Paris j alfo in the Vatic. 
 K MS 
 
146 Remarks on feledi PaJJages in 
 
 MS 330. 'Tis likewife remarkable, that this true 
 number is found in the Margin of the very excel- 
 lent Heb. MS at Vienna, n°. 590. See my Dijfert. i, 
 p. 97; and Dijfert. Gen, p. 51. 
 
 2 Chron. 28 -, 22, 23. 
 On this place is the following valuable obferva- 
 tion of Mr Hallet ; 2, p. 78. " This paflage greatly 
 " furprized me. For the facred Hijlorian himfelf is 
 " here reprefented as faying, that the Gods cf Da- 
 *' mafcus had fmitten Ahaz. But 'tis impofTible to 
 '* fuppofe, that the infpired author could fay this. 
 " For the Scripture every where reprefents the heathen 
 *' idols as nothing and vanity ; and as incapable of 
 " doing either good or hurt. All difficulty is avoid- 
 " ed, if we follow the old Heb. copies, from which 
 " the Gr. tranQation was made ; which is — And 
 " Ahaz said, / will feek to the gods of Damafcus, 
 '•^ who fmote me. And then it follows, both in 
 " Hebrew and Greek — He faid moreover, Becaufe 
 •' the gods of the kings of Syria help them ; therefore 
 " will 1 facrifice to them, that they may help me.^* 
 
 2 Chron. 36; 22, 23. 
 This book of Chrojiicles gives us the hiflory of the 
 Jews, from David to the Babylonip Captivity : and 
 at this period of the Jewilh Monarchy, we might 
 have expeded to find this Extraft from the public 
 Regifters to have been concluded. But there arc 
 now, at the end of the book. Two Verfes, not clu'o- 
 nologically conneded with the preceding, which 
 begin the Decree of Cyrus ; and leave it quite unji' 
 nijhed, breaking off in the very midji of a fentence. 
 Proofs have lately been given, that there are yet ex- 
 tant fome Heb. MSS, in which the book of Ezra 
 
THE OLD TESTAMENT. 147 
 
 immediately follows that of Chronicles : fee DiJJert. 
 Gener. n°. 93, and 431. It therefore can fcarcc be 
 doubted, but that fome antient tranfcriber, having 
 Irim^^d Chronicles at ver.21, without leaving the dif- 
 tance ufual between different books, wrote on from 
 the beginning of Ezra : but that, on finding his 
 miftake, he broke off abruptly ; and fo began Ezra 
 again at the cuftomary diftance — without publilh- 
 ing his error, by erafing or blotting out what he had 
 carelefsly fubjoined to Chronicles. The reader will 
 fee, how llrangely this book now ends -, when he 
 compares the conclufion here with the beginning of 
 the next book. 
 
 Chro. Now in the firft year of Cyrus, Jehovah ftirred up 
 Ezra. Now in the firji year of Cyrus., Jehovah Jlirred up 
 C. the fpirit of Cyrus ; fo that he made a proclamation, 
 E. the fpirit of Cyrus \ fo that he made a proclamation^ 
 
 C. faying. " Thus faith Cyrus : Jehovah, the God of 
 E. faying, " Thus faith Cyrus : Jehovah, the God of 
 
 C. " heaven, hath given me all the kingdoms of the earth ; 
 E. " heaven, hath given me all the kingdoms of the earth -, 
 
 C. " and he hath charged me to build him an houfe in Jeru- 
 E. *' and he hath charged me to build him an houfe in Jeru- 
 
 C. "falem, which is in Judah. Who is there among you, 
 E. '■^ falem, which is in Judah. Who is there among you^ 
 C. *' of all his people ? Jehovah his God be with himj and 
 E. '■^ of all his people ? Let his God he with him j and 
 C. " let him go up 
 E. ''^ let him go up to Jerufalem, which is in Judah ; and 
 
 C. 
 
 E. build the houfe of the Lord God of Ifrael (he is the God) 
 
 C. 
 
 E. which is in Jerufalem. Andwhofoeverremaineth in anyplace. 
 
 C. 
 
 E. where he fojourneth, let the men of his place help him &c. 
 
14S kemarks on feleB Pajfages in 
 
 Ezra I, 7 — II. 
 
 In thefe verfes is an account of the number and 
 quality of the Sacred Veflels, reftored to Jerufalem by- 
 Cyrus J but the account is now become exceedingly 
 inaccurate. Nothing can prove this more clearly, 
 than the great want of confiftency between the par- 
 ticulars of the account and its own fum total ; for 
 the total is now 5400, tho* the particulars amount 
 to no more than 2499. -^^^ "^ accoLint of thefe 
 Veflels been preferved, but in this chapter only j 
 the true folution of this difficulty might have been 
 impoflible. But another and more exad account is 
 happily found in the 2d ch. of the ift Apocryphal 
 book of Efdras : and a fhort comparifon will foon 
 difcover the truth ; efpecially, as the total now in 
 Ezra bears flrong teflimony in favour of Efdras, 
 See Diflert. 2, on Heb. Text; p. 213, 508. 
 
 
 '"Chargers, gold 
 Chargers filver 
 
 Knives 
 
 Bafons, gold 
 Bafons, 2d fort 
 Other Veflels 
 
 30 
 
 1000 
 
 29 
 
 30 
 
 410 
 1000 
 
 called 5400 
 but only 2499 
 
 1000 
 
 1000 
 
 29 
 
 30 
 
 2410 
 
 1000 
 
 Cups, gold. 
 Cups, filver. 
 Cenfcrs, filver. 
 Vials, gold. 
 Vials, filver. 
 Other Veflels. 
 
 5469 called 
 truly fo called. 
 
 Ezra 2, I &c. 
 
 The advantage, derived from a fecond copy of the 
 facred Veflels, leads us to be thankful for two other 
 copies of the Catalogue, in which are recorded the 
 Names and Numbers of thofe Jews, who returned 
 from Babylon, in the firll year of Cyrus ; which 
 copies are now preferved in Ezra 2, 1—67 i in Ne- 
 
THE OLD TESTAMENT. 
 
 149 
 
 hm. 7, 6—6g ; and in i Efdras 5, 7 — 43. Thefe 3 
 copies have been already compared, in my 2d Differt. 
 on the Hcb. Text, p. 508 — 514. From the triple 
 comparifon, there made, I fhall here give only the 
 beginning \ tho* the whole of it affords ftiil more 
 ample conviilion. 
 
 Ezra 
 
 '■' 
 
 Nehemiah. 
 
 Efdras, 
 
 
 [the chief men] 
 
 Zerubbabel 
 
 Zerubbabel 
 
 Zorobabel 
 
 Jefhua 
 
 
 Jefhua 
 
 Jefus 
 
 Nehemiah 
 
 
 Nehemiah 
 
 Nehemias 
 
 Seraiah 
 
 
 Azariah 
 
 Zacharias 
 
 Reelaiah 
 
 
 Raamiah 
 
 Reefaias 
 
 
 
 Nahamani 
 
 Enenius 
 
 Mordecai 
 
 
 Mordecai 
 
 Mardocheus 
 
 Bilihan 
 
 
 Bilihan 
 
 Beelfarus 
 
 Mifpar 
 
 
 Mifpereth 
 
 Afpharafus 
 
 Bigvai 
 
 
 Bigvai 
 
 Reelius 
 
 Rehum 
 
 
 Nehum 
 
 Roimus 
 
 Baanah 
 
 
 Baanah 
 
 Baana 
 
 
 THE CHILDRE 
 
 N OF 
 
 Parofh 
 
 2172 
 
 Parofh 2172 
 
 Phoros 2172 
 
 Shephatiah 
 
 372 
 
 Shephatiah 372 
 
 Saphat 472 
 
 Arah 
 
 775 
 
 Arah 652 
 
 Ares 756 
 
 Pahath-moab 
 
 » 2812 
 
 Pahath-moab 2818 
 
 Phaath-moab 2812 
 
 Elam 
 
 1254 
 
 Elam 1254 
 
 Elam 1254 
 
 Zattu 
 
 945 
 
 Zattu 845 
 
 Zathui 945 
 
 Zaccai 
 
 760 
 
 Zaccai 760 
 
 Corbe 70s 
 
 Bani 
 
 642 
 
 Binnui 648 
 
 Bani 648 
 
 Bebai 
 
 623 
 
 Bebai 628 
 
 Bebai 623 
 
 Azgad 
 
 1222 
 
 Azgad 2322 
 
 Sadas 3222 
 
 &c. 
 
 
 &c. 
 
 &c. 
 
 Whole 42 
 
 :,36o 
 
 Whole 42,360 
 
 Whole 42,36(3 
 
150 Remarks on feletl Pajages in 
 
 Nehem. 9, 17. 
 
 — and [ in their rebellion ] appointed a captain 
 to return to their bondage. The whole impropriety of 
 this paflage does not appear, till the words are re- 
 duced to their proper order ; thus — and appointed a 
 captain to return to their bondage in their rebellion. But 
 here it muft be added ; that, if the word DHDl 
 could fignify in their rebellion., yet the Gr, verfion 
 ihews clearly, that the reading was antiently DnVDl 
 in Egypt. This curious emendation is confirmed by 
 the excellent Vienna MS, where the text has this 
 word clearly ; alfo by the very firft printed Edition ; 
 and laftly, by Numb. 14, 4 — let us make a captain, 
 and let us return into Egypt. 
 
 Nehem. 9, 35. 
 
 For they have not ferved thee in their kingdom. 
 On this paflage a late eminent Prelate has made this 
 remark : The fenje, I thinks requires that the Septua- 
 gint reading jhould be here preferred^ ivhich fays iv l3oi- 
 <riXeio(, (ra in thy kingdom. And this the Syr. and Ar. 
 'verfions follow. To thefe authorities Bp Warburton^ 
 had he been now living, might have added another ; 
 namely, that of at lead one of the blind Hcb. MSS. 
 See Divine Legation \ book 4, fed. 6 ; book 5, fed. 
 3 ; and Fref. to The Bo3lrine of Grace: with a Note, 
 fubjoined to my Sermon on Ifai. 7, 14; pag. 98. 
 
 Efther 3, 7. 
 
 In the firfi month, that is the month Nifan^ in the 
 twelfth year of king Ahafuerus, they cafi Fur^ that is 
 the lot, before Haman, from day to day and from month 
 to month [ o^qi ctTroKiaUj iv f^ioi. Jj^e^c: to yivos Mct^^o- 
 
THE OLD TESTAMENT. I5I 
 
 TH fA,vivc?j eg ] of month the twelfth^ that is the month 
 Adar. We fhall fee the utility of the many words 
 here preferved in the Gr. verfion, and the real omif- 
 fion of them in the Heb. text ; if we obferve, that 
 this verfe now fets forth the method ufed by Ha- 
 man, in confulting by Lot, for feveral Months to- 
 gether, that fo he might fix on the mofi lucky Layy 
 for this deftrudlion of the Jews. But the confe- 
 quence of thefe frequent confultations, as to any 
 one Day at laft fixed upon, and what that particular 
 Day in fa6t was, is only told us by the Gr. ver- 
 fion. And the latter part of the words, above quoted 
 from thence, is alfo necelTary, to introduce with any 
 fenfe the laft words ftill in the Hebrew — [and 
 
 THE LOT FELL ON THE FOURTEENTH DAY OF 
 
 month] the twelfth, that is the month Adar, For 
 the fubftance of this remark, I am indebted to my 
 late very learned Friend Mr Chapple, of Exeter, 
 
 The book of JOB. 
 
 This Book is univerfally and juftly admired ; tho' 
 it appears at prefent inconfiftent in fome paflages, 
 and in many others is now very obfcure, Thefe in- 
 confiftences and obfcurities we muft, all of us, wifh 
 to fee removed : and whilft it is the duty of the 
 learned to contribute their obfervations, it is the duty 
 of others to encourage and promote fuch truly -lau- 
 dable undertakings. It is by no means intended here 
 to offer a -perpetual Commentary, but only detached 
 remarks on fome particular paflages ; and thefe I 
 fhall introduce with a few general matters, expref- 
 five of my own opinion. 
 
152 Remarks on feleB Pajfages in 
 
 1. My opinion is, that Job was i? real per Jon^ and 
 not an imaginary or fiditious chara6ler : as appears 
 to me certain, upon the authority of Ezekiel\ who 
 reckons Joh with 2 other illuftrious perfons, both of 
 them certainly real, Noah and Daniel: fee ch. 14, 
 verfes 14 & 20. 
 
 2. When Job lived, feems deducible from his 
 being contemporary with Eliphaz the Temanite-, thus : 
 
 Abraham 
 
 I 
 
 Ifaac 
 
 
 II ^ ■ 
 
 
 
 2 
 
 Efau Jacob 
 
 3 
 
 Eliphaz Levi 
 
 4 
 
 Teman Kohath 
 
 5 
 
 Eliphaz, Temanite Amram 
 
 
 Mofes 
 
 — 2 
 
 3 
 
 4 
 
 Job 5 
 
 3. Where Job lived, namely m Idumea (Edom) 
 fouth of Judea, between the Dead Sea and the 
 Eaftern tongue of the Red Sea, feems proved by 
 the learned Author of the Le^ures on the Heb. Poetry : 
 fee Pr^le^. ^2, Edit. 3-, pag. 414 — 418. 
 
 4. As Job lived at the fame time with Eliphaz the 
 temanite ^ and probably with Amratn^ the father of 
 Mofes ; the ftory of Job's fortunes was very recent, 
 and muft have been much talked of, in the time of 
 Mofes. And when we refleft, that Mofes, after living 
 many years in Midian^ fpent near 40 years more on 
 the very borders of Idumea ; we fhall be Itrongly 
 inclined to fuppofe, that Mofes himfelf was the Au- 
 thor of this Book. To Him it has been afcribed by 
 very many of the learned, both Jews and Chriftians. 
 
 * Mr Heath places Job's death about \ ^ years before the 
 Exodus, Pref. p. 23, 
 
THE OLD TESTAMENT. 1 53 
 
 On His authority it might well be admitted amongft 
 the facred Boaks, and would be received with due 
 veneration. And, perhaps, the more frequent ad- 
 mifllon of IVords, not commonly ufed in Hebrew 
 elfewhere, may be beft accounted for, by fupponng 
 the book written in the neighbourhood of Chaidea 
 and Arabia, and as celebrating 2LnIdumean hiftory :* 
 at lead, this argument will have weight with all thofe, 
 who confider this Poem as equal in antiquity to the 
 age of Mofes. See on this fubjed: Grey, Lib. Job. 
 pr^ef. p. 12 : Obfervationes Mifcell. in Job. (Boullier) 
 8°. Jmfiel. p. 6; Peters on Job; p. 131 : Lowth, 
 TraleSi.Q^i : and Michaelis, Epimetron, p. 185^ — 195. 
 5. It is my opinion, that the Speeches of Job and 
 his Friends, after being originally delivered in Profe, 
 have been faithfully reprefented, as to the fubjlance 
 of them, in this beautiful Poetry : which feems to 
 me to bear no fmall reiemblance, in theconftrudion 
 of it, to the Song of Moses, in Beuteron. ch. 32. 
 As to any remarkable Samenefs in the exprefllon, be- 
 tween Mofes and the author of this Poem, one proof, 
 hitherto perhaps undefcribed, may be here fpecified. 
 'Tis well known, that the fenfe of Heb. verbs is 
 changed by the converfive particle, either prefixed 
 to the verb itfelf, or to fome previous word in the 
 
 * Note, that all the Chaldaijtns &c, now in this book, may 
 not have obtained there originally. For the author himfelf 
 would fcarce have given to the lame word { for verba ) the 
 Chaldee from \hx^ 13 times, and yet the Heb. form C3*^Q 10 
 times. And as to the 2 inftances of 'li' ufed for "lli'N ( 151 30 
 & 19, 25 ) thefe will not prove ihis book fo late as the Capti- 
 vity : unlefs the 5 fimilar inftances, which are now in Judges 
 (chapters 5,6, 7 and 8) will prove the equally -late age of 
 that book ; and unlefs the inftance of CDJliiQ ( 6, 3 ) will alfo 
 overthrow the Antiquity of the book of Genejis. 
 
154 Remarks en feledi Pajfages in 
 
 fame hemiftic. And it has often been obferved, that 
 a preter verb is fometimes ufed by the prophets, to 
 exprefs the certainty of an event then future. But 
 the circumftance, here to be noted, is — that a verb 
 future is ufed to exprefs a pafl adlion, not lefs than 
 9 times in one ch. of Job ; and alfo 9 times in one 
 ch.oi Mofes. Seejckig; 2,3,7,12,13,22,24,24, 
 25; ^Deut.22; 10,10,10,10,12,13,16,16,17.* 
 6. Laftly ; as to the Argument of this book : it 
 teaches the great and important duty of Submijfion to 
 the IVill of God. And the Encouragement is, that 
 every good man, fuffering patiently, will be reward- 
 ed : fmce even Job was rewarded abundantly ; tho' 
 he fometimes heavily lamented-, and tho' he even ac- 
 cufed God as unjuji, on account of the uncommon 
 SUFFERINGS infli6led on a man of his uncommon 
 
 INTEGRITY. 
 
 This Integrity^ or Rightoufnefs, of Job's charadter 
 being refolutely maintained by Job himfelf •, and the 
 whole Poem turning on the multiplied Mtferies of a 
 man eminently good : the grand difficulty thro' 
 
 * Other inftances occur both in Job and the Pentateuch. See 
 Job 1,5: 3; 11,16: 4, :6 — and Exod. 15; 7, i 2 : Num. 23, 
 7 : 24; 7, 26. Not that this mode is confined to the books 
 already quoted. For it occurs alfo in Jud. 5 ; 28, 29, 30 j and 
 in Ifai. 1,21 &c. But this idiom, ht'mg /eldom found elfe- 
 where, and yet being found fo often, and within fo few verfes, 
 both in the Pentr,t. and Job, certainly adds fome weight to the 
 opinion, that thefe books came from the fame Writer. Add — 
 that the argument here does not relate to fuch futures, as may 
 fignify in the prefent tenfe ; of which the inftances are nume- 
 rous. Nor does it relate to fuch futures, as are probably cor- 
 rupted ; or where the converfive Fau is now omitted. See 
 zSam. 22; 5,8,14,16; compared with Pfal.iS,^ &c : in 
 pag. 596 of Vol. I, in my Edition of the-Hcb. Bible. 
 
THE OLD TESTAMENT. 1 55 
 
 the Poem feems to be — how thefe pofitions can 
 confift with the feveral paflages, where Job is now 
 made to own himfelf a very grievous Sinner. Let this 
 matter, as it is of fufficient moment, be here care- 
 fully attended to. 
 
 In ch. 7 ; 20, 2 1 he fays — / have finned ; what 
 Jhall I do unto thee, O thou prefcrver of men ? — l^Fhy 
 doji thou not pardon my tranfgrefion^ and take away 
 mine iniquity ? In 9, 20 — If I jujiify myfelf^ mine own 
 mouth Jhall condemn me : if I fay, I am perfect, it 
 Jhall alfo prove me psrverfe. — 28. / hiow^ that thou 
 wilt not hold me innocent — 30. If I wafo my f elf with 
 fnow- water 531. Yet floalt thou plunge me in the ditchy 
 and mine own clothes Jhall abhor me. Laftly ; in 42^ 
 6 — / abhor myfelf, and repent in duft and aJJjes. 
 Whereas, he fays, in ch. 10, 7 — Thou knoweji^ that 
 I am not wicked. 13, 15 — / will maintain mine own 
 ways before him. — 18. / know, that I f jail be jujii- 
 fied. 23, 10 — He knoweth the way that I take ; when 
 he hath tried me, I foall come forth as gold. — 11. My 
 foot hath held his fteps ; his way have 1 kept, and not 
 declined. And laftly: in 27,5 — Till I die, I will 
 not remove my integrity from me. — 6. My right eouf- 
 nefs I hold faft, and will not let it go ; my heart f jail 
 not reproach me, fo long as I live. 
 
 And now, if any one, afcribing thefe contrarieties 
 to Job's inconfiftency with himfelf, fhould pro- 
 nounce him right in owning himfelf a great finner, 
 and wrong in pleading his own Integrity : he will 
 foon fee it neceffary, to infer the contrary. Had Job 
 really been, and owned himfelf to be, a great Sin- 
 ner; his great Sufferings had been then accounted 
 for, agreeably to the maxims of his Friends : and 
 
 all 
 
156 Remarks on fekB Paffages in 
 
 all difficulty and difpute had then been at an end. 
 But as the whole Poem turns on Job's uncommon 
 Goodnefs^ and yet uncommon Mifery •, fo this Good- 
 ttefs or Innocence, this Right eoufnefs or Integrity, is not 
 only infifted upon by Job, but exprefsly admitted by 
 God himfelf, both in the beginning of this book 
 and at the end of it. See i ; 8, 2 1 : 2,3: and 42 ; 
 7, 8. That Job did not here plead guilty^ or contra- 
 did the afTeveration of his Innocence, appears further 
 from the fubfequent Speeches. So Bildad, who fpoke 
 next, underflood him : ch. 8, 6. So Zophar under- 
 ftood him : 1 1, 34. So Eliphaz, to whom he fpoke 
 the former words, underflood him likewife : 15-, 13, 
 14. And laftly ; Elihu, after hearing all the replies 
 of Job to his friends, tells him {^"i', 8, 9 ) — Surely 
 thou haft fpoken in mine hearing •, and I have heard 
 the voice of thy zvords, faying : I am clean, without 
 tranfgreffion \ lam innocent, neither is there iniquity in me. 
 
 If therefore this Inconfiilency, in Job's declara- 
 tions concerning himfelf, cannot have obtained in 
 this book at firft -, it muft arife from fome mifrepre- 
 fentation of the true Senfe. And as it relates to Job's 
 confeffion of guilt, expreffed in the 3 chapters 7, 9, & 
 42 ; on thefe paffages I fhall here offer fome remarks 
 — in hopes of removing one of the greateft general 
 difficulties, which now attend this Poem. 
 
 As to the firfl inftance : Job appears, at leafl from 
 our Eng. verfion of ch. 7, 20, to be confefTmg his 
 fms to God\ whereas he is really fpeaking there, in 
 reply, to Eliphaz : and 'tis obvious, that the fame 
 words, applied thus differently, mufl carry very dif- 
 ferent ideas. Who does not fee the humility and for* 
 row, with which Job would fay, / have ftnned againjl 
 
 thee 
 
THE OLD TESTAMENT. 157 
 
 thee^ O God ? and yet fee the refentment and force, 
 with which he would fay to Eliphaz — I have finned^ 
 you fay — but, granting this, what is it to vou ? 
 to ( or again ft ) thee, E l i p h a z, what crime have 
 I committed? That Job, in other places, repeats iro- 
 nically, and confutes by quotings the fayings of his 
 Friends, will appear hereafter. 
 
 Eliphaz had been attempting to terrify him by the 
 recital of a Fifwn, and the long fpeech of a Spirit : 
 4, 12—21. Job, in reply ( 6; 15—27 ) complains 
 of the cruel treatment he had begun to experience 
 from his nominal friends and falfe brethren : and 
 ( 7, 14 ) particularly complains, that ( Eliphaz) had 
 terrified him with dreams and vifwns. Job then goes 
 on ( 7 ; 17 &c. ) IVhat is a miferable man, like my- 
 felf, that thou makeji Jo much of him / ( i Sam. 26,24.) 
 that thou fettejl thy heart upon him ! that, with fuch 
 officious affedlion, thou vijiteji him every morning-^ 
 and art trying him every moment ! How long will it he^ 
 Uill thou depart from me ; and leave me at liberty to 
 breathe, and even fwallow dozvn my fpittle ! You 
 fay, / muji have been a Sinner •, what then ? I have 
 not finned againft thee ! thou fpy upon 7nankind I 
 Why hajl thou fet up me -, as a butr, or mark, 10 fijoot 
 at ? Why am I become a burden unto thee * ? Why not 
 Tdithtr overlook my tranfgrejfion, and pafs by mine ini- 
 quity ? I am now finking to the duji ! To morrozv, per- 
 haps, I Jhall be fought in vain ! 
 
 As the firfl part of this difficulty arofe from Job's 
 firft reply to Eliphaz ; the fecond part of the fame 
 difficulty arifes from Job's firft reply to Bildad, in 
 ch. 9 : where Job is now made to fay, as foUoweth 
 
 * So the Greek Verfion : and thus both Grey and Houbig^fit ; 
 with Ladvocat, in Tbejis Sorbon. 176^, p. 2:. 
 
158 Remarks on feledl Pajfages in 
 
 — V. 2 and 4 : How frjould man he jiift zvith God? 
 Who hath hardened himfelf againji Him, and profpered ? 
 
 — ver. 20: If I jujiify my [elf mine own mouth /hall 
 £07tdemn me — with many other felf-acciifatory ob- 
 fervations, which have been ah-eady quoted from 
 verfes 2.S, 30 and 31. Now this chapter, which in 
 our prefent verfion of it, is very unintelligible, will 
 perhaps recover its original meaning, and prove 
 beautifully confiltent, upon thefe two principles — 
 that, from verfe 2 to 22, Job is really expofing his 
 Friends^ by ironically quoting fome of their abfurd 
 maxims — and that, in verfes 28 and 31, he is fpeak- 
 ing, not to God, but in reply to Bildad. 
 
 Thus, in ver. 2 — / knew it is fo of a truth i. e. 
 Verily I perceive, that ( with you ) the matter flands 
 thus ; As, how Jljall man be jujt with God — and 
 again — God is omnipotent; which is granted, and 
 enlarged upon. Verfes 15 and 16 ftrongly confirm 
 the idea of Job's irony on the maxims of his Friends : 
 thus — Whom (i.e. God) I am not to anfwer^ yoii 
 fay, even thd" I were righteous •, but I am to make fup- 
 plication to my judge. Nay : if I have called to God, 
 and he hath really anfwered me ; I am not to believe, 
 that he hath heard my voice. Becaufe &c. So again, 
 as to verfes 20, 21, 22 : If I juflify my f elf, then you 
 fay, my own mouth proves me wicked I If I fay, I am 
 perfect ; then // proves me perverfe ! And even fup- 
 pofing, that I am perfe^ and upright ; yet am I not 
 to know it ! In fliort : My foul loatheth my very life 
 i. e. I am almoft tired to death with fuch nonfenfe. 
 Whereas the one fole true conclufion is this, which 
 therefore I reiolutcly maintain — " God destroyeth 
 "the perfect and the wicked." And, as to 
 
 verfes 
 
THE OLD TESTAMENT. 159 
 
 verfes 28 and 31 j the whole embarrafment attend- 
 ing them is removed, when we confider them as di- 
 redled to Bildad — who, by the vehemence of his 
 fpeech had fhewn, that he would continue to infill 
 upon Job's guilt. If I wafh myfelf in /now water ; 
 a72d make my hands ever fo clean : yet wilt thou ( Bil- 
 dad ) plunge me in the ditch &c. 
 
 Let us proceed therefore to the 3d and laft part of 
 this general difficulty j which arifes at prefent from 
 Job's confefTion, in 42, 6 : / abhor myfelf and repent 
 in duji and afhes. But, repent of what? * And 
 why abhor himfelf? He was, at that inftant, in the 
 very fituation he had been earneftly wifhing, and 
 often praying for : and was it pofTible for him not 
 to feize that favourable moment ? What he had fo 
 often wifhed was, that God would appear, and per- 
 mit him to afk the reafon of his uncommon Suffer- 
 ings. SeeiO;2: 13 ; 3 and 18 to 23 : 19,7: 23; 
 3 — 10: 31 ; ^C) — ^j : &c. And now, when God 
 does appear ; we fee, that Job, immediately atten- 
 tive to this matter, refolves to put the queftion and 
 declares this refolution — Hear^ I befeech thee -, and 
 I will fpeak : I will demand of thee, and declare thou 
 unto me. I have heard of thee by the hearing of the 
 ear ; but now mine eye fee th thee. What now becomes 
 of Job's qucfiion ? Does he put any ? Far, at pre- 
 fent, are the next words from any fuch meaning ; 
 at lead, in our prefent verfion : for there the verfe 
 expreflies nothing but forrovj for fin, which fets the 
 Poem at variance with itfelf : it alfo lofes all fight 
 of the quejiion, for which the Poem had been prepa- 
 
 * Si vertas pcenitentiam egi, cum Deo mox locuturo pugnabis i 
 qui bis tejlatur^ nihil fecijfe Job, aut vero dixiJJ'e, quod ejfet pani- 
 Untid dignum. Houbigant. 
 
i6o Remarks on JeleB Pajfages in 
 
 ring, and which Job himfelf declares he would now 
 put 1 Add, that in the firft of thefe 2 lines, the verb 
 does not fignify / abhor myfelf— that the firft hemiftic 
 is evidently too fhort — and that the 2d is not 
 properly i n duji (but upon dujl ) and ajhes. 
 
 It is therefore fubmitted to the Learned, whether 
 the reiloration of 2 Letters, which, at the fame time 
 that they lengthen the line, will remove the incon- 
 fiftency, and give the very queftion here wanted, 
 be not ftrongly and effeftually recommended by the 
 Exigence of the Place. As p bv is properly there- 
 fore, and riD by ( 10, 2 ) is wherefore-, nD was 
 eafily dropped before p : it not being recoUedled, 
 that p here is conne6led ( not with the prepofition 
 before it, but ) with the verb ( after it ) and figni- 
 fies hoc modo. The true reading, therefore, and the 
 true fenfe, 1 humbly conceive to ftand thus — 
 
 ^n^?n »i'y nnvi 
 D^f^:^e ]d ( hd ) bv 6 
 
 4. Hear, I befeecb thee, and I will /peak ; 
 
 / will demand of thee, and declare thou unto me, 
 
 5. / have heard of thee by the hearing of the ear ; 
 but now mine eye feeth thee. 
 
 6. Wherefore am I thus become loathfome ; 
 and am fcorched up, upon duJl and afhes ? * 
 
 * See 7, 5 : My flefti is clothed with worms, and elods of 
 dull ; my flcin is broken, ( DXD"! ) and become loathfome. And 
 30, 30 : My ikin is black upon me j and my bones are l>»rnt 
 with heat. See alfo 2, 8 : 10, 2 : i6, 15. 
 
THE OLD TESTAMENT. l6l 
 
 It will immediately be here objeded, that the 
 Poem could not poffibly end with this Queftion 
 from Job : and, among other reafons, for this in 
 particular — becaufe we read in the very ndxt verfe, 
 ibai, after the Lord had fpoken thefe words unto 
 Job &c. If therefore the laft Speaker was not Job^ 
 but THE Lord; Job could not originally have 
 concluded the Poem, as he does at prefent. 
 
 This objedion I hold to be exceedingly impor- 
 tant ; and indeed to prove decifively, that the Poem 
 muft have ended at firfl with fome fpeech from God. 
 And this remark leads direftly to a very interefting 
 enquiry — What was at firft the conclufwn of this 
 Poem. This may, I prefume, be pointed out and 
 determined, not by the alteration of any one word, 
 but only by allowing a diflocation of the 14 verfes, 
 which now begin the 40th chapter. Chapters 38, 
 39, 40 and 41 contain a magnificent difplay of the 
 Divine Power and Wifdom, in the works of the 
 Creation; fpecifying the Lr^;/, Raven^ Wild-Goat^ 
 Wild-Afs^ Unicorn y Peacock, OJlrich, Horfe, Hawk^ 
 Eagle, Behemoth and Leviathan. Now it muft have 
 furprized moft readers to find, that the defcription 
 of thefe Creatures is ftrangely interrupted at ch. 40, 
 I ; and as ftrangely refi-imed afterwards, at 40, 15. 
 And therefore, if thefe 14 Verfes conneft well with, 
 and regularly follow, what now ends the Poem ; we 
 cannot much doubt, but that thefe 14 verfes have 
 again found their true ftation, and ftiould be reftored 
 to it. 'Tis not pretended, that the idea of this great 
 Tranfpofition is new, it having been mentioned by 
 Mr Heath, pag. 163 &c : but I ftiall endeavour to 
 fupport it bv the following arguments. 
 
 ■ L The 
 
ibz Remarks on fekB Pajfages in 
 
 The greatnefs of the fuppofed Tranfpofition is no 
 objeftion : becaufe fo many Verfes, as would fill 
 one piece of vellum in an antient Roll, might beeafily 
 fewed in, before, or after, its proper place. In the 
 cafe before us : the 25 lines, in the firfl; 14 verfes 
 of chapter 40, feem to have been fewed in impro- 
 perly, after 39, 30 j inftead of after 42, 6. That 
 fuch large parts have been thus tranfpofed in Rolls 
 ( to make which, the Parts were fewed together ) is 
 abfolutely certain ; fee my 2d Dijferiat. p. 342, 572 
 and DiJJert. Gen, p. 72. And that this has been the 
 cafe here, is Hill more probable, for the following 
 reafon. 
 
 The lines, here fuppofed to be out of place, are 
 25 ; and contain 92 words : which might be written 
 on one piece, or page, of vellum. But the MS, in 
 which thefe 25 lines made one page, muft be fup- 
 pofed to have the fame, or nearly the fame, number 
 of lines in each of the pages adjoining. And it would 
 greatly ftrengthen this prefumption ; if thefe 25 
 would fall in regularly, at the end of any other fet 
 of lines nearly of the fame number : if they would 
 fall in after the next fet of 25, or the 2d fer, or the 
 3d, or 4th &c. Now this is adually the cafe here -, 
 for the lines, after thefe 25, being 100 or 10 1, make 
 ■ jull 4 times 25. And therefore, if we confider thefe 
 125 lines, as written on 5 equal pieces of vellum; 
 it follows, that the 5th piece might be carelefsly 
 fewed up, before the other 4. 
 
 Let us obferve alfo the prefmt Diforder of the 
 Speeches, which is this. In chapters 38 and 39 
 God firft fpeaks to Job. The end of ch. 39 is fol- 
 lowed by Jnd the Lord mifwered Job, and f aid-, when 
 
 yet 
 
THE OLD TESTAMENT. 163 
 
 yet Job had not replied. At 40, 3 — 5 Job anfwers-, 
 but he fays, he had then fpoken twice, and he 
 would add no more : whereas this was his firji reply, 
 and he fpeaks afterwards. From 40, 15 to 41, 34 
 are now the defcriptions of Behemoth and Leviathan ; 
 which would regularly follow the defcriptions of the 
 Horfe^ Hawk., and Eagle. And from 42, i to 42, 6 
 is now Job's fpeech ; after which we read in ver. 7 
 
 — After the Lord had fpoken thefe words unto Job ! 
 Now all thefe confufions are removed at once ; if we 
 only allow, that a piece of vellui;n containing the 
 25 lines (40, 1 — 14) originally followed 42, 6. For 
 then, after G o d's firft fpeech, ending with Levia- 
 than : Job replies. Then God to whom Job 
 
 replies the 2d time, when he added no more. And 
 then God addreffes him the 3d time ; when Job is 
 filent, and the Poem concludes : upon which the 
 Narrative opens regularly, v/ith faying — After the 
 Lord had fpoken thefe words unto Job &c. *" 
 
 Some lefs Tranfpofitions, in our copies of this 
 Poem, have been obferved by Dr Grey ; p. 218. 
 And there is one, which muft not be here omitted ; 
 as it is intimately connected with Job's proteftations 
 of his Integrity, and his willies to plead his caufe 
 before God. Chapters 29, 30 and 31 contain Job's 
 animated Self -Defence t, which was made neceffary 
 by the reiterated accufations of his Friends. This 
 Defence now concludes with 6 lines •, which declare 
 
 — that, if he had either enjoyed his eitates covetotijly.^ 
 
 * See a clear Diflocation of loverfcs, containing iz6 words 
 (^ times 25) in the Heb. Text ; at Iac!/. 30 ; 1 — 10: as 
 ftated in Difert. Ge^.eraL p. 11. 
 
 L 2 , or 
 
164 Remarks on JeleB P off ages in 
 
 or procured them unjujlly^ he wiflied them to prove 
 barren and unprofitaUe. This part therefore feems na- 
 turally to follow verfe 25 ; where he fpeaks of his 
 gold^ and how much his hand had gotten. The re- 
 mainder of the chapter will then confift of thefe 4 
 regular parts — ift : his -piety to God, in his free- 
 dom from Idolatry -, ver. 26 — 28 — 2dly : his benevo- 
 lence to Men, in his charity both of temper and of 
 behaviour ; 29 — 32 * — 3dly : his folemn alTurance, 
 that he did not conceal his guilt, from fearing either 
 the violence of the poor, or the contempt of the rich \ 
 33, 34 — and then 4thly ; ( which muft have been 
 the lafi article, becaufe conclufive of the whole ) he 
 infers, that, being thus fecured by his Integrity, he 
 may appeal fafely to God himfelf. This appeal he 
 therefore makes boldly ; and in fuch words as, when 
 rightly tranflated, form an Image, which perhaps 
 has no parallel. For, where is there an Image fo 
 magnificent, or fo Iplendid, as this ? — Job, thus 
 confcious of Innocence, wifhing even God himfelf 
 to draw up his Indi^ment ! that very Indictment he 
 •would bind round his Head ; and with that Indift- 
 ment, as his crown of glory, he v/ould with the dig- 
 nity of a Prince advance to his Trial 1 Of this won- 
 derful paffage I Ihaii firft give the prefent Engliih 
 verfion ; and then add a verfion more juft and more 
 intelligible. Oh that one would hear me ! Behold, my 
 
 * There feeiiiS no fenfe in the brutal wifh now exprefled in 
 ver. 31 Oh that z^s had of his fiejh, we cannot be jatiified. Job 
 is there affirming K\:i Hojpjtality lo his, neighbours : and the 
 true meaning therefore feems to be, that the men of his tnber- 
 vacle would teilify for him, faying, Where is the man, that 
 bath not been fatisfed ivith his fefh i.e. fed to the full with 
 proviJtoTis from his table. See Prov. 23, 20 : Ifii. 22, 13 : 
 Dan. 10, 3 : and Qbfeivat, Mifrell. in Job, p. 297. 
 
THE OLD TESTAMENT. 165 
 
 ieftre is^ that the Almighty zvould anjwer me, and that 
 mine adverfary had written a hook. Surely I would take 
 it upon my Jhoulder ; and bind it as a crown to me. 1 
 would declare unto him the number of my Jteps ; as a 
 prince would I go near unto him. 
 
 35. Oh, that one would grant me a hearing ! 
 Behold, my defire is, that the Almighty would anfwer me; 
 And, as plaintiff agalnft me, draw up the indictment ! 
 
 With what earneftnefs, would I take it on my flioulders ! 
 I would bind it upon me, as a diadem 1 
 
 The number of my fteps would I fet forth unto Him ; 
 Even as a prince, would I approach before Him ! 
 
 Before we lofe fight of thefe feveral paflages, ex- 
 prefTive of Job's moft ardent wiih to plead his In- 
 nocence ; this may perhaps be the moft proper 
 place for introducing that very important and mofb 
 celebrated pafTage I know that my Redeemer 
 LivETH &c. This paflage is generally confined to 
 verfes 25, 26 &: 27 in ch. ig; but fhould be ex- 
 tended to ver. 29. Thefe 5 verfes, tho* they contain 
 but 12 lines, have occafioned controverfies v/ithouc 
 number ; as to the general meaning of Job in this 
 place : whether he here exprelTed his firm belief of 
 a Refurre^ion to Happinefs after Death., or of a Re- 
 Jloration to Pro/per ity during the remainder of his Life, 
 Each of thefe pofitions has found powerful, as well 
 as numerous, advocates : and the fhort ilTue of the 
 whole feems to be — that each party has confuted 
 the oppofite opinion, yet without eftablifhing its 
 own. For, how could Job here exprefs his convic- 
 tion of a reverfe of things in this world, and of « 
 reftoration to temporal Profperity ; at the very time, 
 when he ftrongly alTerts, that his Mifcries would be 
 
 foon 
 
1 66 Remarks on feleB P of ages in 
 
 foon terminated by Death ? See ch. 6, ii : 7, 21 : 
 17,11—15: 19,10; and particularly, in 7,7—0 
 remember that my life is wind : mine eye jhall no more 
 fee good. 
 
 Still lefs could Job here exprefs an Hope full of 
 Immortality ; which fenfe cannot be extorted from 
 the words, without very evident violence. And as 
 the pffeffon of fuch belief is not to be reconciled 
 with Job's fo bitterly curfing the dtiy of his Birth^ in 
 ch. 3 ; fo the declaration of fuch belief would have 
 folved at once the whole difficulty in difpute. 
 
 But, if neither of the preceding and oppofitc 
 opinions can be admitted •, if the words are not 
 meant to exprefs Job's belief either of a Refioration 
 or of a Refurre5lion : what then are we to do ? It 
 does not appear to me, that any other interpretation 
 has been yet propofed by the learned : yet I will 
 now venture to offer a third interpretation, different 
 from both the former -, and which, whiltl it is free 
 from the preceding difficulties, does not feem liable 
 to equal objedions. Let the Reader proceed to ex- 
 amine it with the fame candour, with which it is 
 now propofed to him. 
 
 The convidion then, which I fuppofe Job to 
 exprefs here, is this. — That, tho' his Diffolution was 
 haftening on, amidft the unjufl accufations of his 
 pretended Friends, and the cruel infults of his hof- 
 tile Relations ; and tho', whilft he was thus Angu- 
 larly oppreffed with anguifh of Mind, he was alfo 
 tortured with pains of Body ; torn by fores and ul- 
 cers from head to foot, and fitting upon duff and 
 alhes : yet that ftill, out of that miferable Body, 
 in his Flefh thus ftripped of Skin, and nearly drop- 
 ping 
 
THE OLD TESTAMENT. 167 
 
 ping into the grave, he should see God; who 
 %vo\A^ appear in his favour^ and vindicate the In- 
 tegrity of his Charaoier. This opinion may, per- 
 haps, be fairly and fully fupported — by the fenfe 
 of the Words themfelves — by the Context — and 
 by the following Remarks, 
 
 We read, in 2, 7 — that Job was fmitten with fore 
 boils, from the file of his foot unto his crown : and 
 ( ver. ^) he fat down among the ashes. In y,^ Job 
 fays — My flefh is clothed with worms, and clods of 
 dust: my fkin is broken, and become loathfome. In 
 l6, 19 : Alfo now, behold my witnefs is in heaven, and 
 my record is on high. Then come the words of Job, 
 in 19,25 — 29. And then, in oppofition to what 
 Job had juft faid — that God would foon appear to 
 vindicate him — and that even his accufing Friends 
 would acquit him — Zophar fays ( 20, 27 ) that the 
 Heaven would reveal his iniquity •, and the Earth 
 would rife up againft him. Laftly : this opinion 
 concerning Job's words ( as to God's vindication of 
 him ) is confirmed ftrongly at the end of the book, 
 which records the conclufion of Job's hiftory. His 
 firm hope is here fuppofed to be, that, before his 
 death, he fhould with his bodily eyes fee God appear* 
 ing and vindicating his character. And from the con- 
 clufion we learn, that God did thus appear — ^now 
 ( fays Job ) mine eye feeth thee. And then did God 
 mod effedually, and for ever, brighten the glory 
 of Job's fame, by four times calling him hjs ser- 
 VA N T i and, as his anger was kindled againft Job's 
 friends, by fpeaking to them in the following words 
 — Te have not fpoken of me the thing that is right, as 
 MY SERVANT Job hath •^Co tQ UY SERVANT Job 
 
1 68 Remarks on JeleB Pa f ages in 
 
 — a7id MY s E RVA N T Job JJmU pray for you — in. 
 that ye have not fpoken of me the thing which is rights 
 like MY SERVANT Job. 42; 7, 8. 
 
 Our prefent verfion of this celebrated paflage 
 is this. 25. For I know that my Redeemer liveth^ and 
 that he fhall fiand at the latter ( day ) upon the earth. 
 26. And tho* after my Jkin, (worms) dejiroy this 
 (body), yet in my flejb fhall I fee God : 27. fVhom 
 I fhall fee for myfelf, and mine eyes fhall behold, and 
 wt another : tho' my reins be confumed within me. 
 28. But ye fJjould fay. Why per fe cute we him, feeing the 
 root of the matter is found in me? 29. Be ye afraid 
 of the fword : for wrath bringeth the punifjments of 
 the fword, that ye may know there is a judgment. 
 
 The new verfion of this paflage now follows. 
 
 25. For I know, that my Vindicator liveth ; 
 and He, at the laft, fhall arife over this duft. 
 
 26. And, after that mine adverfaries have mangled me tlius, 
 even in my flelh Ihall I fee God ; 
 
 27. Whom I fiiall fee on my fide ; 
 
 and mine eyes (hall behold, but not eflranged from me : 
 all this have I made up in mine own bofom. 
 
 28. Verily ye fhall fay, *' Why have we perfecuted him; 
 ** feeing, the truth of the matter is found with him ?" 
 
 29. Tremble for yourfelves, at the face of the fword ; 
 for the fword waxeth hot againft iniquities : 
 
 therefore be afTured, that judgment will take place. * 
 
 : Clip* -iDj; ^y p-inxi *n *^nj ^nyn* *iN^ 25. 
 
 : m^K ntnN '-\W'2r^\ nm iDp3 mj? "inxi 26. 
 
 : *pn3 *n*'^D iVd nr h^i ik-i *'yv^ '^ r\mi^ *jk nii^N 27. 
 
 ; *3 Njfnj -im t^^-iiin 1^ r|n-)3 no noNrt *d . 28. 
 
 pyrn tj^D^ mn ni^v 7\\:^n *3 3-in '3dd qdV m: 29. 
 
 * [ Note ro; fee pages 38,99,112,128. ] 
 
THE OLD TESTAMENT. 169 
 
 I do not attempt to regulate my detached remarks 
 upon this book, by the order and fucceffion of the 
 feveral Chapters •, and I fliall now take notice of a 
 matter of confiderable moment, in chap. 27. The 
 reader will allow the importance of it •, becaufe it 
 relates to eleven whole Verfes^ now afcribed to Job, 
 which were probably fpoken by Z o p h a r. Let it 
 be iirft obferved, that the plan of the former part 
 of the Poem is as follows. 
 
 Ch.4&5 £/z77;<72;, I fi: Speech Job replies ; cb.6&7. 
 
 8 Bildad, ift Speech Job replies — g&io. 
 
 II Zophar, 1 ft Speech Jobreplies 12,13,14. 
 
 Ch. 15 Eliphaz, 2d Speech Jobreplies; ch. 16,17. 
 
 18 BUdad^ 2d Speech Jobreplies — ig. 
 
 20 Zophar^ 2d Speech Jobreplies — 21. 
 
 Ch. 22 Eliphaz^ 3d Speech Jobreplies; ch. 23,24. 
 
 ——25 Bildady 3d Speech — Job rep. 26, & (now) 27. 
 
 It is therefore evident, that Eliphaz and Bildad 
 fpeak 3 times ; and are as often anfwered by Job : 
 but, the' the regular mechanifm of the feveral parts 
 leads us to exped: a 3d Speech likewife/r<;;;; Zophar^ 
 yet we are greatly difappointcd. But, that we really, 
 even now, are in pofleffion of a 3d Speech made by 
 Zophar^ will probably be allowed by moft of thofc 
 readers, who confider well the following remarks. 
 
 The eleven Verfes, which conclude the 27th chap- 
 ter, and are now given as the words oi Job, cannot 
 have been fpoken by Job; becaufe they contain fuch 
 doftrine as Job himfelf could not hold, and which 
 indeed he exprefsly denies : namely, that great ca- 
 lamities i^xQvt great wickednefs. But thefe eleven verfes 
 perfedly exprefs the fentiments of Zophar, and 
 
 are 
 
I JO Remarks on fekdi Parages In 
 
 are in his fierce manner of accufation •, and they 
 ftand in the very -place^ where Zophar's 3d Speech 
 is naturally expeded. We lliould obferve alfo, that 
 if, in anfwer to Bildad's 3d Speech, Job's reply is 
 contained in ch. 26 and in the lirft 12 verfes of ch. 
 
 27 •, that reply ends there very properly, thus 
 
 Beholdy all ye yourfehes have feen it ; why then are 
 you thus altogether vain? But, which is a ftronger 
 argument, the 13th verfe, here fuppofed to begin 
 Zophar's 3d Speech, is the very fame maxim, and 
 nearly in the fame words, with the conclufion of 
 Zophar's 2d Speech : fo that he means to fay — / 
 abide by my lafi ■pofition ; and what I before main- 
 tained, I maintain ftill. He had ( 20, 29 ) conclu- 
 ded, that This ( fc. mifery ) is the portion of a wicked 
 man from God •, and the heritage appointed him by God, 
 And here he refumes the maxim, and perfifls in the 
 juftnefs of his obfervation : This is the portion of a 
 wicked man with God ; and the heritage of oppreffors^ 
 which they f}:) all receive of the Almighty. How mifer- 
 ably the Commentators are tormented, at finding 
 the maxims of Job's accufers here afcribed to Job 
 himfelf — may be feen in the remarks of the learned 
 Alb. Schultens on this book •, p. 729, 744 : and alfo 
 Obfervationes Mifcell in Job ; 8°. Amjlel. ( Boullier ) 
 1758, p. 252. 
 
 It will be however objefted — that there is no 
 authority either from Heb. MSS or Antient VerfionSy 
 for afcribing thefe 1 1 Verfes to Zophar. The an- 
 fwer is — that if the words mtijl^ from their internal 
 evidence, have come from Zophar^ not from Job ; 
 then the Title, afcribing them to Zophar, was pro- 
 bably omitted before the Verfions were made : at a 
 very early period, when feveral other corruptions 
 
THE OLD TESTAMENT. 17! 
 
 took place likcwife. And indeed there obtains at 
 prelent, in tlie Titles of this and the next chapter, 
 no little conf'ufion. For inllance : ch. 27 begins 
 with Job continued his parable^ when he had not been 
 uttering any thing particularly parabolical. This 
 Title is far more applicable to the next chapter, 
 which contains the juftly- celebrated panegyric upon 
 Wifdom: for this might be very properly introduced 
 with And Job proceeded to take up his parable -, be- 
 caufe he then pronounced an oblique charge of Folly 
 on his 3 Friends, which was beautifully implied in 
 the great dijficulty of finding Wi s d o m. It is there- 
 fore prefutned, that the Title, now beginning ch. 
 27, fhould begin ch. 28 i and, that before verfe 13 
 of ch. 27 lliould be read Then anfwered Zophar^ the 
 Naamathite ; and /aid. 
 
 I fliall conclude thefe remarks on the book of 
 Job^ with i^n obfervation relative ( in general ) to our 
 prefent Eng. Tranflation of the Bible. This Tranfla, 
 tion, made by Royal Authority near 200 years ago, 
 is fuppofed to have been delivered down to our time, 
 in many different Editions, but all carefully con- 
 formable to the Royal Standard. Whereas, if this 
 is not the cafe-, if confiderable alterations have been 
 made, whether by defign or thro' want of care, in 
 any editions of this Tranflation ; and efpecially, if 
 made in many of them : this furniflies a ftrong ad- 
 ditional argument, in favour of a Review of that 
 Book, which is of fuch real importance to Mankind. 
 Now, to my great furprize, I have lately difcovered 
 a connderable alteration, in the words of Job 4, 6 ; 
 ■which, in different editions of our prefent Tranfla- 
 tion, are exprefTed no lefs than 4 different ways. 
 
172 Remarks on feleB Pajfages in 
 
 The common editions read thus — Is not this thy 
 fear^ thy confidence^ thy hope, and the uprightnefs of thy 
 ways? And the different methods, in which the 
 latter part is expreffed, are thefe 
 
 1. — confidence, the uprightnefs of thy ways, and thy hope, 
 
 2. ' the uprightnefs of thy ways, thy hope. 
 
 3- and the uprightnefs of thy ways, thy hope. 
 
 4* " " THY HOFE, and the uprightnefs of thy ways. 
 
 The firjl of thefe 4 variations is the manner, in 
 which this verfe is expreffed in the Standard copy -, 
 as printed in 161 1, 161 5, 1633, and 1640. The 
 fecond is in a fmall edition by Field, 1658. The third 
 obtains in Barker's Bible, i639-, in Field's 24% 
 1653 ; and in the magnificent Oxford folio, in 1680. 
 Tht fourth and laft variation is found in the editions 
 of 1638, 1639, 1660, 1661, 1665, 1668,1671,1678, 
 1682, 1686, 1695, 1697, 1704, 1706, 1717, 1747, 
 1769 &c. 
 
 PSALMS. 
 
 If any one book of the Old Teftament calls for 
 our more particular attention, and a more careful 
 enquiry into its true fenfe -, it is the book of psalms. 
 For this book is much more in common ufe, than 
 any other. And whilft it is animated with the fub- 
 limefl: ftrains of Devotion ; it expreffes the moft juft 
 and rational Piety, and contains feme of the moft 
 illuftrious Prophecies. It is therefore no wonder, that 
 thefe facred Hymns have been fo much commented 
 npon, by the Learned ; and that the world has been 
 favoured with fo many new Verfions of this whole 
 book, or the different parts of it. Nor yet will it 
 be any wonder, if the Corruptions admitted into the 
 
THE OLD TESTAMENT. I73 
 
 Text, together with the great Difficulties arifing from 
 obfcurities of various kinds, have left it poffible, 
 that Improvements may , be Jiill made in an Eng. 
 Tranflation. This, I prefume, is in fadl the cafe ; 
 and I hope to prove it, by an indudlion of various 
 Particulars. My prefent defign is, to fubmit to the 
 Learned a tranflation of feveral whole Pfalms ; with 
 remarks on others, in fome particular places. 
 
 The Pfalms, which I Ihall here attempt to tranf- 
 late entirely, in number 32, are thefe — 2,8,16,18, 
 22, 25, 34, 36, ^j, 40, 41, 42, 43, 45>48, 49» 50, 55, 
 6^^ 68, 6(^, 80, 85, 87, 89, no, 114, 117, 118, 120, 
 129,132. And in determining upon thefe feveral 
 Pfalms, the matter as well as the/<?rw will frequently 
 require Notes : fome of which will give the autho- 
 rity for the Senfe here attributed to the Words ; 
 whilft others will give the reafon for the Divifion of 
 the Hemiftics. But thefe Critical Notes 1 fhall re- 
 ferve, for my /Appendix -, agreeably to the notice al- 
 ready given, in page 38. It muil, however, be ob- 
 ferved here — that the Heb. Poetry naturally refolves 
 itfelf into fl)ort Lines^ which in general are nearly 
 of the fame length ; and that this length is in ge- 
 neral clearly determined by the Senfe : not by any 
 imaginary fucceflion of Iambics and Trochaics^ or by 
 a fuppofed regular number of feet in any fucceflion 
 of the lines. And it will certainly be granted, that 
 no great ftrefs ought to be laid on any fcheme of 
 Metre-, which allows the fame Syllables to be either 
 long, or fhort — the fame Words to contain either 2 
 fyllables, or 3 — and the Lines to confifl: either of 
 6, or 8, or 10 fyllables, or twice as many. But, 
 an attention to the Heb. Poetry, fo far as to diftin- 
 guifli it from Vrofe^ according to an arrangement 
 
1^4 Remarks on JeleB PaJ/ages in 
 
 which at once Ihews it to be Poetry, this has been 
 already found of great ufe in the difcovery of Cor- 
 ruptionSy and a juit CorreSiion of them. This is like- 
 wife of great ufe, in explaining one Hemiftic by 
 another ; fometimes enforcing the fame truth in dif- 
 ferent but fynonymous words, and fometimes illuf- 
 trating it by its contrary. And that this method of 
 parallelifm, already found ferviceable, is capable of 
 being made more extenfively beneficial, will (1 truft) 
 appear from the following fpecimens. Let it be 
 added, that the Reader, who has contracted a reve- 
 rence for theVerfion in common ufe, will not much 
 relifh either Changes in the Exprejp.on^ or Corrections in 
 the Senfe ; till he has well confidered, that feveral 
 Alterations are ahfolutely nccejfary — partly, to ren- 
 der the Pfalms ihtrnkhc^ Intel Itgible, which they are 
 not at prefent, in various places — and partly, to 
 prove that the Senfe, which The Nez-j Tefiament af- 
 cribes to fome of them, is afcribed fairly and with 
 truth. 
 
 Introduction to The Second Plahn. 
 It has been often and juftly obferved^ that, in 
 fome of the Pfalms, different parts mull be affigned 
 to different Speakers. And this Pfahn, commonly 
 called The Second^ naturally refolves itfelf into 4 
 parts ; affgnable to the PfalmiJ}, Jehovah, Meffiahy 
 and the Pfalmift, And thefe parts, taken together, 
 conftituteavery fublime Hymn, prophetically cele- 
 hr^lxngTheUniverfality of Mefp.ah's Kingdom; which, 
 upon his Refurre8ion, was begun, and foon efta- 
 blifhed thro' the earth : in defiance of all the oppo- 
 fition made to it both by Jeivs and Ge?uiles. See 
 ^V?/ 4 i 25, 26, 27 : 13, 33 : ^"^ ^^^- ^'5- 
 
THE OLD TESTAMENT. I75 
 
 Pfalin 2. 
 
 Pfalmift. 
 
 1. Why do the nations furioufly confederate; 
 and the peoples meditate a vain thing ? 
 
 2. Why will the kings of the earth fetthemfelves in array; 
 and the rulers take counfel together, 
 
 againft Jehovah and againft his MefTiah ? {faying) 
 
 3. " Let us break afunder their fetters ; 
 ** and caft away from us their yoke." 
 
 Jehovah. 
 
 4. He, who fitteth in heaven, fhall laugh to fcorn ; 
 Jehovah fhall hold them in derifion. 
 
 5. Then {hall He fpeak to them, in his wrath ; 
 and, in his difpleafure, confound them : {faying) 
 
 6. ** Yet have I anointed my king, 
 
 *' upon Sion, the mountain of my holinefs." 
 Messiah. 
 
 7. I will publifh the decree of Jehovah . 
 He hath faid unto me, " Thou art my fon ; 
 " this day have I begotten thee. 
 
 8. " Defire of me ; and unto thee 
 
 ** I will give the nations for thine inheritance, 
 
 " and for thy pofTeffion the extremities of the earth. 
 
 9. " Thou fhalt rule them with a fceptre of iron; 
 " as a potter's veflel, fhalt thou dafh them in pieces." 
 
 Pfalmifi. 
 
 10. Now therefore, O ye kings, be wife ; 
 be inflruded, O ye judges of the ^arth. 
 
 11. Serve ye Jehovah, with fear; 
 and rejoice unto Him, with reverence. 
 
 12. Do homage to the Son ; lefl he be angry, 
 and ye perifh from the right way : 
 
 when his wrath fhall begin to kindle ; 
 how blefTed all they, who truft in Him ! 
 
176 Remarks en feieSi Paffages in 
 
 Pfalm 8. 
 
 Argument. 
 
 The Goodnefs of God in 
 
 The Creation and Dignity of Man. 
 
 2. O Jehovah, our Lord! 
 
 HOW EXCELLENT IS THY NAME, IN ALL THE EARTH ! 
 
 3. THOU, who haft fet thy glory above the heavens, 
 out of the mouth of babes and of fuckh'ngs, 
 
 baft eftabliftied ftrength, becaufe of thine adverfaries; 
 to ftill the enemy and the avenger. 
 
 4. When I view the heavens, the work of thy fingers 5 
 the moon and the ftars, which thou haft ordained : 
 
 5. What is man ! that thou art mindful of him j 
 and the fon of man ! that thou vifiteft him ? 
 
 6. For thou haft made him little lower than the angels ; 
 and haft crowned him with glory and honour ! 
 
 y. Thou haft given him dominion over the works of thy 
 all things haft thou put under his feet : [ hands j 
 
 8. Sheep, and oxen, all of them; 
 and alfo the beafts of the field ; 
 
 9. The fowls of heaven, and fifties of the fea ; 
 all that pafleth thro' the paths of the feas. 
 
 [ Chorus ] 
 
 10. O Je HO VAH, OUR LO R U ! 
 
 HOW EXCELLENT IS THY NAME, IN ALL THE EARTH ! 
 
 Pfalm 16. 
 
 An Hyrtin, prophetically deftriptive of TheMef- 
 f:ch ; as exprelTing his abhorrence of the general 
 
 Idolatry 
 
THE OLD TESTAMENT. I77 
 
 Idolatry of Mankind, and his own zeal for the ho- 
 nour of Jehovah : with the full aflurance of his 
 being raifed from the dead, before his Body JI?Quld he 
 corrupted in the Grave. That David did not here 
 fpeak of himfelf but of The Messiah, and of 
 liim only — is aflerted by S. Peter and S. Paul : fee 
 Ms 2, 25-— 32 i with 13^ 35— 37' And if this 
 Pfalm fpeaks, in a literal fenfe, concerning an ac^ 
 tual and fpeedy Rejurre^iion ; by that fame literal 
 fenfe, David himfelf is necefiarily excluded. 
 
 1. Preferve me, O God ; for I have trufted in thee : 
 
 2. I have faid unto Je h ova h, " Thou art my Lord } 
 ** my goodnefs is not without thee." 
 
 3. As for the divinities, which are upon the earth ; 
 thefe, and the heroes, my delight is not in them. 
 
 4. Their idols are multiplied, after them do men run : 
 but 1 will not offer their drink-offerings of blood ; 
 
 nor will I take even, their names upon my lips. 
 
 5. Jehovah ! thou haft appointed my portion, and my 
 thou haft maintained for me my lot. [ cup j 
 
 6. The lines are fallen to me very pleafantly ; 
 yea, mine inheritance is to me delightful. 
 
 7. I will blefs Jehovah, who hath given me counfelj 
 and by nights mine own thoughts inftrudl me. 
 
 8. I have fet Jehovah before me continually ; 
 for He is on my right hand, I fhall not be moved, 
 
 9. Therefore my heart is glad, and my glory rejoiceth ; 
 my flefli alfo fhali reft in hope. 
 
 10. P'or thou wilt not abandon my life to the grave j 
 thou wilt not give Thy Holy One to fee corruption. 
 
 11. Thou fhalt make me know the path of life ; 
 thou (halt make roe full of joy with thy countenance : 
 at thy right hand are pleafuies for evermore. 
 
 M 
 
178 Remarks on feUdi Pajfages In 
 
 Pfalm 18. 
 
 The Mejfiah's fublime Thankfgiving ; compofed 
 by David, when his Wars were at an end, towards 
 the conclufion of his Life. And in this facred Song, 
 the goodnefs of God is celebrated — ift : for Mef- 
 ftah^i Refurre5!ion from the dead ; with the wonders 
 attending that awful Event, and foon following it : 
 — 2dly : for the Punilhments inflidled on the Jews, 
 particularly by the deftrudlion of Jerufalem — and 
 ^dly : for the Obedience of the Gentile Nations. 
 See Rom. 15, 9 : Heb. 2, 13 : and Matt. 28, 2—4 ; 
 with 24, 7 and 29. See alfo the preceding pages 
 122 — 125. And that the Title ^ now prefixed to 
 this Hymn, here and in 2 Sam. 22, defcribes only 
 The Time of its compofition, feems evident : for 
 who can afcribe juflly to David himfelfy as the fub- 
 jeft, verfes 5, 6, 8 — 17, 21— 26, 30, 42,44 &c. 
 
 To the chief Mufician ; a PJahn of David, the fervant of the Lord^ 
 who fpake unto the Lord tht words of this fong, in the day that 
 the Lord delivered him from the hand of all his enemies, and 
 from the hand of Saul: faying. 
 
 M E s s I A h's Song ; part i. 
 
 2. I will love thee, O Jehovah, my ftrength ! 
 
 3. Jehovah is my rock, and my fortrefs ! 
 even my deliverer hath my Gob been ! 
 
 God is my rock, in Him will I truft ! 
 
 my buckler, the horn alfo of my falvation, and my refuge ! 
 
 4. I called on Je H o VAH, who is worthy to be praifed; 
 and from mine enemies I was faved. 
 
 5. When the waves of death compafTed me ; 
 and the floods of ungodlinefs made me afraid : 
 
 6. When the forrows of the grave furrounded me ; 
 and the toils of death were fpread before me : 
 
THE OLD TESTAMENT. 179 
 
 7. In my diftrefs, I called on Je Ho VAH ; 
 and I cried unto my God : 
 
 and out of his temple he heard my voice j 
 and my cry entered into his ears. 
 
 Part 2. 
 
 8. Then the earth {hook, and trembled ; 
 even the foundations of the hills were moved, 
 and they ftiook themfelves, for He was wroth. 
 
 9. There went up a fmoke, in his anger j 
 and at his command, the fire devoured : 
 coals were kindled at it. 
 
 10. He bowed the heavens alfo, and came down; 
 and darknefs was under his feet. 
 
 11. And he rode upon a cherub, and did fly; 
 and he was feen upon the wings of the wind. 
 
 12. And he made darknefs his pavilion, 
 even his tent round about him ; 
 
 dark waters, and thick clouds of the fkies. 
 
 13. At the brightnefs before him, his thick clouds pafled; 
 they kindled into coals of fire. 
 
 14. And Jehovah thundered out of heaven ; 
 and the moft High uttered his voice. 
 
 15. And he fhot forth arrows, and fcattered them ; 
 and he multiplied lightnings, and deftroyed them. 
 
 16. And the channels of the fea were feen j 
 and the foundations of the world were difcovered : 
 at thy rebuke, O Jehovah! 
 
 at the blaft of the breath of thy difpleafure ! 
 
 Part 3. 
 
 17. He fent down from on high, he took me ; 
 he drew me out of many waters. 
 
 18. He delivered me from my mighty enemy, [me. 
 and from them that hated me, when they were too ftrong for 
 
 19. They prevented me, in the day of my calamity ; 
 but Jehovah was a ftay to me. 
 
 M 2 20. He 
 
l8o Remarks on JeleB Pajages in 
 
 20. He alfo brought me forth into a large place; 
 
 he delivered me, becaufe he delighted in me. [ nefs ; 
 
 21. Jehovah rewarded me, according to my righteouf- 
 according to the cleannefs of my hands, he requited me, 
 
 22. For I have kept the ways of Jehovah ; 
 and have not wickedly revolted from my God. 
 
 23. For all his judgments were before me; 
 and his ftatutes I did not remove from me. 
 
 24. And I was perfect, before him j 
 
 and prcferved myfelf from iniquities. [ righteoufnefs ; 
 
 25. Thus hath Jehovah requited me, according to my 
 according to the cleannefs of my hands, in his eye- fight. 
 
 Part 4. 
 
 26. With a merciful man, thou wilt fhew thy felf merciful; 
 with a perfedl man, thou wilt {hew thyfelf perfedl : 
 
 27. With a pure man, thou wilt fhew thyfelf pure ; 
 but with a froward man, thou wilt fhew thyfelf perverfe. 
 
 28. For thou wilt fave an afflicted people ; 
 
 but looks, that are haughty, thou wilt bring down. 
 
 29. For thou, Jehovah, wilt light up my lamp; 
 my God will illuminate my darknefs. 
 
 30. For by thee I fhall break thro' a troop ; 
 and, by God's help, I fhall leap over a wall. 
 
 31. As for God, perfect is his way ; 
 the word of Jehovah is tried: 
 
 a buckler is He to all, that truft in Him. 
 
 32. For who is God, but Jehovah ? 
 and who is a rock, except our G ctd ? 
 
 33. It is G o d, who girdeth me with flrength ; 
 and maketh my way perfect. 
 
 34. He maketh my feet like thofe of hinds ; 
 and on my high places he maketh me to fland. 
 
 35. He teacheth my hands to war ; 
 
 fo that a bow of brafs is broken by mine arms. 
 
 36. Thou hafl alfo given me the fhield of thy falvation} 
 and thy right hand hath holden me up : 
 
 even thine aifli<Stioa of me hath made me great. 
 
THE OLD TESTAMENT. l8l 
 
 37. Thou haft enlarged my fteps under me j 
 fo that my footfteps fhall not flip. 
 
 38. I have purfued mine enemies, and overtaken them j 
 neither did I turn, till they were confumed. 
 
 39. I have wounded them, fo that they cannot rife; 
 and they are fallen under my feet. 
 
 40. For thou haft girded me with ftrength unto battle; 
 thou haft put under me thofe, who rofe againft me. 
 
 41. Thou haft alfo given me the necks of mine enemies » 
 of thofe who hate me, and I have deftroyed them. 
 
 42. They cried, but there was no one to fave them ; 
 even to Jehovah, but he anfwered them not. 
 
 43. Then did I beat them fmall, as the duft before the 
 as the dirt of the ftreets, did I caft them out. [ wind ; 
 
 Part 5. 
 
 44. Thou haft refcued me from the ftrivings of my pcoplej 
 thou haft made me the head of the nations : 
 
 a people, whom I have not known, ftiall ferve me. 
 
 45. As foon as they hear of me, they ftiall obey me ; 
 but the ftrange children ftiall diflemble to me. 
 
 46. The ftrsnge children ftiall fall away; 
 and be afraid, becaufe of their clofe places. 
 
 47. Jehovah liveth ! and bleflTed be my rock ! 
 and exalted be the God of my falvation ! 
 
 48. He is the God, who avengeth mej 
 and fubdueth the peoples under me. 
 
 49. He delivereth me from mine enemies; 
 
 yea, thou lifteft me up above thofe, that rife againft me ; 
 from the men of violence thou haft delivered me. 
 
 50. Therefore will I praife thee, Je H ovah, among the 
 and I will fing unto thy name : ( faying ) [ nations ; 
 
 51. " He magnifieth the falvation of his king ! 
 <' and ftieweth loving- kindnefs to his anointed ! 
 •* to David, and to his feed, for ever ! *' 
 
1 82 Remarks on feleSl Pajfages in 
 
 Pfalm 22. 
 
 Part the firji prophetically fets forth The Mes- 
 siAH, as in a ftate of violent Suffering; and the 
 beginning was exprefsly fpoken by Je s u s, upon the 
 Crofs : Mati. 27, 46. The infults of the Jews, on 
 that occafion, here predided in verfes 7 and 8, are 
 recorded by the fame Evangelift •, 27, 43. The Cru- 
 cifixion itfelf is foretold, in the words they pierce my 
 hands and my feet-, ver. 16. And the circumftances 
 of his garments parted ( i. e. divided in pieces among 
 the foldiers ) and lots being caft for his vejiure^ which 
 was not divided — are recorded in Matt. 27, 35 and 
 John 19; 23,24. Note alfo, that thefe extraordi- 
 nary particulars, thus predifted of the Mejfiah, and 
 fulfilled in Jefus^ and thus proving Jesus to be the 
 Messiah, do not admit any jufl: application to 
 David ', nor derive the lealt countenance, as to him, 
 from the very long hiftory given of him in the Old 
 Teftament. It is equally impoflible to apply pro- 
 perly to David the Second part of this Hymn ; 
 which expreffes the Triumph of the Mejftah, after his 
 Refurrcflion, and the Progrefs of Chriftianity thrd the 
 World, Unlefs we can fuppofe, that David could 
 defcribe himfelf, as a6lually being King over all the 
 nations under heaven ; or could confider all the ends 
 of the earth, as being within the limits of Judea. 
 
 Part I : M e s s i a h's Supplication. 
 
 2. My God ! my God ! why haft thou forfaken me ! 
 Far from my cry, and the words of Iny lamentation ! 
 
 3. O my God ! I call by day, but thou anfwereft noti 
 and by night, but there is no intermiflion for me. 
 
 4. But thou, who dwelleft in the fanduary, 
 and haft been the praife of Ifrael ; 
 
THE OLD TESTAMENT. lOJ 
 
 5. In thee our fathers trufted j 
 they trufted, and thou didft fave them. 
 
 6. Unto thee they cried, and were delivered ; 
 in thee they trufted, and were not difappointed. 
 
 7. But I am treated as a worm, and not a man; 
 a reproach of men, and defpifed of the people. 
 
 8. All they, who fee me, laugh me to fcorn ; 
 they flioot out the lip, they fhake the head {faying: ) 
 
 9. " He trufted in Jehovah, let Him deliver him ; 
 ** let Him refcue him, fince he delighteth in him.'* 
 
 10. But thou art he, who took me from the womb ; 
 thou waft my confidence, upon the breafts of my mother. 
 
 11. Upon thee was 1 thrown, even from my birth ; 
 from my mother's womb, thou waft my God. 
 
 12. Be not far from me, for I am in trouble; 
 draw nigh, for there is no helper. 
 
 13. Many bulls furround me; 
 
 the mighty ones of Baftian befet me about. 
 
 14. They gape upon me, with their mouths ; 
 like a lion, ravening and roaring. 
 
 15. As water, am I poured out; 
 and all my bones are diflblved : 
 
 my heart is become like wax; 
 
 it is melted in the midft of my bowels. 
 
 16. As a potflierd, is my ftrength dried up ; 
 and my tongue cleaveth to my gums : 
 
 even to the duft of death thou bringeft me. 
 
 17. For dogs furround me; 
 
 an aflembly of wicked men inclofe me : 
 they pierce my hands and my feet. 
 
 18. I may number all my bones : 
 thefe fame men look, they ftare upon mc» 
 
 19. They part my garments among them j 
 and upon my vefture do they caft lots. 
 
 20. But thou, O Jehovah, be not far off; 
 O my ftrength, make hafte to mine affiftance. 
 
184 Remarks en feledl Pajfages in 
 
 21. Deliver from the fword my life; 
 my foul from the power of the dog. 
 
 22. Save me from the mouth of the lion ; 
 and deliver me from the horns of the unicorns. 
 
 Part 2: Messiah 's Thank/giving. 
 
 23. I will declare thy name unto my brethren ; 
 
 in the midft of the congregation will I praife thee {faying :) 
 
 24. " Ye, who fear Je h ova h, praife Him ! 
 ** all ye, the feed of Jacob, glorify Him ! 
 
 ** and ftand in awe of Him, all ye, the feed of Ifrael ! 
 
 25. " For He hath not defpifed, nor abhorred, the af- 
 
 [ " fliaion of the affliaed. 
 " neither hath He hid his face from him : 
 •' but when he cried unto Him, He heard him." [ tion ; 
 
 26. From thee (hall my praife arife in many a congrega- 
 my vows will I perform before them, who fear thee. 
 
 27. The meek fhall eat, and be fatisfied ; 
 they fhall praife Jehovah, who feek Him : 
 
 their heart fhall live for ever. [ to Jehovah ; 
 
 28. All the ends of the earth {hall remember, and turn 
 and all the families of the nations (hall worfhip before Him. 
 
 29. For, to Jehovah belongeth the kingdom ; 
 and He is governor over the nations. 
 
 30. All, who arc fed from the earth, (hall eat and worfhip; 
 before Him fhall bow all, who defcend to the duft. 
 
 31. And my foul fhall live to Him j my feed fhall ferve 
 it fhall be counted to the Lord for a generation. [ Him, 
 
 32. They fhall come, and declare his righteoufnefs 
 unto a people which fhall be born j for He hath done it, 
 
 Pfalm 25. 
 
 This is the firfl of thofe 7 Pfalms, which are 
 compofed in the Acroftic^ or Alphabetical^ form ; ac- 
 cording to which, the 22 Heb. Letters were pre- 
 fixed, in their order of fuccelTion, to the feveral 
 
 Verfes. 
 
THE OLD TESTAMENT. 1 85 
 
 Vcrfes. But even in this form, which feems parti- 
 cularly guarded againft miftakes, in the beginning of 
 each verfe, feveral miftakes have been made by tranf- 
 cribers : which miftakes are rendered moft clear and 
 evident, from the manner in which thefe Pfalms are 
 printed in my Edition of them. In the common 
 Heb. Text, the ad letter does not now begin the 2d 
 verfe. The 5th verfe now contains the firft part of 
 the 6th verfe ; whilft the fecond part of this 6th 
 verfe is now fubjoined to what ftiould be called verfe 
 the 8th. And laftly, that verfe, which ftiould be- 
 gin with the letter Koph^ has loft that introdu6tory 
 letter; and begins with the very fame word as the 
 verfe after it : fo that the 19th letter has loft its fta- 
 tion, and the 20th letter ( Rep ) begins two verfes, 
 this and the next. All thefe confufions are correded 
 in the following verfion. 
 
 1. Unto thee, O Je ho VA h, my God ! 
 
 do I lift up my foul in prayer. 
 
 2. In thee have I trufted, let me not be put to confufion ; 
 
 and let not mine enemies triumph over me. 
 
 3. Yea, let none, who wait on thee, be confounded ; 
 
 let them be confounded, who a<Sl bafely without caufe, 
 
 4. Shew me thy ways, O J e h o v a H ! 
 
 and teach me thy paths. 
 
 5. Lead me in thy truth, and teach me ; 
 
 for thou art the God of my falvation. 
 Jnd on thee have I ivaitea every day ; 
 
 hecaufe of thy goodnefs^ O fehovah. [ cies ; 
 
 6. Remember thy kindnefies, O Jehovah, and thy mer- 
 
 for they have been ever, of old. [not; 
 
 7. The fins of my youth, and my tranfgreflions, remember 
 
 according to thy mercy, be thou mindful of me. 
 8> Good and upright is Jehovah j 
 
 therefore will he inftrudt finners in the way. 
 
1 86 Remarks on feleB Pajhges in 
 
 9. He will guide the humble in judgment ; 
 and he will teach the humble his way. 
 
 10. AH the paths of Jehovah are mercy and truth, 
 
 to thofe who keep his covenant and his teftimonies. 
 
 11. For the fake of thy name, O Jehovah! 
 
 pardon my fin, for it is great. 
 
 12. Who is the man, that feareth Jehovah ? 
 
 him fhall He teach, in the way he ought to choofe. 
 
 13. He himfelf fhall dwell in profperity; 
 
 and his feed fliall inherit the land. 
 
 14. The fecret of Jehovah is for them that fear him ; 
 
 and he will make known to them his covenant. 
 
 15. Mine eyes are continually towards Jeho vah j 
 
 for he will pluck my feet out of the net. 
 
 16. Look upon me, and be gracious unto me ; 
 
 for I am folitary, and in affli<Stion. 
 
 17. Relieve the forrows of my heart; 
 
 and bring me out of my diftrefles. 
 
 18. Cut fhort mine affli£lion and my pain j 
 
 and forgive me all my fins. 
 
 19. Behold mine enemies, for they are many ; 
 
 and they hate me with violent hatred, 
 
 20. Keep my foul, and deliver me ; 
 
 let me not be confounded, for I have trufted in thee, 
 
 21. Let integrity and uprightnefs preferve me; 
 
 for I have waited for thee, O Jehovah \ 
 
 22. Deliver Ifrael, O God, out of all his troubles. 
 
 Pfalm 34. 
 
 This fecond of the Alphabetical Pfalms is lefs 
 irregular, in its initial Letters, than Pf. 25 : and yet 
 the Verfe, which fhould begin with the 6th letter, 
 is now wanting. But, from my Edition of this Pfalm, 
 it is k^n at once, that the Verfe, which is want- 
 
THE OLD TESTAMENT. iSj 
 
 ing in its proper place, is happily preferved af the 
 bottom of the Pfalm : after the Verfe, beginning with 
 the laji letter, is compleated. It mull: alfo be ob- 
 ferved, that it feems to have been another principle 
 in the compofition of this Pfalm, to infert the word 
 Jehovah in every one of the Verfes ; excepting 
 Verfes 13, 14 and 15 : and in thefe the facred name 
 is omitted, probably for this reafon — becaufe thefe 
 verfes contain that Moral Lejfon^ on which the fear 
 of Jehovah is here founded. That this word exifted 
 formerly in verfes 6, 21, and 22, will appear here- 
 after. And when the laft word of this laft verfe is 
 properly corre6led ; it will furniih the very letter 
 (Van) to be prefixed to the word following, which 
 compleats the fitnefs of that Verfe for the place, 
 where it is now wanted. It fhall only be remarked 
 further, at prefent ; that verfes 20 and 2 1 are of 
 particular importance, as containing the famous 
 prophecy, that not a bone of The Juji One ( Mefiiah ) 
 foould be broken : John 19, 36. See this point ftated, 
 at large, in my Dijfert. General, pag. 28, 29. 
 
 2. I will blefs Jehovah at all times ; 
 
 ever (hall his praife be in my mouth. 
 
 3. In Jehovah (hall my foul boaft itfelfj 
 
 humble men (hall hear, and be glad. 
 
 4. O magnify Jeh ovah with me; 
 
 and let us exalt his name together. 
 
 5. I fought Jehovah, and he anfwered me; 
 
 and out of all my fears he delivered me. 
 
 6. Look unto Jehovah, and be enlightened ; 
 
 and your faces (liall not be afhamed. 
 [ For Jehovah redeemeth the foul of his fervants ; 
 a7id none fhall he defolaUy who trujl in him. ] 
 
 7. This 
 
l88 Remarks on feleB Paffages in 
 
 7. This humble man cried, and Jehovah heard him ; 
 
 and out of all his troubles He faved him. 
 
 8. The angel of Jehovah pitcheth his camp, 
 
 around them who fear Him, and delivcreth them. 
 g. O tafte, and fee, that Jehovah is good j 
 
 blefTed is the man, who trufteth in Him. 
 10. O fear Jehovah, ye that are his faints i 
 
 for there is no want to them, who fear Him. 
 XI. Mighty men may be poor, and fufFer hunger; 
 
 but they, who feek Jehovah, fliall want no good. 
 
 12. Come, ye children, hearken unto me; 
 
 I will teach you the fear of Jeho vah. 
 
 13. Who is the man, that is defirous of life ; "^ 
 
 that loveth days, to fee good ? I ^ 
 
 14. Keep thy tongue from evil ; 1 •" ^j 
 
 and thy lips from fpeaking guile. 1 r* — 
 
 J5. Depart from evil, and do good j j o 
 
 feek peace, and purfue it. J ^ 
 
 16. The eyes of Jeho vah are towards righteous men ; 
 
 and his ears are ( open ) to their cry. 
 
 17. The face of Jehovah is againft the doers of evil ; 
 
 to root out the remembrance of them from the earth. 
 
 18. The [righteous] cry, and Jehovah heareth; 
 
 and del ivereth them out of all their troubles. 
 X9. Nigh is Jehovah to the broken in heart; 
 
 and thpfe, who are contrite in fpirit, he will fave. 
 
 20. Many are the affliaions of The Juft One; 
 
 but from them all Jehovah delivereth him. 
 
 21. Jehovah keepeth all his bones ; 
 
 not one of them fhall be broken. 
 
 22. Misfortune fhall flay wicked men ; [make defolate. 
 
 and the haters of The Juft One (hall Jehovah 
 
 Pfalm 36. 
 
 On the Folly of being fo prefumptuoufly wicked, 
 as to profefs a defiance of Divine Power. Becaufe 
 
THE OLD TESTAMENT. 189 
 
 God is able, as well as willing, to punifh Vice, and 
 proted Virtue. This fubje6t is here beautifully il- 
 luftrated by the Fate of Mankind, at the General De- 
 luge: when the Apollates from true Religion were 
 deftroyed ; whilll Noah, a preacher of righteoufnefs, 
 was ( together with his Family, and the various /Ani- 
 mals in the Ark) moft wonderfully preferved. 
 
 2. The revolter to wickednefs declareth folemnly : 
 *' that in the midjl of his heart there is no fear ; 
 
 ** that God is not before his eyes." 
 
 3. Surely he flattereth himfelf in his own eyes j 
 to find out wickednefs, and to repeat it. 
 
 4. The words of his mouth are iniquity and fraud ; 
 he hath ceafed to confider wifely, to do good. 
 
 5. He contriveth iniquity upon his bed ; 
 he prefenteth himfejf in the way not good, 
 and whatfoever is evil he doth not abhor. 
 
 6. O J E H o V A H ! in the heavens is thy mercy ; 
 and thy truth, the witnefs in the clouds. 
 
 7. Thy righteoufnefs was on the ftrong mountains ; 
 thy judgments were in the great deep : 
 
 when thou favedft man and beaft, OJehovahI 
 
 8. How excellent was thy mercy, O God ! [wings, 
 therefore the fons of men fhall truft in the fhadow of thy 
 
 9. They fhall be fatiated with the plenty of thy houfe ; 
 and the river of thy pleafures wilt thou make them to drink, 
 
 10. For with thee is the well of life j 
 in thy light we may behold light. 
 
 11. Extend thy mercy to thofe, who acknowledge thecj 
 and thy righteoufnefs to thofe, who are true of heart. 
 
 12. Let not the foot of pride approach to me ; 
 nor the hand of wicked men remove me. 
 
 13. There are they fallen, all the workers of iniquity ; 
 they are caft down, and (hall not be able to arife. 
 
190 Remarks on feleB PaJJhges in 
 
 Pfalm 37. 
 
 This third Alphabetical Pfalm contains further 
 proof of the carelefnefs of Jewifh tranfcribers. The 
 plan here is — to give 4 hemiftics to each of the 22 
 letters. But the ftanza, beginning with the 4th let- 
 ter, now wants one hemiftic ; which is happily pre- 
 ferved in the ftanza beginning with the 8th letter. 
 And fo, a fimilar defeft in ver. 20 may be fupplied 
 ( after the corredlion of one word ) from the redun- 
 dant hemiftic now in ver. 25. The alterations, ne- 
 cefTary for a regular beginning of the Stanzas, are 
 thefe — that a proper word be prefixed, at the fta- 
 tion, where a word is wanting that begins with the 
 1 6th letter : and that the letter be removed, which 
 now, very improperly, begins the laft ftanza. The 
 other correftions will be accounted for hereafter. 
 
 1. Fret not thyfelf, on account of evil-doers ; - 
 
 nor be envious, againft the workers of iniquity : 
 
 2. for they ftiall foon be cut down, as the grafs ; 
 and wither away, as the green herb. 
 
 3. Truft in Jehovah, and do' good; 
 
 fo (halt thou dwell in the land, and verily be fed : 
 
 4. delight thyfelf alfo in J E h o v a h ; 
 
 and he ftiall give thee the defires of thine heart. 
 
 5. Commit to J E H o V A H thy way ; 
 
 truft alfo in Him, and He will bring it to pafs : 
 
 6. and He will bring forth thy righteoufnefs, as the 
 and thy juft dealings, as the days at noon. [ light; 
 
 7. Wait for Jehovah, and fliew thyfelf patient for Him; 
 
 fret not thyfelf at him, who profpereth in his Way ; 
 becaufe of the man^ who executeth wicked devices, 
 to Jlay fuch as are upright of conduct* 
 
 8. Defift from anger, and leave off" wrath j 
 
 fret not thyfelf, only to do evil : 
 
THE OLD TESTAMENT. 19! 
 
 g. for evil -doers (hall be cut ofF, [ herit the earth ; 
 
 but they who wait for Jehovah, thefe ihall in- 
 
 10. For yet a little while, and the wicked man fliall not be ; 
 
 yea, thou (halt diligently confider his place, yet he 
 
 11. but meek men (hall inherit the earth ; [fhalinotbe; 
 and delight themfelves in the abundance of peace. 
 
 12. The wicked man plotteth againft the juft ; 
 
 and gnafheth upon him with his teeth : 
 
 13. the Lord will laugh him to fcorn ; 
 for He feeth, that his day is coming. 
 
 14. The wicked have drawn the fword ; 
 
 and bent their bov/, to caft down the poor and needy : 
 
 15. their fword fliall enter into their own heart ; 
 and their bows (hall be broken. 
 
 16. Better is little to a righteous man, 
 
 than the great abundance of wicked men : 
 
 17. for the arms of wicked men fliall be broken; 
 but Jehovah upholdeth the righteous. 
 
 18. Jehovah knoweth the days of upright men; 
 
 and their inheritance fliall be for ever : 
 ig. they fliall not be afliamed, in the time of evil ; 
 and in the days of famine, they fliall be fatisfied, 
 
 20. But wicked men fliall perifli j [ lambs ; 
 
 and the enemies of Jehovah fliall be as the fat of 
 they conjume avoay^ as fmoke they confume away ; 
 and their feed Jhall feek after bread. 
 
 21. The wicked man borroweth, and payeth not again ; 
 
 but the righteous is merciful, and giveth : 
 
 22. forfuch, asarebleffed of him, fliall inherit the earth; 
 and fuch, as are curfed of him, fliall be cut off. 
 
 23. From Je HO VAH are the goings of one, who is pure; 
 
 he efl:abliflieth him, and his way pleafeth : 
 
 24. though he fall, he fliall not utterly be cafl: down ; 
 for J E H o VA H upholdeth his hand. 
 
 25. I have been young, and now am old ; 
 
 yet I have not feen the righteous man forfaken : 
 
 26. he 
 
J 92 Remarks on JeleB Faff ages in 
 
 26. he is ever merciful, and lendeth ; 
 
 and his feed is blefled. ' 
 
 27. Depart thou from evil, and do good 5 
 
 and dvkrell for evermore : \ 
 
 28. for J E H o VAH loveth judgment ; 1 
 and forfaketh not his faints. 1 
 
 Tranfgrejfors are dejiroyed for ever ; j 
 
 but the feed of wicked men Jhall be cut off: \ 
 
 29. the righteous fhall inherit the land j j 
 and dv»?ell therein for ever. 
 
 30. The mouth of the righteous man fpeaketh wifdom j | 
 
 and his tongue talketh of judgment : ' ■'■ 
 
 31. the law of his God is in his heart; 
 his foot-fteps ftiall not Aide. 
 
 32. The vk'icked man watcheth for the righteous ; 
 
 and feeketh occafion to flay him : 
 
 33. Jehovah will not leave him in his hand ; 
 
 nor condemn him, when he is judged. '; 
 
 34. Wait thou upon Jehovah; j 
 
 and be obfervant of his way : | 
 
 and he ivill exalt thee^ to inherit the land\ \ 
 
 when the wicked are cut off, thou Jhalt fee it* \ 
 
 35. I have feen the wicked man in great power; I 
 
 and fpreading himfelf, like a green bay -tree : .; 
 
 36. yet I went by, and lo he was gone ; 
 
 yea I fought him, but he was not found. 
 
 37. Mark the perfe(5t man, and behold the upright ; 
 
 for the end of that man is peace : ; 
 
 38. but the tranfgreflbrs fhall be deftroyed together ; 
 
 and the end of wicked men fhall be cut off. | 
 
 39. The falvation of righteous men is from Jehovah ; 
 
 he is their flrength in the time of trouble : ] 
 
 40. and Jehovah will help them, and deliver them; I 
 and will fave them, becaufe they trufled in Him. 
 
THE OLD TESTAMENT. 
 
 ^93 
 
 Pfalm 40. 
 
 The prophet here exprefTes the triumph of Th e 
 Messiah : firft, on his Refurre^fion ; and fe- 
 condly, on having put an End to the Sacrifice of 
 Animals^ by offering up Himjelf. See this Pfalm ex- 
 prefsly thus afcribed to the Mefliah, by the Author 
 of the Epiftle to the Hebrews ; whole argument is 
 evidently founded on thus oppofing to the Bodies 
 of Animals, then no longer fo be offered, the Body 
 cf Jefiis Chrifi offered up once for ail. See Heb. 10 ; 
 5 — 10. The words of the Apoflle, Wherefore -when 
 he Cometh into the world^ plainly exclude David x, and 
 as plainly point out The Meffiah : and both, in exad 
 confiftency with the Pfalm itfelf. There has long 
 been one real and great difficulty, which will, for 
 the future, be avoided •, by confidering — that the 7 
 verfes, which now conclude this Pfalm, do not belong 
 to it : being a compleat copy of what is now the 
 70th Pfalm, but prcferved there very defedively. 
 Part I. 
 
 2. With earneft expectation I looked unto Jehovah; 
 and he hath inclined unto nne, and heard my cry. 
 
 3. And he hath brought me up out of the horrible pit, out of the deep mire; 
 and he hath fet my feet upon a rock, he hath eftablifhed my goings. 
 
 4. And he hath put in my mouth a new fong of praife unto God; 
 many fliall confider, and fear, and fliall trufl: in J e h o va h. 
 
 5. Blefled the man ! who hath made J e h o va h his confidence ; 
 and hath not turned to the proud, and the favourers of impofture. 
 
 6. Manifold are thy works, O Jehovah my God! 
 
 thy v/onders, and thy contrivances, there Is no recounting unto thee : 
 I would ihew, and would declare them ; but they are numberlef*. 
 
 Part 2. 
 
 7. Sacrifice and offering thou didft not delight in ; 
 then a body didft thou prepare for me : 
 
 burnt -offering and fin -offering thou didft not require j 
 
 8.. Then faid I, " Lo ! I come ; 
 "fn the roll of the book it is vvritteu concerning ine : 
 
 N 9. To 
 
194 Remarks on fekSi Pajfages in 
 
 9. ** To do thy will, O G o ]>, is my delight ; 
 «» yea, thy law is in the midft of my afFeftions." 
 
 10. I have publiflied righteoufnefs, in the great congregation j 
 lo ! my lips I will not reftrain : 
 
 thou, O J E H o VA H my G o D, knoweft. 
 
 It. Thy righteoufnefs have I not concealed within my heart; 
 thy faithfulncfs and thy falvation have I declared : 
 I have not hidden thy mercy and thy truth from the great congregation. 
 
 A different Pfalm, being now the 70th. 
 
 [12. Jihovah! ivhhhold net thy compajjiont from me j 
 let thy mercy and thy truth ahuayi prejer've me. 
 
 13. For evils ivithout number have compajfed me about ; 
 wine affliSllons ha-ve taken hold of me, jo that I cannot look up ; 
 they are more ikan the hairs of my head, fo that my heart faileth me. 
 
 14. BepJeafed^ O God, to deliver me j haften, O Jehovah, to my afliftance. 
 
 15. Let them be alhamed and confounded, who feck my life to deftroy it ; 
 let them be driven back, and put to ccnfufion, who wi/h me evil. 
 
 16. Let them be defolate becaufe oi their fhame, who fay Aha ! Aha !' 
 
 17. Let all thofe, who feek thee, be joyful and glad in thee : 
 
 let thofe, who love thy falvation, fay always, Jehovah be magnified ? 
 
 18. But I am poor and needy ; haften, OJehovah, unto me : 
 thou art my helper and deliverer ; my G o n, make no delay. 
 
 Pfalm 
 
THE OLD TESTAMENT. I95 
 
 Pfalm 41. 
 
 Part I. 
 
 1. Eleffings are on him, who attendeth to the humble man; 
 in the day of evil Jehovah will deliver him. [earth; 
 
 2. He will keep him, and revive him, and blefs him upon 
 and he will not give him up to the will of his enemies. 
 
 3. Je H o VA H will fupport him, on the bed of languilhing; 
 and will make all his bed, in his infirmity. 
 
 Part 2. 
 
 4. I have faid : "OJehovah! have pity upon mc ; 
 *• O heal my foul ; have I sinnep against thee ?" 
 
 5. Mine enemies fpeak evil againll me ; [faying) 
 *' When fhall he die, and his name perifh ?" 
 
 6. He, who Cometh to fee me, fpeaketh vanity ; 
 and in his heart heapeth up iniquity to himfelf : 
 then, going forth, he fpeaketh in the fame manner. 
 
 7. Againlt me do all thofe whifper, who hate me ; 
 againll me do they contrive mifchief ; {Jaying) 
 
 8. " The fentence of being guilty is pronounced upon him; 
 '• and now, that he lieth, let him rife no more." 
 
 9. Even the man of my peace, he whom I trufted ; 
 
 he, who did eat of my bread, hath lift up his heel againll mc. 
 
 Part 3. 
 I o. But thou, O Jehovah, have pity upon me ; 
 and raife me up again, and I Ihall reward' them. 
 
 1 1 . By this I know, that in me thou art well - pleafcd ; 
 that mine enemy fhall not triumph over me. 
 
 12. But I — for my Perfeiflnefs thou wilt fupport me ; 
 and thou wilt i^i me before thy face for ever. 
 
 Pfalms 42 and 43. 
 
 Part I. 
 
 1. As the hart papteth after ftreams of water; 
 (o my foul panteth after thee, O God ! 
 
 2. My foul thirlleth for God, for the living God; 
 when fliall I come, and behold the prefence of God ! 
 
 N 2 3. My 
 
196 Remarks on feleB Paffages in 
 
 3. My tears have been food for me day and night ; 
 while it is faid to me all day long, " Where is thy God ?" 
 
 4. Thefe things I remember, and I pour out my foul by 
 
 myfelf: [houfeof GoDf 
 
 when fhall I pafs over, in company with the mighty, to the 
 with the voice of fhouting, and the thankfgiving oi the feftlval 
 
 multitude ! 
 
 [Chorus] 
 
 5. Why art thou dejeSied, O my foul ? and why art thou dif- 
 
 quieted within me ? 
 put thy truji in God; for I fhall yet praife Him, 
 the falvation of my countenance, and my God! 
 
 Part 2. 
 
 6. My foul is dejefted within me : therefore I remember 
 
 thee my God; [this little hill, 
 
 from the country of Jordan, and of Hermon, and from 
 
 7. Deep calleth unto deep, at the voice of thy catarafls ; 
 all thy breakers, and thy waves, have pafTed over me. 
 
 8. By day will Jehovah command his mercy ; 
 
 and by night his fong Jhall be with me, and prayer unto the 
 God of my life. [gotten me? 
 
 9. T will fay unto God, my ftrong hold, why haft thou for- 
 why do I go mourning, thro' the oppreffion of the enemy ? 
 
 10. Like a fword thro' my bones, is the reproach of mine 
 
 adverfaries -, 
 while they fay to me all day long, " Where is thy God ?'* 
 
 [ Chorus ] 
 
 1 1 . Why art thou dejeBed, O my foul P and zvhy art thou dif- 
 
 quieted within me ? 
 put thy trufl in God ; for I pall yet praife Him, 
 the falvation of my cowitenance, and my God. 
 
 Part 3. 
 
 12. Judge me, O God, and avenge my quarrel ; 
 
 deliver me from the unmerciful peoplfe, from the man of fraud 
 and iniquity. [removed me far off? 
 
 13. For thou art the Go d of my ftrength ; why haft thou 
 why do I go mourning, thro' the oppreffion of the enemy ? 
 
 14. O 
 
THE OLD TESTAMENT. I97 
 
 14. O fend out thy light, and thy truth : thefe fliall con- 
 
 dudl me ; 
 they Ihall bring me to thy holy mountain, and to thy taber- 
 
 15. Then will I go unto the altar of G o d ; [ nacles, 
 unto the G o d of my joy and of my exultation : 
 
 and I will praife thee upon the harp, O Go d, my God! 
 [ Chorus ] 
 
 1 6. Wby art thou dejeiied, O my foul ? and why art thou dif- 
 
 quieted within me ? 
 fut thy truji in God ; for I pall yet praife Him., 
 the falvation of my countenance, a?id my God, 
 
 Pfalm 45. 
 
 1. My heart hath meditated on a noble fubjeft ; 
 what I have done I will declare unto Th e King: 
 my tongue fhall be the pen of a ready writer. 
 
 2. Thou art more beautiful than the fons of men ? 
 grace is diffufed over thy lips : 
 
 therefore God hath bleffed thee for ever. 
 
 3. Gird thee with thy fword upon thy thigh ; 
 powerful is thy glory and thy majefty, 
 
 4. Lead on therefore, ride on profperoufly ; 
 
 in the caufe of truth, of meeknefs, and of righteoufnefs : 
 and thy right hand fliall teach thee terrible things. 
 
 5. Thine arrows are very fharp, O thou moft mighty ! 
 the nations Ihall fall under thee ; 
 
 in the heart of thine enemies fhalt thou be King. 
 
 6. Thy throne, O Goo, is for ever and ever j 
 
 a fceptre of righteoufnefs is the fceptre of thy kingdom. 
 
 7. Thou haft loved righteoufnefs, and hated wickednefs j 
 therefore hath God, even thy God, anointed thee 
 
 with the oil of gladnefs above thy fellows. 
 
 8. Myrrh, aloes and caffia fill thy garments; 
 
 out of the wardrobes of ivory are thefe marks of thy joy, 
 
 9. Daughters of kings are amongft thy high honours ; 
 on thy right hand is placed the queen, in gold of Ophir. 
 
 N 3 10. Hearken 
 
198 Remarks on JeleB Pajfages in 
 
 10. Hearken, O daughter, and confider, and incline thine 
 and forget thine own people, and thy father's houfe. [ear; 
 
 1 1. Then will the King admire thy beauty ; 
 
 for He is thy Lord, therefore worlhip Him. [offering; 
 
 12. Even the daughter of Tyre fhall attend with a facred- 
 the rich men of every nation Ihall fupplicate thy favour. 
 
 13. Honourable is the King's daughter, in her appearance; 
 inwoven with gold are her robes. 
 
 14. In raiment of needlework ihall ftie be brought to the 
 the virgins fhall ad\ ance after her; [King; 
 her companions alfo fhall be brought unto thee. 
 
 15. They fhall be conduced with joy and exultation -, 
 and fhall enter into thy palace, O King ! 
 
 16. Inilead of thy fathers, there fhall be thy children; 
 them fhalt thou make princes in all the earth. 
 
 17. They fhall celebrate thy name thro' all generations; 
 becaufe the nations will praife thee for ever and ever. 
 
 Pfalm 49. 
 
 1. Hear this, all ye peoples ! 
 
 give ear, all ye inhabitants of the world ! 
 
 2. As well the fons of the low, as of the high ; 
 the rich man, and the poor, together. 
 
 3. My mouth fhall fpeak wifdom; 
 
 and the meditations of my heart fhall be underftanding. 
 
 4. I will incline to a parable mine ear; 
 I will open upon the harp my dark faying. 
 
 5. Wherefore fhould I fear, in the days of evil ? 
 tho' furrounded by the wickednefs of mine enemies: 
 
 6. Of thofe, who trull in their wealth ; 
 
 and boafl themfelves in the multitude of their riches. 
 
 7. No man can pofTibly redeem his brother; 
 nor give unto God a ranfom for him.' 
 
 8. For the redemption of his foul is precious ; 
 and he ceafeth to be for ever. 
 
 9 But the Holy One fhall live for ever; 
 he fhall not fee corruption. 
 
 10. Whereas 
 
THE OLD TESTAMENT. ig^ 
 
 10. Whereas wife men (hall die ; ' 
 equally as the fool and the brute, they perilh ; 
 and they leave to others their riches. 
 
 1 1. Their fepulchres are their houfes for ever; 
 their habitations to generation and generation : 
 
 even of them, who have given their names to countries. 
 
 12. And man, tho' in honour, shall have no un- 
 
 derstanding ; 
 becoming like the beasts, which go down into si- 
 LENCE. 
 
 13. This is to them the way of Humbling; 
 and they, who come after them, run like them. 
 
 14. Like cattle, do they advance to the grave; 
 death is their ihepherd, and they go down : 
 
 in ftraight rows, to his flock, he fafteneth them ; 
 
 till the grave ceafe from being an habitation for them. 
 
 15. Verily God fhall redeem my foul ; 
 
 for he fhall refcue me from the power of the grave. 
 
 16. Fear thou not, tho' a man become rich ; 
 tho' the glory of his houfe be increafed. 
 
 17. For when he dieth, he fhall carry away nothing; 
 his glory fhall not defcend after him. 
 
 18. Tho', while he lived, he blefTed his own foul ; 
 and would praife thee, for indulging thyfelf likewife. 
 
 19. He goeth to the generation of his fathers; 
 who fhall fee the light no more for ever. 
 
 20. Man, tho' in honour, shall have no under- 
 
 standing ; 
 becoming like the beasts, which go down into si- 
 LENCE, 
 
 Pfalm 50. 
 
 1. The God of Gods is Jehova h ! 
 he hath fpoken, and called the world 
 
 from the rifing of the fun to its going down. 
 
 2. Out of Sion, the perfedtion of beauty, 
 
 hath God manifefted his fplendour. 
 
 5. Cur 
 
200 Remarks on feleB Paffages in 
 
 3. Our God cometh, and keepeth not filence ; 
 before him goeth a devouring fire, 
 
 and' round about him is a mighty tempeft. 
 
 4. He calleth unto the heavens from above, 
 and unto the earth, that he may judge his people. 
 
 5. Gather yourfelves unto Him, O ye his faints ; 
 •ye, who make a covenant with Him by facrifice. 
 
 6. And the heavens fhall declare his righteoufnefs j 
 for God, He, is the judge. 
 
 7. Hear, O my people j for I fpeak : 
 
 Ifrael ; for I teftify concerning thee : 
 God, even thy God, am I. 
 
 8. I reprove thee not, on account of thy facrilices; 
 even thy burnt -offerings are before me continually. 
 
 9. I accept not a bullock from thy houfc, 
 nor he -goats out of thy folds. 
 
 10. For mine are all the beafts of the forell ; 
 and the cattle, upon a thoufand hills. 
 
 I J. 1 know every fowl of the mountains; 
 and the abundance of the fields is with me. 
 
 12. If I were hungry, I would not tell thee; 
 for mine is the world, and the fulnefs thereof. 
 
 13. Do I eat the flefh of bulls ? 
 or the blood of he -goats do I drink ? 
 
 14. Sacrifice unto God a facrifice of praife ; 
 and pay to The moft High thy vows. 
 
 15. Then call upon me, in the day of diftrefsj 
 
 1 will deliver thee, and thou llialt glorify me. 
 
 16. But unto the wicked man faith God : 
 What is it to thee, to recount my ftatutes ? 
 
 17. For thou takeft my covenant in thy mouth i 
 yet even thou hateft my inllruftion, 
 
 and cafteft my words behind thee. 
 
 18. If thou feed a thief, thou runneft with him; 
 and with adulterers art thou an aflbciate. 
 
 19. Thy mouth poureth forth words with malice; 
 and thy tongue frameth deceit. 
 
 20. Thou 
 
THE OLD TESTAMENT. 201 
 
 20. Thou fitteft with thy brother, yet fpeakeft againft himj 
 with the Ton of thy mother, and uttereil flander. 
 
 21. Thefe things halt thou done, and I was filent; 
 thou thoughteft me altogether like thy felf : 
 
 I difprove thee, and fet the comparifon before thy eyes. 
 
 2 2. Underlland now this, ye who forget God j 
 left I tear in pieces, and there be none to deliver. 
 
 23. He, who facrificeth praife, glorifieth me; 
 and to the upright in the way, to him will I fhew my falvatlon.' 
 
 Pfalm 14. 
 compared with Pfalm 53. 
 
 1. The fool hath faid in his heart, There is no God ! 
 they have corrupted, they have made abominable, their beha- 
 there is none, that doeth good ; not even one. [viour; 
 
 2. J E II o VA H hath looked down from heaven, 
 upon the children of men ; 
 
 to fee. if any one underftandeth, 
 or enquireth after God. 
 
 3. Every one goeth aftray, together are they corrupted; 
 there is none, that doeth good ; not even one. 
 
 Their throat is an open fepulchre ; 
 with their tongues do they pradlife guile. 
 
 The poifon of afps is under their lips j 
 their mouth is full of curfing and bitternefs. 
 
 Swift are their feet to fhed blood ; 
 deftrudtion and mifery are in their ways. 
 
 But the way of peace they have not known ; 
 there is no fear of God before their eyes. 
 
 4. Have they no knowledge, all the workers of iniquity ? 
 my people have eaten, they have eaten, angels' food ; 
 
 yet called they not on the name of Jehovah. 
 
 5. They were greatly afraid, when no fear was (necciTary) ; 
 for God was with the generation of the righteous. 
 
 • { The cou 
 \ but Jeh< 
 
 counfel of the humble man ye mock at j 
 loVAH is his refuge. 
 i They abufed the ftrong proofs of thy favour 
 ( when yet Jehovah was their refuge. 
 
 Oh 
 
202 Remarks on feleci P off ages in 
 
 7. Oh for a grant from Sion, for the deliverance of Ifrael I 
 when Jehovah bringeth back the captivity of his people; 
 Jacob flxall rejoice, and Ifrael fhall be glad. 
 
 Pfalm ^^, 
 
 1. Give ear, O God, unto my prayer; 
 and hide not thy felf from my fupplications. 
 
 2. Attend unto me, andanfwerme; 
 lam lead in my cry, and greatly diftrelTed. 
 
 3. On account of the leader of the hoftilityj 
 and becaufe of the oppreffion of the wicked man. 
 
 4. For they transfer upon me iniquity; 
 £nd profecute their hatred of me with fury. 
 
 5. My heart is fore pained within me ; 
 and terrours are fallen upon me. 
 
 6. Fear and trembliag are come into me; 
 and honour overwhelmeth me. ' 
 
 7. And I faid : Oh, that I had flrong wings ; 
 as a dove would I flee away, and be at reft. 
 
 8. Lo, then would I wander far off; 
 
 I would remain in the wildernefs for ever. 
 
 9. I would haften to myfelf an efcape ; 
 from the ftormy wind, and from the tempeft. 
 
 10. Deftroy the chiefs, dividing their counfels; 
 for I have feen violence and contention. 
 
 1 1. In the city, both by day and by night, 
 they go about upon her walls. 
 
 12. Iniquity and mifchief are in the raidft of her; 
 wickednefs and deceit are in the midft of her: 
 
 and guile departeth not from her ftreets. 
 
 13. If an enemy reproacheth me, I can bear it; 
 if an hater of me had magnified himfelf againft me, 
 then perhaps I might have hid myfelf from him. 
 
 14. But it was thou ! a man after my own heart f 
 my guide ! and one well -acquainted with my fteps ! 
 
 15. Together have we taken fvv'eet counfel ; 
 and walked to the houfe of God, in concord. 
 
 16. Let 
 
THE OLD TESTAMENT. 202 
 
 1 6. Let death feize upon them ; 
 
 let rhem go down alive into the grave : 
 for wickedneiies are in the midft of them. 
 
 17. I will call upon God ; 
 and Jehovah will fave me. 
 
 18. Evening, morning, and ncon-day v?ill I pray^ 
 and cry aloud : and he will hear my voice. 
 
 19. Deliver in peace my foul; 
 that no evil come near unto me : 
 
 for they, who Hand with me, are againft the many. 
 
 20. God will hear, and humble them; 
 
 even He, who dwelleth from everlafting to everlafting. 
 
 21. Becaufe they do not return to their duty; 
 neither do they ftand in fear of God. 
 
 22. He hath ftretched out his hand againft my peace; 
 and he hath violated his covenant. 
 
 23. Flattering, even fofter than butter, was his mouth; 
 and yet his heart was as inftruments of war. 
 
 24. Smoother than oil were his words; 
 yet are they now drawn fwords. 
 
 25. Oh, caft upon Jehovah thy care; 
 and he will fuftain thee ; he will not fuffer, 
 that the juft man be toffed to and fro for ever. 
 
 26. And do thou, O Jehovah my God ! 
 bring them down to the pit of corruption. 
 
 27. Men of much blood and of deceit 
 fhall not live out half their days : 
 
 but I trull in thee, O Jehovah I 
 
 Pfalm 6y. 
 
 1. May God be merciful unto us, and blefs us; 
 may he caufe his countenance to Ihine upon us ! 
 
 2. So that his way may be known upon earth; 
 even his falvation, among all nations ! 
 
 3. Let the nations prai/e thee, O God; 
 let the nations^ all of them, prai/e thee / 
 
 4.. Let 
 
204 Remarks on feleB Pajfages in 
 
 4. Let the peoples be glad, and fhout for joy; 
 for thou fhalt judge the nations with equity, 
 and comfort the peoples thro' the earth ! 
 
 5. Let the nations praife thee, O God; 
 let the nations, all of them, prai/e thee f 
 
 6. The earth giveth her offspring ! 
 may God, our own God, blefs us ! 
 
 7. May God blefs us f 
 
 and may all the ends of the earth fear Him ? 
 
 Pfalm e'^. 
 In 9 Parts. 
 
 Part I. 
 
 1. Let God arife, let his enemies be fcattered ; 
 and let them, that hate Him, flee from his prefence. 
 
 2. As fmoke is driven away, fhall they be driven : 
 as wax melteth before the fire ; 
 
 let the wicked perilh at the prefence of Goo. 
 
 3. But let the righteous rejoice, and exult ; 
 
 at the prefence of God let them rejoice exceedingly. 
 
 Part 2. 
 
 4. Oh fing ye unto God, celebrate his name; 
 clear the way for Him, who rideth thro' the defarts : 
 Jehovah is his name, exult ye before Him. 
 
 5. He is a father of orphans, and an avenger of widows j 
 even God, in the habitation of his holinefs. 
 
 6. God reftoreth to an houfe thofe, who were deftitute ; 
 he bringeth out with abundance thofe, who were bound : 
 but the rebellious dwell in a dry land. 
 
 Part 3. 
 
 7. O God ! when thou didft go forth before thy people j 
 when thou didil march thro' the wildernefs: 
 
 8. The earth trembled, and the heavens poured down; 
 [even the thick clouds poured down waters. 
 
 The mountains melted away] frona before God; 
 ihijs did Sinai, from before the God of Ifrael. 
 
 9. Thou 
 
THE OLD TESTAMENT. 20C 
 
 9. Thou, O God, didft fend a rain of plenteous manna; 
 thine inheritance fainted, and thou didft confirm them. 
 
 10. Thy quails were continued in the midft of them; 
 thus in thy goodnefs didft thou prepare for the poor. 
 
 Part 4. 
 
 11. God, even Jehovah, gave the word; 
 
 and many were the women, who fung the glad tidings — 
 
 12. " The kings of armies fiee away, jlee away ; 
 " and JJje, who ftaid at home, divideth the Jpoil. 
 
 13," Tha" ye have lien down among the pots ; 
 '* ye are as the wings of a dove, which is covered with fiker ; 
 ** and its feathers with bur7iifl^ed gold. 
 
 14. " Since the Almighty fcattered thefe kings -, 
 
 " as to her, jhe is zuhite as the fnow upon Tzalmon.^'* 
 
 Part 5. 
 
 15. The hill of God — is it the hill of Balhan ? 
 a craggy hill is the hill of Baihan. 
 
 16. Why look ye proudly, ye craggy hills ? 
 
 this (Sion) is the hill, which God defireth to inhabit} 
 yea, Je hovah will inhabit it for ever. 
 
 17. The chal-iot of God is twenty thoufand, 
 even thoufands and thoufands : 
 
 the Lord is among them, it is Sinai in holinefs ! [captive; 
 x8. Thou haft afcended on high, thou haft led captivity 
 thou haft given gifts amongft men : 
 that Jehovah God might dwell even with the rebe!iio-us. 
 
 Part 6. 
 
 19. Blefied be Jehovah, day after day ; 
 the God of our falvation beareth our burdens. 
 
 20. The God for us is the Goo for falvations ; 
 and to Jehovah belong the decrees, iffued for death. 
 
 21. Verily God will fmite the head of his enemies ; 
 even the (haggy pate of him, who goeth on in his trefpalTes. 
 
 22. The Lord hath faid : •' 'As from Bajhan will I return (tri- 
 ** I will return, as from the depths of the fea : [umphant) 
 
 23. ''So 
 
2o6 Remarks on feleB Pajfages in 
 
 23. "5(7 thrA thou jkalt wajh thy foot in blood-, 
 
 •* and the tongue of thy dogs Jhall be red thro the fame." 
 Part 7. 
 
 24. Men have feen thy goings, O God \ 
 the goings of my God, my king, in holinefs f 
 
 25. Before go the fingers, behind go the minftrels j 
 
 in the midft are the damfels, with the timbrels, finging — 
 
 26. " /« the nffembliei blefs ye God ! 
 
 ** even Jehovah / ye defcendants of Ifrael >. " 
 
 27. There is Benjamin, the youngeft (lately) their ruler ; 
 the princes of Judah (now) their council : 
 
 the princes of Zebulon, and the princes of Naphtali. 
 Part 8. 
 
 28. Thy God hath commanded this thy ftrength ; 
 ftrengthen ftill, O God, what thou haft wrought for us. 
 
 29. For the fake of thy temple at Jerufalem, 
 to thee fhall kings bring an oblation. 
 
 30. Rebuke the beaft of the reed (Egypt) 
 
 the affembly of the bulls, with the calves of the nations; 
 who dance to their filver inftruments of muiic : 
 fcatter thefe nations, which delight in wars. 
 
 31. Let the princes come up out of Egypt ; 
 
 let Ethiopia haften to fpread out her hands to God. 
 Part 9. 
 
 32. O ye kingdoms of the earth, fing unto God ; 
 O celebrate Jehovah for ever! 
 
 33. Him, who rideth on the everlafting heavens \ 
 lo, he fendeth forth by his voice the voice of ftrength ! 
 
 34. Afcribe ye ftrength to God over Ifrael; 
 his worJhip and ftrength are in the clouds. 
 
 35. Wonderful art thou, O God, out of thy fanfluary ; 
 
 even the God of Ifrael ! 
 he giveth ftrength and powers VKito the people ! 
 bleffed be God ! 
 
 PfalrfV 
 
THE OLD TESTAMENT. 
 
 207 
 
 Pfalm 69. 
 
 1. Save me, O God ! 
 
 for the waters are come in, even unto my life. 
 
 2. I fink in deep mire, where there is no Handing ; 
 
 I am come into deep waters, where the flood overfiows mc. 
 
 3. I am weary with my crying, my throat is dry; 
 mine eyes fail with waiting for my God. 
 
 4. More than the locks of my head are they, who hate me 
 
 without a caufe ; 
 beyond my hairs are they, who are mine enemies wrongfully: 
 at the time that I am reftoring what I have not taken away. 
 
 5. O God, thou knowefl my plan of recovery; 
 and my offering-for-fin is not hidden from' thee. 
 
 6. Let not thofe be afhamed at me, w^ho wait for thee, O 
 
 Lord of holls ! [Ifrael f 
 
 let not thofe be confounded at me, who feek thee, O God of 
 
 7. Becaufe for thy fake have I fuffered reproach ; 
 for thy fake hath Ihame covered my face. 
 
 8. For thy fake I became a flranger unto my brethren; 
 and an alien unto the children of my mother. 
 
 9. For the zeal of thine houfe hath eaten me up ; 
 
 and the reproaches of them, that reproached thee, fell on me. 
 
 10. When I humbled my foul by fafting; 
 even that was turned to my great reproach. 
 
 1 1 . When I made my garment of fackcloth ; 
 then became I to them for a by -word. 
 
 12. They faid of me, that I fat at the gate; 
 
 and their fongs were, that I drank ftrong drink. [ance; 
 
 13. But I pray to thee, O Jehovah ! in a time of accept- 
 O God ! in thy manifold kindnefs anfwer me, in the truth of 
 
 thy falvation, 
 
 14. Deliver me out of the mire, and let me not fink ; 
 
 let me be delivered from thofe who hate me, and out of the 
 deep waters. 
 
 15. Let not the flood of waters overflow mc ; 
 neither let the deep fwallow me up : 
 
 and let not the pit ihut its mouth upon me. 
 
 16, Anfwer 
 
2o8 Remarks on Jele5l Pajfages in 
 
 \6. Anfwer me, O Jehovah, according to the goodnefs of 
 thy loving kindnefs ; , 
 
 according to the multitude of thy compaffions, look upon me. 
 
 17. And hide not thy countenance from thyfervant; 
 for I am in ftraits, haften, anfwer me. 
 
 18. Draw nigh unto my foul, and deliver it; 
 for the fake of mine enemies. Oh fave me. 
 
 19. Thou knoweft my reproach, and my ihame ; 
 and my difhonour is in the fight of all mine adverfaries. 
 
 20. Oh heal the breaking of my heart, for I am in mifery; 
 fox I looked for fome one to have pity, but there was none : 
 and for comforters, but I found them not. 
 
 21. They alfo gave me^ for my n»eat, gall ; 
 
 and, for my thirft, they have made me to drink vinegar. 
 
 22. Their provifion, thus before them, will be for a fnare ; 
 and, by way of recompcnce to them, will be for a ftumbling- 
 
 block. 
 
 23. Their eyes will be darkened, fo that they will not fee j 
 and their backs wilt thou bow down continually. 
 
 24. Thou wilt pour out upon them thine indignation j 
 and thy wrathful difpleafure will take hold of them. 
 
 25. Their habitation will be defolate ; 
 and in their tents will be no inhabitant. 
 
 26. For him, whom thou hall fmitten, have they perfecuted ; 
 and they have added to the grief of him, whom thou hail 
 
 wounded. 
 
 27. Behold the punilhmcnt, which will be on their iniquity; 
 for they will not come into thy righteoufnefs. 
 
 28. They will be blotted out of the book of life; 
 and with righteous men they will not be enrolled. 
 
 29. Tho' I am brought low by affliftion, and am grieved ; 
 thy falvation, O God, Ihall fet me up on high. 
 
 30. I will praife the name of God with a fong; 
 and I will magnify it with thankfgiying. 
 
 31. For 1 Ihall be pleafing to Jehovah, beyond an ox ; 
 
 more than any bullock, that hath horns and hoof*. 
 
 32. Confider 
 
THE OLD TESTAMENT. 209 
 
 32, Confider this, ye humble, and rejoice; 
 feek ye after God, and your heart ihall live. 
 
 33, For Jehovah hearkeneth to the poor; 
 
 and thofe, who are bound to him, he doth not defpife. 
 
 34, Heaven and earth fhall praife him ; 
 the feas, and every thing that nioveth therein. 
 
 35, For God will give falvation in Sion ; 
 and he will build up the cities of Judah : 
 and they fhall return thither, and inherit it. 
 
 26. For the feed of his fervants fhall pofTefs it ; 
 and they, who love his name, fhall dwell therein. 
 
 Pfalm 80. 
 
 1. O fhepherd of Ifrael, give ear; 
 and lead the houfe of Jofeph, as a fiock. 
 
 2. Thou, who inhabiteft the cherubim, fhine forth ; 
 on the children of Ephraim and of ManaiTeh. 
 
 3. Oh, raife up thy mighty power; 
 and come, for falvation, to us. 
 
 50 Go J of hojlsy make us to turn ; 
 ^' \ manifefi thy count enancey and we Jhall be faved, 
 
 5. O Jehovah, God of hofts \ 
 
 how long wilt thou be angry with the prayer of thy people T 
 
 6. Thou haft made us to eat the bread of tears ; 
 and haft made us to drink, with tears in abundance. 
 
 7. Thou makeft us a ftrife to our neighbours; 
 and our enemies laugh us to fcorn. 
 
 -g 5 ^ Gi?^ of hoJiSi ntake us to turn; 
 
 \ man f eft thy countenance, and we Jhall be faved, 
 
 9. A vine haft thou brought out of Egypt ; 
 thou didft caft out the nations, and haft planted it. 
 
 10. Thou didft prepare the ground for ic, and it took root; 
 and, when it had taken root, it filled the land. 
 
 1 1. The fhadow of it covered the hills j 
 and the boughs of it the goodly cedars. 
 
 1 2. It fhot forth its branches unto the fea ; 
 and unto the river, the young fhoots thereof, 
 
 O 13. Why 
 
^10 Remarks on feledi PaJJages hi 
 
 13. Why haft thou broken down its fences ?, 
 fo that all, who pafs on the way, pluck its fruit f 
 
 14. The boar, out of the wood, layeth it wafte ; 
 and the wild beaft of the field devoureth it. 
 
 15.0 God of hofis ! turn, we befeech thee ; 
 look down from heaven, and behold ; 
 and do thou vifit this whole vine. 
 
 16. O proteft that, which thy right hand hath planted; 
 even on account of the fon of man, whom thou makeft ftrong 
 
 for thyfelf. 
 
 17. Confume with fire thofe, who are deftroying it; 
 at the rebuke of thy countenance, let them perifh. 
 
 18. Let thy hand be over the man of thy right hand ; 
 over the fon of man, whom thou makeft ftrong for thyfelf. 
 
 19. Then fhall we not draw back from thee. Oh quicken us ' 
 and on thy name will we call, O Jehovah? 
 
 C O God of hojls ! make us to turn ; 
 ^°* \ manifejl thy countenance, and we pall be faved, 
 
 Pfalm 85. 
 Alternately fung by the High-Prieji and People, 
 
 High Priejl. 
 
 1. Thou haft been gracious, O Jehovah, to thy land 1 
 thou haft turned the captivity of Jacob. 
 
 2. Thou haft taken away the iniquity of thy people j 
 thou haft covered all their fin. 
 
 3. Thou haft removed all thine anger; 
 
 thou haft turned from thy wrathful indignation. 
 
 People. 
 
 4. Turn us, O God of our falvation ? 
 and withdraw thy refentment from us. 
 
 5. For ever wilt thou be difpleafed at us ? 
 
 wait thou protrad thy wrath from generation to generation ? 
 
 6. Wilt thou riot once more quicken us ? 
 fo that thy people Ihall rejoice in thee. 
 
 7. Shew 
 
THE OLD TESTAMENT*. 2H 
 
 7. Shew to us, O Jehovah, thy mercy; 
 and thy falvation grant unto us. 
 
 High Priefi. 
 
 8. I will hear what the Almighty fayeth ■ — 
 Jehovah by me fayeth ^^ Peace 
 
 *' unto his people, even unto his faints : 
 " iiut let them not return to felly.'* 
 
 People. 
 
 9. Truly nigh to thofe, who fear him, is his falvation; 
 that glory may dwell in our land. 
 
 10. Mercy and truth are met together; 
 righteoufnefs and peace have kiffed each other. 
 
 11. Truth flouriflieth out of the earth ; 
 and righteoufnefs looketh down from heaven. 
 
 12. Yea, Jehovah gnnt^ih. the blejjtng -, 
 and our land granteth her offspring. 
 
 13. Righteoufnefs goeth before Him, 
 sind diredeth his goings in the way. 
 
 Pfalm 87. 
 
 1. His foundation is upon the holy hills ! 
 Jehovah loveth the gates of Sion, 
 
 above all the dwellings of Jacob. 
 
 2. Glorious things doth He fpeak of thee ; 
 thou, city of God, forever: (faying) 
 
 3. " / will make Egypt and Babylon to remember-, 
 
 *' among thofe who know me, behold Philijlia and Tyre ; 
 •• the people alfo ef Cup, thefe Jhall be bom there'* 
 
 4. Even of Sion, as the mother, it fhall be faid ; 
 fuch and fuch men fhall be born in her : 
 
 for He eflablilheth her, even The molt High. 
 
 5. In the regifter of the nations, it (hall be written ; 
 this, and that, jhall be born there, for ever. 
 
 6. Thus pall the princes be as the fand of the fea : 
 and all the frejh fprings of my favour fhall bt in Tkee. 
 
 O 2 Pfalm 
 
212 Remarks on feleSi Pajfages iti 
 Pfalm 107. 
 
 1. O give thanks to Jehovah, for he is good j 
 for his mercy is for ever. 
 
 2. Let the redeemed of Jehovah fay fo ; 
 
 they, whom he hath redeemed from the hand of the enemy, 
 
 3. And he hath gathered them out of all lands ; 
 from the eaft, and from the weft, 
 
 from the north, and from the fouth. 
 
 4. They had wandered in the wildernefs, in the i-tUrt ; 
 they found not the way to a city of habitation. 
 
 5. Hungry were they, and thirfty; 
 their foul within them fainted. 
 
 6. Then cried they r<? Jehovah in their dijirefs ; 
 end out of their Jlraits he hath delivered them. 
 
 7. And he hath led them forth, in the right way; 
 that they might go x.o a city of habitation. 
 
 8. Oh, that [men] would praise Jehovah, for his 
 
 MERCY ; 
 AND HIS WONDERFUL DOINGS FOR THE SONS OF Adam! 
 
 9. Verily he hath fatisfied the doubtful foul; 
 and the hungry foul he hath filled with good : 
 
 10. Them, who fat in darknefs and the fliadow of death; 
 fall bound in mifery and iron. 
 
 1 1 . For they had rebelled againfl the words of God j 
 and the counfel of the moft High they had defpifed. 
 
 1 2. But their heart was humbled thro' trouble ; 
 they fell, and there was no helper. 
 
 13. Then cried they /i? Jehovah, in their diftrefs -, 
 
 and out of their fir aits he hath delivered them. [of death ; 
 
 14. He hath brought them out of darknefs and the fhadow 
 and hath broken their bonds afunder. 
 
 15. Oh, THAT [men] would praise Jehovah, for his 
 
 MERCY ; 
 AND HIS wonderful DOINGS FOR THE SONS OF AdaM ! 
 
 16. Verily he hath broken the gates of brafs ; 
 and hath cut afunder the bars of iron, 
 
 17. He 
 
THE OLD TESTAMENT. 217 
 
 17. He hath brought them back, from the way of their 
 
 tranfgrcffion ; 
 and for their iniquities have they been humbled. 
 
 18. AH refrefhraent did their foul abhor ; 
 and they drew near unto the gates of death. 
 
 19. Ti>en cried they to Jehovah, in their difirefs ^ 
 and out of their Jlraits he hath delivered them. 
 
 20. He hath fent his word, and healed them ; 
 
 and hath delivered them from their pits of corruption. 
 
 21. Oh, that [men] would praise Jehovah, for h;s 
 
 MERCY ; 
 AND HIS WONDERFUL DOINGS FOR THE SONS OF AdaM ! 
 
 22. Oh, that [men] would facrifice facrific?s of thankfgiving j 
 and declare his works, with loud rejoicing ? 
 
 23. They, who go down to the fea in fhips, 
 performing work on the mighty waters j 
 
 24. Thefe men fee the works of Jehovah, 
 and his wonders in the deep. 
 
 25= For he fpeaketh, and raifeth the ftormy wind j 
 and it lifteth ijp the waves of the fea. 
 
 26. They go up to the, heavens, they go down to the deeps 5 
 their foul melteth away, at the trouble. 
 
 27. They reel to and fro, and ftagger as a drunkard ; 
 and all their wifdom is fwallowed up. 
 
 28. Then cry they /o Jehovah, in their dijirefs j 
 and out of tbfir Jiraits he delivereth them. 
 
 29. He maketh the ftorm to Hand filent ; 
 and tl)e waves of the fea are ftill. 
 
 30. Then are they glad, becaufe they are quiet ; 
 and he bringeth them to the haven of their defire. 
 
 31. Oh, that [men] would praise Jehovah, for hi2 
 
 MERcr ; 
 
 AND HIS WONDERFUL DOINGS FOR THE SONS OF Adam! 
 
 32. Oh, that [men] would exalt him, in the aflembly of 
 
 the people ; 
 and celebrate him, in the feat of the elders ! 
 
 33. He turneth rivers into a wildernefsj 
 and fprings of water into dry ground ; 
 
 O 3 34. Alfo 
 
214 Remarks on feUB Pajfages in \ 
 
 34. Alfo a fruitful land to barrennefs; ^ 
 for the wickednefs of them, who dwell therein. 
 
 35. He turneth a wildernefs into a pool of water; \ 
 and dry land into fprings of water. ' 
 
 36. And there maketh he the hungry to dwell; j 
 and they prepare a city of habitation. < 
 
 37. And they fow fields, and plant vineyards j 
 and they make a fruitful increafe. 
 
 38. And he bleiTeth them, and they multiply exceedingly; ■ 
 and even their cattle he doth not diminifh. [low, 
 
 39. But when they fin; they are diminifhed and brought 
 
 thro' oppreffion, aiBidion, and forrow. ; 
 
 40. He poureth out contempt upon princes ; j 
 and maketh them to wander in a pathlefs wafle. i 
 
 41. Yet lifteth he up the poorman out of mifery; i 
 and maketh (him) families as a flock. 
 
 42. Oh, that the upright would tonftder this, and rejoice ! 
 
 then all iniquity would fiop its mouth. i 
 
 43. Who is zci/e, and tnarketh well thefe things? \ 
 ^ven he Jhall under Ji and the mercies «/" Jehovah. 
 
 .] 
 
 Pfalm no. 
 
 1. Jehovah faid unto my Lord ; 
 *' Sit thou on my right hand, *till I make 
 " thy foes the footjlool for thy feet:" 
 
 2. The rod of thy power fhall Jehovah fend 
 
 fr6m Sion, " Rule amidji thine enemies" i 
 
 3. With thee ihall be royalty, in the day of thy power; ] 
 in majefly and holinefs from the womb : , 
 before the morning -ftar, I have begotten thee. : 
 
 4. Jehovah hath fworn, and will not repent; 
 
 " Thou art a priejl for ever, ^ 
 
 " afer the order of Melchifedek." ' I 
 
 5. The Lord is on thy right-hand (O God) ,i 
 he fmiteth kings in the day of his wraih. 1 
 
 6. Ke 
 
 .'i 
 
 'i 
 
'J'HE OLD TESTAMENT. 215 
 
 6. He fhall judge among the nations, filling the vallics; 
 he fmiteth the head over many a country. 
 
 7. Of the brook in the way will he drink ; 
 therefore ihall his head be exalted. 
 
 Pfalm 114. 
 
 1. When Ifrael came out of Egypt ; 
 
 and the houfe of Jacob from a ftrange people ; 
 
 2. Judah was his fandluary ; 
 and Ifrael was his dominion, 
 
 3. The fea faw, and it fled ; 
 Jordan was driven backward : 
 
 4. The mountains ikipped, like ramsj 
 and the little hills, like young ftieep. 
 
 5. What ailed thee, O fea, that thou fleddeft ? 
 O Jordan, that thou waft driven back ? 
 
 6. Ye mountains, that ye fkipped, like rams ? 
 and ye little hills, like young fheep ? 
 
 7. Tremble thou, earth ! at the prefence of the Lord; 
 at the prefence of the God of Jacob ! 
 
 8. Who turned the rock into a Handing water ! 
 and the flint-ftone into a fpringing-well ! 
 
 Pfalms IJ7 and 118 confider'd as One. 
 
 Part I, Psalmist. 
 
 1. O praife Jehovah, all ye nations j 
 celebrate him, all ye peoples. 
 
 2. For great towards us is his mercy ; 
 and the truth of Je hovah is for ever. 
 
 1 . Give thanks unto J e h va H, for he is good ; 
 for his mercy is for ever. 
 
 2. Let Ifrael fay now» 
 
 that his mercy is for ever. 
 
 3. Let 
 
2i6 Remarks on JekB Pajfages in 
 
 3. Let the houfe of Aaron fay now, 
 that his mercy is for ever. 
 
 4. Let all, who fear Jehovah, fay now, 
 that his mercy is for ever. 
 
 Part 2. Messiah. \ 
 
 5. Out of deep diftrefs I called on Jehovah ; ' 
 Jehovah hath anfwered, by granting me liberty. ! 
 
 6. Jehovah is for me, I will not fear; ' 
 what can man do unto me ? '\ 
 
 7. Jehovah is for me, to affift me ; \ 
 and I fee (my triumph) over thofe, who hate me, I 
 
 8. Better it is to truft in Jehovah, ^ 
 than to put confidence in man. 
 
 g. Better it is to truft in Jehovah, , 
 
 than to put confidence in princes. 1 
 
 10. All nations compafs me about J ' 
 but in Jehovah's name fhall I difappoint them. , 
 
 1 1. They compafs mc, yea they compafs me about i 
 but in Jehovah's name Ihall I difappoint them. 
 
 12. They compafs me about, as bees; 
 
 but they will be extinguiflied, as the fire of thorns : , 
 
 for in Jehovah's name fhall I difappoint them. 
 
 13. They have thruft fore at me, that I might fall ; \ 
 but Jehovah hath helped me. I 
 
 14. Jehovah is my ftrength and my fong; , 
 and he hath been to me for falvation. 
 
 15. The voice of joy and falvation is in the tents of juft men; 
 
 the right hand of Jehovah hath done a mighty afl ! j 
 
 1 6. The right hand of J e h va h is exalted ; 
 
 the right hand of Jehovah hath done a mighty aft ! ' 
 
 17. 1 fhall not die, but I fhall live ; j 
 and declare the works of Jehovah. ^ 
 
 18. Jehovah hath heavily chaftifed mc; ! 
 but he hath not given me up to death. 
 
 ig. Open to me the gates of righteoufnefs j '■ 
 
 I will go in thro' them, I will celebrate J e h va h. 
 
 20. This 
 
THE OLD TESTAMENT. 217 
 
 20. This is the gate ( leading ) to J e h o va h ; 
 juft men fhall go in thereby. 
 
 g I . I will celebrate thee, for thou haft heard me j 
 and thou haft been to me for falvation. 
 
 Part 3. Chorus. 
 
 22. Th;2 ftone, which the builders rejefted, 
 is become the head of the corner. 
 
 23. This is Jehovah's doing; 
 and it is marvellous in our eyes ! 
 
 24. This is the day, which Jehovah hath made ; 
 we will rejoice, and be glad, therein. 
 
 25. Save now, we befeech thee, O Jehovah ; 
 we befeech thee, Jehovah, give now profperity. 
 
 26. Bleffed be He, who cometh in Jehovah's name ; 
 we blefs you, who are of Jehovah's family. 
 
 27. Jehovah is God, and he hath given us light; 
 they have bound the facrifice with cords, 
 
 even unto the horns of the altar. 
 
 Part 4. Psalmist. 
 
 28. Thou art my God, and I will celebrate thee; 
 thou art my God, and I will exalt thee. 
 
 29. O give thanks to Jehovah, for he is good ; 
 for his mercy is for ever ! 
 
 Pfalm 120. 
 
 1. Unto Jehovah, when I was in trouble, 
 I called; and Jehovah heard me. 
 
 2. Deliver, O Jehovah, my foul; 
 
 from the lying lip, from the deceitful tongue. 
 
 3. What fhall be given to thee, O lying lip ? 
 and what done unto thee, O deceitful tongue ? 
 
 4. Even the arrows of the Almighty, which are Iharp ; 
 with coals of fire not to be extinguiftied. 
 
 5. Woe is me, that I fojourn without reft; 
 that I dwell in my tepts, mourning ! 
 
 6. Long 
 
21 8 Remarks on fele5i P of ages m 
 
 6. Long hath my foul had its habitation, 
 among thofe, who hated peace. 
 
 7. I was for peace ; but when I mentioned it, 
 they without caufe were for war. 
 
 Pfalm 129. 
 
 1. Greatly have they affliaed me, from my youth i 
 may Ifrael now fay : 
 
 2. Greatly have they afflifled me, from my youth 4 
 yet they have not prevailed againft me. 
 
 3. Upon my back have the plowers ploughed j 
 and they have made long their furrows. 
 
 4. Jehovah, He is juftj 
 
 He hath cut afunder the cords of the wicked^ 
 
 5. They fhall be confounded, and turned backward ^ 
 even all thofe, who are haters of Sion. 
 
 6. They fhall be as the grafs, on the houfc tops ^ 
 which, before it is full grown, withereth. 
 
 7. Wherewith the mower filleth not his hand ; 
 nor the binder fiJIeth his grafp. 
 
 8. Nor fhall they, who pafs by, fay 
 
 ♦' The bleffing of Jehovah be upon you!" 
 " We blefs you, in the name of Jehovah !** 
 
 Pfalm 132. 
 
 1. Remember, O Jehovah, to David 
 all his piety ; 
 
 2. How he fware unto Jehovah, 
 
 how he vowed to the Mighty One of Jacob : 
 
 3. " / zoi/I 7iot go into the tabernacle of my houfe i 
 " Tior go up upon the couch of my bed \ 
 
 4. " / will not give fleep to mine eyes, 
 " nor to mine eye- lids (lumber : 
 
 5. *' Until I find a place for Jehovah, 
 " an habitation for the Mighty One of Jacob, 
 
 6. " Loy we heard of the ark at Ephrathah ; (Shilo) 
 " we found it in the fields of Jear ; (Kiriath jearim) 
 
 We 
 
THE OLD TESTAMENT. 219 j 
 
 7. *' We will go to bis habitation ; j 
 " we zvill worjhip at his footjoolj^ J 
 
 ■] 
 
 8. Arife, Jehovah, into thy felling. place j 
 
 thou, and the ark of thy ftrength. 1 
 
 9. Let thy priells be clothed with righteoufnefs ; 1 
 and let thy faints Ihout for joy. 
 
 10. For the fake of David thy fervant, 
 
 turn not away the face of thine anointed. j 
 
 11. Jehovah hath fworn unto David i .J 
 truly he ihall not turn from it : 
 
 *' Of the fruit «f thy body will I place on thy throne.** '< 
 
 12. *' If thy children will keep my covenant ; 
 *' and my tejiimonies, which I Jhall teach them : 
 
 ** their children alfo, for evermore, '■ 
 
 *^ pall fit upon thy throne." 
 
 \ 
 '\ 
 
 13. Verily Jehovah hath chofen Sion J .; 
 he hath defired it for an habitation for Himfelf : (faying) 
 
 14. *' This is my rejling -place for ever j i 
 ^' here will I dwells for I haue dejired it. \ 
 
 15. ** Her viEluals abundantly will I blefs ; 
 
 *' her poor will I fatisfy with bread. \ 
 
 16. ^^ And her priejis will I clothe with health; 
 
 f * and her faints Jhall jhout aloud for joy, '\ 
 
 17. " There will I make to fiourijh a horn to David j I 
 **,/ have ordained a lamp for mine anointed. • 
 
 18. '* His enemies will I clothe with fiiame j - , 
 ^* but upon Himfelf pall his crown fourip'* j 
 
 The 
 
THE reader will obferve, that the Pfalms, of 
 which the tranflations are now given to the 
 world, are . not exaftly the fame with thofe men- 
 tioned in p. 173 of this volume. — But of the 48th 
 and 89th no tranflations v/ere to be found among 
 Dr. Kennicott's papers. And on the other hand, 
 the Editors have thought it right to publifli the 
 tranflations of Pf. 14 compared with Pf. 53, and 
 Pf. 107, which appeared to have been fairly copied 
 out by Dr, Kemicott for the prefs. 
 
 NOTES 
 
NOTES 
 
 ON THE 
 
 PSALMS. 
 
222 Remarks on JekB Paffhges in 
 
 Notes on the Pfalms. 
 I. 
 
 TH E Preface, a Summary of the doftrine of the Pfalms 
 — Happinefs the portion of the worlhippers of Jehovah, 
 mifery that of the wicked. See Jerem. 17,7, 8. 
 
 1. Coutifel of the wicked or righteous- — the fyftem adopted 
 >— or the delafions of the wicked, Hi^ from the Arabic njf]; 
 fgmenta et mendacia protulit -—^Uoi. 10,6. Ifrael fliall be 
 afhamcd of its own delufions : i. e. idols — golden calves — 
 fc. idolatry. 
 
 TDy refers to the fame ; exprefTes the worihippers of the true 
 God, Pf. 134, I ; i35>2 ; here worfhippers of Idols. , x» g 
 data opera fecit, "^n mos, confuetudo. ni:,'f3 confejfus, ceetus — < 
 
 MSS. 3t:^Moni. 
 
 2. mn Pf. 63,6, muftng; meditate, when before 3, Jofh. 
 I, 8. Pf. 77> " ; H3. 5 ; except Pf. 115, 7, where the par- 
 ticle is ufed diiFerently. 
 
 3. ^ eodem plane modo : Job 14, ig, 
 
 4. Job 21, 18. 
 
 5. CDlp gain the vidory. Pf. 89, 44, not given him the 
 viftory in battle : here, the wicked fhall not carry their caufe. 
 
 6. >'1V from e.:sj permanfity confiitit (Job 91 5.) 
 
 II. 
 
 On Solomon's Inauguration. The making Adonijah king was 
 contrary to God's appointment, 2 Sam. 12, 24,25; 
 1 Chron. 22, 9, 10 : 1 Chron. 28, 4 — 6. A Rebellion 
 therefore againft David and God. David therefore com- 
 mands Solomon to be anointed, &c, to be brought to 
 mount Sion, and feated in his throne. Probably 7 — 9 
 is the oracle in anfvver to the confultation : fee i Kings 
 2, 24. The fliout reaching the Rebels, they trembled for 
 Jejr, \-^~\W — This the primary fenfe. The fecondary and 
 higher relates to Chrift. 
 I. nZj*U and CIj''r3KV frequently the people of Ifrael. Pf.67. 
 
 Gen. 25, 1 6,2 3. the latter word denotes feveral nations or tribes 
 
 from one common ancellor. Princes and people were in the 
 
 confpiracy, 1 Kings 2,15. 
 
 %. Th- 
 
THE OLD TESTAMENT. it27 
 
 3. The fubilance of their confpiracy. The fame temper ia 
 the people at Solomon's death. 
 
 5. fN i^e very injlant. (Mudge.) 
 
 6. "JDJ in folio coUocavit, I read with LXX at the end Vii'Tp. 
 
 7. LXX probably read truly *'^K nnx mn^ ^r\ DK n"tDDX 
 O^y^ilism 70 rtst^<iuyfiot Kv^ia, &c. Spoken in the perfon of 
 Zadok or Nathan, as the anfwer of the Oracle on their en- 
 quiry. 
 
 8. CD*U as in i. p^< "CBH land of Canaan, generally the 
 weft fide, Pf. 72, 8 ; which Pfalm on the like occafion with 
 this. Alfo Zech. 9, 10. 
 
 9. yn contrivit, cemminuit, contudit — pound them to powder 
 with a pejlk of iron^ DlLy. 
 
 12. ^m illicoy Nold. 1052. D>*QD ever fo little. 
 
 m. 
 
 Titles frequently wrong — here perhaps right. The laft words 
 are a pious wilh for God's bleffing on Ifrael — very fre- 
 quent, Pf. 20,25. &c. 
 2. His enemies thought he could not efcape, and made fure 
 of his life, 2 Sam. 17, 2. *:i'D3 my perfon^ me. \'^ vix, i Sam. 
 21,5. Exod. 12, 30. Selah, a bold fymphony. 
 
 5. *nii**pn — flp tadio affcBus efl. David made a forced 
 march to pafs Jordan, (2 Sam. 17, 16 — 22) and his men were 
 hungry, thirfty, and weary. See ver. 29. 
 
 IV. 
 
 nV50 prapcftus cantorum. mi3'J13 ftring-inllruments played 
 on with the plpftrum. On David's deliverance by fome 
 extraordinary interpofition of Providence from a confpi- 
 racy, occafioned by his zeal for Jehovah's worfhip. 
 
 1. Verbs all preter, the aftion paft. 
 
 2. 'ii'^X a man of ranky (Pf. 49, 2) above the level of mK 
 manUnd. Vanity and lies, i. e. worlhip of Idols. 
 
 3. The mark of diftiniflion is that God heareth him. 
 
 4. — They might mutter, but for their own fakes avoid 
 outward fignification of it, no, not in their moft fecret retire- 
 ments. Ecclef. 10, 20. 3'72 "ION fee Pf. 14, i. See on Job 
 4,6. 
 
 5. To the prieft, to offer the facrifice. 
 
 6. The 
 
224 Remarks on feleSi Pajfages in 
 
 6. The prayer accompanying the facrifice. C3*nn the mdny^ 
 the word in general, in antithefis to us afterwards. See MudgC\ 
 p3 Jtgnum. 
 
 7. The fignal acceptance having been manifefted, the 2 laft 
 verfes contain the grateful acknowledgments of the Pfalmift, 
 and his refolution to depend only on Jehovah's goodnefs for 
 future proteflion. 
 
 S. Houbigant reads rightly "y^lb. 
 
 V. 
 
 David's thankfgiving for his deliverance from the confpiracy of 
 Abfalom i the man of blood, and the deceitful man, 
 Achitophel, his counfellor, (Pf. 41, 9) who advifed to 
 fhed his blood ; 2 Sam. 17,1,2. r~n^»n3n wind-inflru- 
 ments like the humming of bees. 
 
 3. 1"iyx and HDlfX facriiical terms — firft, fetting the wood 
 in order — fecond, the facrifice properly on the wood, from 
 «]DJf (n affix) i^Joa ordine difpojuit fupra prunas. Sec, laying 
 the viflira on the altar, confuming it by fire, and the conco- 
 mitant Prayer. 
 
 4. ^U God's purity fo great, that no evil ihzU /ojourff, 
 make the Ihorteft abode, with him. 
 
 7. I would read "[TDn Q'lD /uch is the abundance of thy 
 goodnefs : fee 2 Sam. 15, 25. The Tabernacle called byn the 
 temple', 1 Sam. i, g. 
 
 8. Arabic fenfe inii' cum aliquo rixavit, ermine arguit. 
 
 9. I read (with the antient verfions) CDn^D^ in ore eorutn. 
 12. p2f (./Ethiop.) thence the noun, arx, locus munitus, 
 
 VT. 
 
 Compofed for one gricvoufly afflifled In body and mind, his 
 enemies afcribing his affliftions to the judgment of God, 
 for fome heinous crime, and treating his dependance on 
 God as vain; Jehovah reflores his health, his enemies 
 are confounded, and he rejoices in this Pfalm. D^JDl^n ^1/ 
 to be accompanied with all manner of Ibinged inflru- 
 ments, as high as the 8 ftringed harp. 
 2. tmV the whole ftruflure, or frame; and as an aggregate 
 
 for all the members, with a verb plural. 
 
 4. T\ir:} 
 
THE OLD TESTAMENT. l2C 
 
 4. nniti' and nabn run into one another by a common 
 Hebraii'm : the former <»^;f^ wor^, lee ver. 10. (Mudge.) 
 
 7. npny heheJcU. Notwithftanding Mudge and myfelf 
 (Job 21, 7) it here fignifies decay. b2 flunmus. Nold. Pf. 9, 2, 
 &c. 
 
 vir. 
 
 Shiggaion from Lsxi, /7;;xm /////. Cufh probably (the fame 
 as Shimei, 2 Sam. 16, 5 — 8) called him a man of blood; 
 as if he had dellroyed Saul's family, to reign in his Head : 
 and now he had been requited by Abfalom. 
 
 1. *£)"n c}b ojnni perfequente me. 
 
 2. p^D liber avit. 
 
 4. If my profeffions of duty to Saul were not fincere, but I 
 had evil defigns againft him : if provoked with much ill treat- 
 ment, I have ever returned it : if, when I could have depri- 
 ved him of his crown and life at once, I had the leaft thought 
 of injuring him, though he was without caufe my enemv. 
 1 Sam. 24 and 26. ^-"Vn Hberum emijit, as Job 36, 15. I read 
 *D'7"ii'Q with Hare. Houbigant well reads -\^u;'< projiciat, for 
 pti'\ 
 
 6. mD")yD perhaps the true reading, as Arab, fuper colla. 
 
 7. n^Tii' fee Num. 10, 36. The cloud refting, and IfracI 
 encamping, Mofes fung, Give rest, O Jehovah, to the my- 
 riads of thmjands of Ifrnel. 
 
 8. »^j; intra me ; Job 30, 16 ; Hof. 11,8. Ellipfis of Tki'K. 
 
 9. "ir3J Chal. and Syr. confumfit : io, Pf. 12, 2; 77,9. 
 
 1 1. ^K Tiequaquam : all the verfions but Chald. 
 
 12. Hare well reads niti'* (Job 6, 29) God gives men time 
 to recolleft themfclves, and repent of their evil ways. 
 
 13. Arabic right. I read tI2''pb''\n urentes, infummatoi. The 
 Arrows of the Almighty, Deut. 32, 24; languiihments of fa- 
 mine, the burnings of the carbuncle, and the bitter peftilence. 
 Schultens, Prov. 26, 23. Lighienings are alfo called Gou's 
 arrows, Pf. 18, 15, reprefented as the artillery of Heaven. 
 
 14. Abfalom, difpleafed that he, David's eldeft fon living 
 
 ; Chileab or Daniel being probably dead) ihould be pall over.and- 
 Solomon be the fuecelTor, rcfolves to defeat it by dethroning 
 David. God blafts the hopeful project; and inftead of de- 
 ftroying the. father, the fon perifhes. The futures are here in the 
 P prelent 
 
226 Remarks on fekdi Fajjages in 
 
 prefent tenfe — nsn behold '. the tranfadion is before the eydl. 
 I think with Hare Tl* is crept in from the margin, 
 
 VIII. 
 The LXX read ni-'HJn ?y pro torcuhribus, to be fung at the 
 time cf vintage. This Pfalm is prophetical of Chrift. 
 Heb. 2, 7 ; Matt. 21, 16. 
 J . I read T\':r\1 — The Imperative cannot fignify the prefer 
 indicative. For in Pf. 56,9 riDK 7\\yD is the fame as nnOu* 
 and is preter Hiphil. The preter hath often the fenfe of the 
 future, and the future and imperative are naturally analogous ; 
 but not vice verja ; becaufe the imperative is inconfiftent with 
 a preter fenfe. Tii'iS quamvis Ecclef. 8, 12. 
 
 2. I read "^Tj; with the Syriac, and take the Arabic fenfe of 
 {??y) the noun, gloria, dignitas. I point fj/p*? ^^ the infini- 
 tive Kal of ^pr2 (in Arabic) aliquem vilem ojlendere, 
 
 3. "^'lyi) corrupt — unqueftionably ti'Dti' Sun — the work of 
 the fingers. 
 
 4. "IpD ufed to exprefs divine Providence, Job 10, 12. 
 
 7. One Fr. MS. reads rs'TCi. 
 
 8. I read with Hare ^i::;-r:i Dimx nai-*. 
 
 IX. 
 
 Chaldee Paraphrafl: perhaps read f-l^P'P ^''^"^ P^ (Arabic) 
 percujjit /ax0. Hithpahel often paflive. The Pfalm a 
 thankfgiving for Tome remarkable deliverance from the 
 Nations, where the arm of God was manifeft. 
 
 I. LXX read well -]nix. 
 
 * • 3. btt*D not OTi\y impegity but corruit, fee Ifai.31, 3. Hof. 
 
 4. ^D extends to the verb in the latter claufe. JDDJi'D Hii'J^ 
 (or |n) carrying fentences into execution. 
 
 5. VIZ-'"! generally implies idolatry, denying Jehovah to be 
 the fole objeft of worlhip : otherwifc it denotes the laft de- 
 gree of profligacy : here fome one perfon, perhaps Goliah. 
 Houbigant is right in reading C27\'2 cuf^ ipfii — good fenfe now 
 — 1 quantum ad. As to the cities, them thou hall razed. 
 
 I I . nb*Vy not only adioy but Jludium, rnoli?nen, 
 12, TwoMSS. CDnK. 
 
THE OLD TESTAMENT. 227 
 
 13. I read ♦OOm in the laft claufe, and think with Hare, 
 that *3^*Jfn is dropt. 
 
 16. Higgaion, Selah ; Notes to the Muficians, one for {oft, 
 the other bold. See Mudge on Pf. 3, 2. 
 
 17. 2V\L' quievit, I read with Hare !?1X*ii6. 
 
 19. ty* (Arab.) tie gloriam fibt v indie et homo. 
 
 20. miD 4o6lrina, from HI* d'ura//. 
 
 X. 
 
 6. "I'ii'N (from Tit:') afpiciavj. 
 
 8. Houbigant right, CD*2f-)n fiveis, large caves holding 
 hundreds of men. i Sam. 22, 2 ; 24, 3. I read with Hare 
 |VD2f*, and the meaning from the Arabic /elegit. 
 
 9. *:y f]Dn* necelFary to mark the aftual feizure of the 
 poor man. 1 read iriDll otnnino conteret eum, from riDT con- 
 trivit. 
 
 10. in'i^'* and iVd3 read plurally. Hare. 
 
 14. One MS. nn*N"l another r~l*K~). Houbigant right, 
 Cann^, and I render h donee, Ifai. 7, 15. Dan. 9, 34. Levit. 
 24, 1 2. 
 
 15. I read h'y^T'Ii'^. 
 
 17. I take 1 from pK and join it"to niKJl, and render it 
 quandoquidem, extending its influence to the 3 verbs in ver.17. 
 
 XI. 
 
 Under the perfecution of David by Saul. 
 
 I. I read with Houbigant ")1DS 1DD as the ancient verfions. 
 — ")*X cur, Prov. 5, 12. 2 Sam. 1, 14. 
 
 3. ninti'n fundamenta. Had David been guilty of any crime, 
 he ought to have had a fair trial by the Jaws : but Saul tried 
 to aflaffinate him, contrary to juftice, and to the fundamen- 
 tal laws of all nations. I read with Hare ^J^D*. 
 
 The 2d and 3d verfes are the anfwer of his friends, and 
 David replies in the remaining 4 verfes. 
 
 5. I read "Wd" with the Syriac. 
 
 6. Schultens on Prov. 26, 21 XZ^T\^ e^ngcries corhonum ; not 
 a plural. 
 
 ;. I read n'i" — Chald. and Arab. 
 
 p 2 xir. 
 
228 Remarks on fek61; Pajjages in 
 
 XII. 
 
 2. I think, with Hare, this verfe (the laji in the prefent Heb.) 
 fliould (land here, and the 7th in the Heb. ends the Pfalm,, 
 I point D"ip fi^^t bubalusy with heads aloft, without Ihame, 
 exalting the horn. T\'h\ (from the Arabic) Jiupor ob mperorem 
 i/el cur am. 
 
 3. Houbigant right, *nDii> agreeably to the next verfe. 
 
 6. I read ♦]:; J/iyO JT'tt'N ponam affliaum in falute. 
 
 7. Houbigant very right, fnm et aurum. 
 
 XIJI. 
 
 2. I read with Hare nOl^y. Syr. and Arab. n^*!?i feems 
 loft in the middle claufe. LXX Alexand. 
 
 3. ^D Tie. Ex. 34, 15. If. 36, 18. Ellipfis of T]W fommm in 
 the latter claufe. The phrafe T\W TWl* Jer. 51 ; 39, 57. 
 
 4. p influences the 2d claufe. 
 
 5. 1 before ^3K quia^ as Ifai. 39, i. 
 
 XIV. 
 During the captivity (laft verfe) on the murder of Gedaliah ; 
 when, notwithllanding all the alTurances of God by Je- 
 remiah, that the remaining Jews might fafely flay in 
 Judea, they fled into Egypt and carried Jeremiah. Jer. 
 41, 42, 43. 
 
 4. ^D adverb omninn. I read V^i? I^DX m-j people eat — the 
 Jews God's people, though little difpofed to obey him. 
 
 5. This Pfalm and 53 nearly the fame, except here, "in:! 
 the fame as '1?D chaldaizcd from -iin dijftpavit^ which (Chald, 
 dialetl) is m2, and ufed Chald. in Pf. 53. 
 
 Perhaps it Ihould be read, 
 
 THD 7\'T\ Kb nnD r\T\z nii* 
 "inDnn mn* *d 
 
 5'"i'^r^ wtT^ thc'^ afraid in good earneji, there was vo fear hut God 
 
 would fcatter the bones of the reprobate wretch ^ that ridiculed the 
 
 eounfel of the meehy becaufe Jehov aw was his refuge » 
 
 All the ancient Verfions read nnD HM N^. 
 
 7. I read 
 
THE OLD TESTAMENT. 220 
 
 7. I read "^S Ip* Arab.-|*ki'N et nti'1 coni/caz'it fulmen et 
 lucidum reddidit : fee note on Job 37, 3. 
 
 XV. 
 
 3. As CD^iD KliO is accepting the per/on, io HD'nn NS^'J is <;r- 
 (fpting or encouraging the Jlander, 
 
 4, I read ~iD* N^ ID^"^ y^'ii'J juratus in malum Juum non 
 mutat fidem, 
 
 XVI. 
 
 2. Read ^D all — nilltD profperity, {0 Job 9, 25. 
 
 3. He held ail the divinities, i.e. Gods of the nations, in 
 the utmoft contempt. CD^li^Hp expreffes the tutelar divinities 
 of the nations. Job 5, 1. 1 Kings 15, 12 ; 22, 47. 2 K. 23, 7. 
 To prevent the mifapplication, the Pialmift adds here thofs that 
 are on the earth, becaufe the word fometimes is applied to the 
 angels of God. nnx probably an epithet given by the na- 
 tions to their Gods, as n^IIN and n*nD (K«^ego<), and fignifies 
 mighty, illuftrious. b often quantum ady i Sam. 9, 20. Prov. 
 z^t 2. ^DfT (Arab.) contempfit, noun contemptus. 
 
 4. I read nnn — *"inD Arab, domum meretricis frequentabat-' 
 whoring after ftrange Gods. 
 
 9. Literally my glory exulteth. i MS. nn^. 
 
 10. 'D influences the verbs in this and the next verfe. 
 
 1 1 . I read with the Syriac y2ti'N. 
 
 XVII. 
 
 6. *JK is ego ipft. 
 
 7. f<^Dn certainly the true reading. 1 MS. I read -jj D'on 
 with Hare, and all the verfions. 
 
 9. Metaphor — Huntfmen fpying Game, go round to fee how 
 moft advantageoufly to pitch their nets to take it. 
 
 10. I read with Mudge lQ'?3n. I join "bv from ver. 9 to 
 the beginning of this verfe. 
 
 1 1. I read v/ith Mudge Unti'K nobis feliciter incejfit. Some 
 MSS. 13nt:\S O felices nos. nny tandemy 1 Sam. 27, i. i Kings 
 12,26. They drove the beaft into the toils, and then ihot him. 
 
 12. 2 MSS. rjOD*. 
 
 P 3 M- *^^r^ 
 
230 Remarks on feleB Paffages in 
 
 14. ''\hr] (Arab ) blood. CDMH fmall towns and villages. fllH 
 term, mafc, and fern, as others. The punilhment next to death 
 was banifhment to their eflates. 
 
 15. nJIOD lolx — alluding to the glorious appearance of 
 God in the moft holy place of the Temple. Pf. 4, 6. 
 
 XVIII. 
 
 2. my rupes, alfo r,rx — Tyre ni2f aur ilc^yti. 
 
 3. I and Hare read ',T bbr\r^. 
 
 4- nr:i>D agrees better with "bni than 'b'2n. 
 
 12. I read m^n. 
 
 13. I point ^")^^ gravidic faSla funt. Job 21, lO. 
 
 14. The other copy omits the laft claufe here, but it is ab- 
 folutely neceffary to the fenfe : otherwife the hail and fire, 
 with which the clouds were loaded, doth not appear to be dif- 
 charged. Verb min equal to inn "I'lOO* Exod. 9, 23. 
 
 15. Chald. CDDH everrit. 
 
 16. CZi" /ea. 
 
 26. ^nj See Job 15, 25 j 36, 10. 
 
 27. ms Arab. ^J^j pium morigerum^ue fe gejjit^ et benefecit 
 alicui. hT\^r\T\ luf^aberts, donee viceris. 
 
 29. *3 quidem, equidem (eT<) Mudge. 
 35. nnn: (I'and Mudge) i^a. 
 37. nj?2f from i^jus pfr cHvofum ivit locum. 
 46. 1^1* from ^^3 perturbatus fuit — U'lH* ^j'S* »'» anguj. 
 tiam redegit. 
 
 49. The Man of violence is certainly Saul. 
 
 50. CD^U /r/^^/ (9/ IJraeU as Pf. 2. David fung this in Jeru- 
 falem before all the tribes of Ifrael, probably at fome great 
 fcaft — not in a foreign land. 
 
 51. The former verfe ends the Pfalm — this an acclamation 
 of the people, at the clofe. I fuppofe an ellipfis of \1* before 
 the 2 participles. 
 
 XIX. 
 3. Ellipfis of n, as Arab, verfion. ' 
 
 4.. I make no doubt, the noun mp fignified fonitust as %^ 
 (Arab.) clamavit. Hence the utility of the Dialers, &c, 
 7. Mudge right — rejigfative cf life — but te/limonies right. 
 
 8. LXX 
 
THE OLD TESTAMENT. 23I 
 
 5. LXX read right mnH ivt-hcwym — purifj is in the next 
 verfe. 
 
 1 1. Hare right — CDJ begins the 2d claufe. 
 
 12. Hare right imx^Jiil'. 
 
 13. DHTD (cUipfis of D) in Chald. "l*tp arrogantia, fu- 
 periia-. The Rabbins diftinguifli all fins into thofe committed 
 ^TW2 ignoravt/y, and nnOZi pre/umptuoujly, I take the grear ' 
 irafi/greJJtoTi to ht Idolatry, Hare right — CDn MK, 
 
 XX. 
 
 The firft 5 verfes the prayer of the people, on offering the fa- 
 crifice; probably (Mudge) before fome expedition. 6th, 
 by the Prieft on the manifellation of God's acceptance. 
 7th and 8th, by the people after viftory. 9th, is an 
 Euphemiimus for King and People. 
 3. ]ii>l never fignifies to ret^uce to ajhes. Arab, accepit mu-, 
 nus altaris. 
 9. I read 133^1. 
 
 XXI. 
 
 I . IND nn quam tnaxime. 
 
 6. *D nonne? Mic. 6, 4 — influences the 2d claufe. 
 8 — 12. The Oracle concerning David. 
 
 9. y^3 membratim dilaceravit. Job 10,8. 
 
 II. 1ID3 explained by Arab. laS t'aniloquu: fuit. 
 
 12. CJDti^ Arab, momordit — pDil from p^ (Chald.) drcum- 
 Ugavit. 
 
 xxn. 
 
 I. no^ influences the 2d claufe, with an ellipfis of MD, 
 I read ♦nj/lii^ *D — *D influences the lall member of the 2d 
 claufe — ^D for D. 
 
 8. uy^* fome MSS. 
 
 9. '*n^D3D participle Hiphil, from Arab, conjecit in fadem ; 
 8th conjugation, conddere fedt in fndem. 
 
 II. nrij/ a judicial term — afferting the right of . See Pr, 
 Harris on Ifai. 53, the ift Difl'ertation. 
 
 17. nX"1 (with 3) feajiing th^ eyes ccith, 
 
 19. *n^K (I with Hare) latter claufe. 
 
 20. m*n* c'?^'' ''''?«'^^/^r — here applied to his life; fee Pf. 
 
 21. O^DH^ 
 
232 Remarks on fele5i Pajfages in 
 
 21. CS^DNn fee Job 39, 9 Note — fee Hare — and Houbi- 
 gant as to *3n*il^ 
 
 23. (Hare) this verfc begins a new Pfalm. Sometimes two 
 Pfalms joined together, v.hen the latter had no title : fee 
 Pf. 27. 
 
 26. *n* from Arab, roots — benedixit — the common Arab, 
 form of bleGing — Beet te regno Deus / See ver. 30. 
 
 29. I read with LXX n^n 1^ '''\V^y\ — benedicat ei. i quod atti- 
 het ad, fee Ifa. 59, 21 -, Jer. 23, 24. 
 
 30. I read with LXX *j;"lf my jeed^ 
 
 XXIII. 
 I. H^ f«)??£» Job 6, 21 J 36, 19. 
 
 3. nniz;^ Pf. 19, 8. 
 
 5. Impinguajli caput meum oleo. Perhaps anointing him King. 
 
 XXIV. 
 
 Probably on bringing the Ark into the city of David. 2 Sam. 
 6, 12, S:c. 
 t. pK Canaan, Pf. 72, 8. from fea to fea Fall and Weft, 
 from the river of Egypt to the river Euphrates North and 
 South — founded by the feas, and bounded by the rivers. !?3n 
 limited in the fame manner. 
 
 5. npns more than Jujlice — i\i»i*0Tvt>t benevslentia. 
 
 6. "in babitaculunty domiciUum. A tribe of Arabs is now 
 called a Dour, 
 
 9. •iK'^'Jn as in ver. 7. 
 
 10. Ever an ellipfis of Til/ or ^ni< before mNa^. 
 
 XXV. 
 
 Alphabetical Pfalm of detached fentences, as ufual. 
 
 I. I and Hare T\nA M^K — 2d verfe muft begin with 3. 
 
 3. Laft claufe — let them be put to the blufh, who worihip 
 ftrange Gods, unable to help them. See Malac. 3, 1 1 — 16. 
 
 5. Two verfes crammed into one, and order inverted — was 
 doubtlefs thus ; 
 
 ''V^'' *n^« nns *d *]nox3 'JDmn 
 
THE OLD TESTAMENT. 233 
 
 8. n*n3 ni* viam monfhavit — the zvay, the lazv of God. 
 
 9. I read VDDIt'Dl his judgments, another word for law of 
 God. 
 
 11. Hare right — fome word wanting in the firft claufe 
 — but rather ^JDH") or »33n. 
 
 14. 11D abbreviation of IID H^T deer eta confjlii, Jer. 23,18. 
 
 17. l^mrt I read — and join ^ to the following claufe. 
 
 18. Not '2r\\> wanting (as Hare) but riDIp as Pf. 17, 13 
 
 b'H r\'y\p Pf. 69, 19, quite a different conftrudion. 
 
 21. 7n'1p fame as ^n'''ip "IJl^li:'* (fee Gen49,i9) niH" dropt, 
 
 22. General Acclamation. 
 
 XXVI. 
 
 4. Tiych]i1 fee note on Job 42, 3. 
 
 5. Evil doers and profligates generally mean Idolaters, 
 9. f]DNr) influences **rT in the 2d claufe. 
 
 XXVII. 
 
 2, b is here quum, as 2 Sam, 18, 29 — rather 3 as in the 
 1 ft claufe. 
 
 4. I take npn^ to be an abbreviation of HDn ")pD3 n'^nV 
 Pf 92, 3. 
 
 6. ti'NI JiDn give viHory. Pf. 7, 3 : 1 10, 7. 
 
 7. I think this verfe begins a new Pfalm. Joining 2 Pfalms 
 together no uncommon error of copyifts. See Pf. 9 and 10 ia 
 LXX. Pf. 146 in Heb. where 2 Pfalms are plainly joiaed ; 
 to which add this, the 2 2d, and perhaps fome others. 
 
 8. For Vh read '^7 "^ — ^^^^ wrong fupplied — the truth 
 thus ; "-Zb "IQK ")^ "]^ 
 
 r\')r\'' *:d lyipni See Gen. 12, I. 
 
 12. I read the end of this, and the beginning of the next 
 verfe thus : : 1^ DDH HDM 
 
 mion nxn!? ♦naoNn \6 13. 
 
 LXX KUj i-^iva-uTc J) et^ixm £«</t»i— nD3 Arab, mutuo certavit, turn 
 cliqtio difceptavit, &c. As this palTage is ftridly prophetical of 
 the MefGah, much light is thrown on it from Mark 14, 56. 
 A very commodious fenfe, without altering the text. Houbi- 
 gant's conjedlure is inconfiftent with the verfe following, which 
 
 fuppofes 
 
234 Remarks on feleSi PaJJages in 
 
 fuppofes great defpondency to have been exprelTed in this. As 
 to HK") with 3 fee note on Pf. 22, 17. 
 
 14. nin* bi< nip the fame as mn* nvr^^ ^^< ll)p wait for the 
 falvation of Jehovah. 
 
 XXVIII. 
 
 3. Tii'D Arab, aleriter coafodit, in the 8th conjugat. rapuit^ 
 eeleriter abftulit. In the 2d claufe a verb wanting — J^XX &c. 
 perhaps *J^nKn !?N. 
 
 4. Redire fac retrihutionem eorum eis. 
 
 7. I read as LXX nti'^ ^b];'). Hare right, not ^ni^ twice 
 in 2 lines. I Ihould read ^a*? nriDn in the former line — the 
 noun both genders. 
 
 8. I read here iQj;b with the ancient verfions. 
 
 XXIX» 
 
 Grotius right — imagined this on David's viftory over Ha- 
 dadezer, King of Zobah, 2 Sam. 8. The mountains, 
 mentioned, in that prince's country. The viftory attended 
 ^vith a mighty ftorm of thunder, lightning, hail, and rain 
 • and probably with an earthquake. 
 
 1. tn'b'H 2MSS. See 2 Kings 24, 15. 
 
 2. I read with LXX )W1p nmnn Pf. 96, g. 
 
 3. I take b)p to be a verb, tonitru edidit, the perfeft tenfe in 
 Kal. Waters here a metaphor, ro denote a mighty army. See 
 Jer. 47, 2. Houbigant right, and C::)''y-)n fhouid be repeated. 
 
 7. I think this verfe hath loll an Hemiftic between niTT and 
 il'iS ni^nV — the thunder of Jehovah caufed the hail to pour 
 down, it darted forth flaflies of fire (Pf. 18, 15) the reading 
 
 might be : ti'K TW^ph 33"1 inn Dlfn mn> ^1|3 
 
 :i2in (Arab.) fiUculii petivity and the noun vehernetts ventus. 
 
 9. I read laft claufe •j'^p — Hare right, temple means the 
 Heavens. 
 
 10. Firft ciaufe (rides in the whirlwind, and direds the 
 ilorm) Jehovah diredls the inundation. 
 
 XXX. 
 
 Title mifplaced here — belongs perhaps to Pf. 24. Thankfgi- 
 ving for the author's recovery from a dangerous fit of ficknefs. 
 
 3- I 
 
THE OLD TESTAMENT. 235 
 
 3. I read niTHD inf. niphal : ita ut non conjcBus ejfem ittr 
 
 foveam. 
 
 4. Mudge right — — memorial and name the fame thing. 
 Exod. 3, 15. 
 
 7. I read v/ith LXX mn^. 
 
 9. The words of his fupplication. 
 
 10. With LXX I make the verbs here of the perfeft tenfe, 
 and not imperatives. ^iriQ chorus tripudiantium. 
 
 1 2. I read HOD (LXX) — that my glory may Jhout unto thee. 
 \V^b influences the latter claufe. 
 
 XXXL 
 
 Probably written by Jeremiah, fo many Parts correfponding 
 with his 1 8th and 20th chapters. Hence then, and from 
 the 14th and 40th Pfalms — the firft book or colleftion 
 of the Pfalms was not made until the captivity, though 
 many are by David. The Prophet here was not at Ana- 
 thoth, (as Mudge), but at Jerufalem, during the whole 
 tranfaflion, and his enemies the nobility of Judah. 
 3. Three copies ni^D. 
 
 5. Three copies nHD. 
 
 6. Lying vanities — ftrange Gods, all application to hea» 
 then rites ; which were a lie and a fraud, &c. 
 
 7. "WiK quando — he was not yet relieved. 
 
 9. A verb wanting after the nouns in the latter claufe— —» 
 perhaps 1DD*. 
 
 10. I join nny ^DO to the end of the verfe. See Pf. 6, 7. 
 
 1 1 — 13. See Jer. 18, 18 to the end of the igth, and 10 firft 
 verfes of the 20th chapter. 
 17. Jerem. 18, 21 and 20, 12. 
 ,8. 18, 18. 
 
 20. ■■ 18, 18 and 20, 10. 
 
 21. With LXX I tranflate mifQ bef.eged. See 2 Kings 24,10, 
 
 22. Jerem. aoj 7, 8. 
 
 XXXIL 
 
 1. ''Wl (contrary to all analogy, if frpm X*ii')) from ntt^) 
 
 ohUtus eft. So Houbigant. 
 
 5. ElHpfis 
 
2^6 Remarks on feleSi Pajfages in 
 
 5. EWx^^is oi tZD'ii quando (beginning of this verfe) influences 
 *r)-lDK. Pf. 139,6. Prov. ij, z. 
 
 6. mn Syr. defacavit, wafh the ore from the earth, &c. 
 through the Pfalms allufions to refining of metals — the pro- 
 priety of mentioning the inundations of waters ; which, in- 
 Head of refining, would carry the whole away, pn prajertimy 
 Jofh. 6, 18. 
 
 8. Houbigant wrong, ny^'K not firmare. I make ^y;r afpice 
 mey a participle from [1*^ po/uit oculum, objervavit, (i Sam. 
 18, 9) is right rendered, Saul e^ed David. Iniper. Hiph. n 
 often dropt at the end in verbs of this form, 
 
 9. I and Houbigant n\"in ^K. 
 
 1 1 . I and Hare — thii verfe the beginning of the next Tfalm. 
 The next Pfalm hath rxO title, therefore this verfe was eafiJy 
 feparatcd. 
 
 XXXIII. 
 
 20. nn^n Arab, roots, damavit cum gemitu. Job. 3, 21. 
 
 22. We defire it on no other terms, and in no other degree, 
 but what is equal to the fincerity of our truft. 
 
 XXXI v^ 
 
 The title does not agree with the Pfalm. Perhaps Abimelech is 
 
 the common title of the king of Gath (as Pharaoof Egypt) 
 
 and Achiih his particular name. Bat the Pfalrn does not 
 
 allude to that hiflory. Alphabetical. 
 
 5. I read **^K — Hf in the next verfe is to be underllood 
 
 ^«)t.Ti,y.o»i, I read (latter claufe) with the old verfions CDD^iD. 
 
 Letters n and 1 both in this verfe. But the fenfe is fo com- 
 
 pleat, that nothing feems loft, as Haie and Houbigant imagine, 
 
 10. CDH^DD rich men, mighty, as Ezek. 38, 13. 
 
 15. God always reprefented as looking towards that which 
 js pleafing to him. In the latter claufe a verb is neceffary in 
 Englilh to compleat the fenfe. 
 
 16. This verfe and the former changed places. If not, this 
 in a parenthefis ; or clfe the reading of the LXX muft be ad- 
 mitted CD^-JHif IpJ/i*. 
 
 XXXV. 
 3. ^:D or niJD is the craya^ij or Scimitar, pnn influences 
 
 this 
 
THE OLD TESTAMENT. 237 
 
 this word as well as the lance. 
 5. I read CDni impellens eos. 
 
 7. r~inii' and nDDiin have changed places — the next verfe 
 proves, it was the Net which was hidden. 
 
 8. 7\iKW fragor erumpens cum dejolatione. [ Schulteos ) , 
 
 n.sri:'n=:nNrLy r~iy:i tempore tumuims. yn^ fignifies ^A-/^<f?/ffg-, 
 
 being before informed what is to happen. Ifa. 47, 13. 
 1 1. hKd) (Arab.) adverfatus ejf, convicih infeBavit, 
 
 13. My prayer dwelt upon my palate. 
 
 14. T\TV<D profiravit fe hurni — "lip equivalent to fordidaius^ 
 See 2 Sam. 12, 16 — 22. 
 
 J 5. a*23 verberones, whipt flaves, vile fcoundrels. 
 
 16. I and Hare — the words fhould certainly be thus read ; 
 
 y'lp laceravit, here dideriis. Mudge right, that Jiyr3 = :iiy^r3 
 fanna. ^jy^ fubfannantcs. 
 
 20. Buxtorf right ^b = x'^n. riimn nm accufations 
 of the falfe witneffes, ver. 11. by the quiet ones of the land 
 himjelf, fo Pf. 34, this poor man. 
 
 21. 1 mox, Nahum. 3, 12. Pf. 37, 36. 
 
 23. ^in'? I take inf. Hiph. with an aphserefis of n — fee 
 note on Job 13, 8. 
 
 25. I read iniriI'DS (or D) Chald. DD3 delevit, fo 2 Sam. 5,8 
 ■—and the lame and the blind, which had reviled him, David 
 utterly deftroyed. 
 
 XXXVI. 
 
 2. Vi*J?2 marginal note, Hare — LXX had it, but not V^X« 
 J<Jf^ ^Jfecutus ejl, \CJih ufque dum earn odio habeat. 
 
 4. Metaphor, 2 armies in array — the wicked man ranges 
 on the water-fide, k'^ by no manner of, it anfwers to \/,Y^ivK> 
 See Job 6, 21. 
 
 xxxvir. 
 
 Alphabetical. Each Letter 2 verfes except "T, D, and p, 
 
 which have loft an Hemiftic, V "alf a one. 
 
 3. I read with all the verfions ni*jQn cofiam ejus. Syr. and 
 Ar. from p» felix. 
 
 7. Latter Hcmiftic of the ift verfe plainly loft — no trace 
 left to recover it. , 
 
23S Remarks on feledi Pajages in 
 
 10. 133*X ncn amplius Ibi (Gen. 37, 30) here ver. 36, 
 
 20. naK* czi^y'iin *3 
 
 : lb V'^y^ 
 
 ^ed impii peribuni, et inimici Jehova covjumentur ; Jimul ac evi' 
 huntur ad konoremt tabejcentes ftcut fiimin confumentur. LXX 
 right. 
 
 21. Mudge right— ——not the di/pojitions, but abilities. 
 The wicked lb poor, as to be obliged to borrow without being 
 able to re-pay : whereas the righteous Ihall have wherewithal 
 to be generous and munificent. Therefore I read jnn from 
 XiTi /uffecity ver. 26. 
 
 22. See Gen. 12, 3. 
 
 23. Law of Jehovah called the zvay, his way. 
 
 26. When any perfon would blefs another, he will fay^ 
 Mayeft thou be as the feed of the righteous. 
 
 27. I read with the LXX Hi'i tzhyib. \2]D (Symmach.) .}§£- 
 ft,naui — parallel to Pf. 25, 13. 
 
 28. I read, with the LXX, and Houbigant, nDti-': £ZD''!?iy 
 aticfioi ixJey-ri^yiFcvrui. Thofe words dropt out becaufe like the 
 2 preceding words — without admitting them, we have no 
 verfe with j; at the beginning. 
 
 34. The former Hemillic of the 2d verfe loft abfolutely. 
 35.1 read with the LXX n^j;riD £^<»<gfl/A's»o>, fo Syr. & Arab. 
 
 36. I read with the LXX, Syr. & Arab. "l^J^NI km zrx^-^^6eu 
 
 37. nnnx pojierity (Pf.109, 13) the wicked and all his race 
 to be deftroyed, the pious man to have a numerous progeny, 
 fee his fons fons to the 3d and 4th generation. See Job 8, 19 ; 
 x8, 13 — 20. 
 
 39. 1 redundant, the verfe mull begin with r~l. 
 
 xxxvin. 
 
 3. ai/'ii' integritas, foliditas, perfeftiv. 
 6. '^'^p (Pf. 35, 14) fordidatus, 
 
 13. "nb ^^■A^ivj as Job 6, 21. 
 
 14. mnDin a judicial term, denoting the reply to the ac- 
 cufation. 
 
 17. My anguifh is continually in my prefence. 
 
 19. I read with Hare C3iM. See Pf. 35, 19 j 69, 5. 
 
 _ XXXIX. 
 
THE OLD ^TESTAMENT. 2oa 
 
 XXXIX. 
 
 1. The LXX near the fenfe in the 3d claufe, nnii' fervavit, 
 
 2. Grotius right, in the zd claufe, abfiinui a rebus latis. 
 Heb. verbs for keeping filence fignify to abjiain, LXX If. 57,1 1 
 vcc^o^u — miD often jucunditas. 
 
 5. 3i'3 one that ftandeth upright — that pollure denotes 
 life — (the dead are fidleti) LXX ^m. 
 
 6. Vatablus and Grotius obferve, fome books read CD^J^D— 
 fame thought in Sophocles, Ajax v. 125. 
 
 10. The LXX cLTca 7)ii i%v^i nearly right. Chald. Syr, of 
 the root percujjit vehementer. 
 
 11. W^ abbreviation of !i'V 1^3^< nj33 as in Job 13,28. 
 
 1 read blT\ ^D "]« as in the 5 th verfe. Ver, 13 parallel to 
 Job 10; 20, 21. 
 
 XL. 
 Mudge well conje(riured, this Pfalm is Jeremiah's thankfgiving 
 for his delivery from the dungeon, into w^hich he had 
 been thrown by the Princes, and taken out at Zedekiah'^s 
 command by Ebed-melek the^Ethiopian. He had preached 
 Jehovah's intentions with regard to Jerufalem, and per- 
 iuaded the King and people to fubmit to the Chaldeans 
 without further refiftance. Roll that written by Baruc at 
 the mouth of Jeremiah. Secondary fenfe Chrift. 
 1. Waiting I waited for Jehovah. I0» = 13fX ID*. 
 4. This is the new Song^ mentioned in the former verfe. 
 See Jer. 37, 3 — 11. Pharaoh's army being marched out of 
 Egypt, and the Chaldeans having raifed the iiege of Jerufa- 
 lem, the prophet warned the king and people not to rely on 
 Egypt, they would not help them. He therefore fufFered from 
 the princes, and was call into the dungeon. 3m note on Job 
 9,13. ntDi^' Chald. infanwit. Schultens (Prov. 7, 25) lk**» 
 commorfd frano ruit. The Egyptians faithlefs allies to the Jews. 
 
 2 Kings 1 8 ; 20, 21. 
 
 6. I read (LXX. & Syr.) nD*3r.S1, boring ears marking the 
 perfon for a perpetual fervant. See Jer. i, 4 — 10. Hammond 
 right, rendering arutta, by mancipium (as frequently Ariilotle, 
 Demollhenes, and Strabo) and reading v^^ix, J« %£[-n»TiTbi f/An-tn. 
 See Jer. ch. 20, 
 
 7. Roll 
 
240 Remarks on fek5i Pajfages in 
 
 7. Roll written by Baruch from Jeremiah's mouth, ch. 36. 
 S cunii Judg. 11,34. i^ai. 7 J 24, 25. »^y rcr^w zw^. Gen. 48, 
 7. Jer. 12, 1 1. Eccl. 2, 17. 
 
 9. Jer. 36, 3. I read (Lat. & Syr.) "]p^y benevolentiam tuam. 
 
 10. I read (with LXX) »np*7X but at the end of the lall verfe. 
 
 11. I read with all the verfions nriKI. Mudge wrong, fup- 
 pofes a new Pfalm here. (If new, cannot begin till ver. 13. 
 2 in one). N?Dn nV refer to n!?3X nV 9th verle. Pj'alm 70 /)?'(.' 
 
 yi?ff;if .35 this frojn v. 13, with few variations. 
 
 12. Houbigant right *n31j; arumnas, miJeriaSy this more 
 fuitable than iniquities. ^u£ calamitate affeSlus fuit. 
 
 13. I read (as Pf. 70) £Z3*n^K. T\T\ from fn cucurrit, n 
 paragog. 
 
 ,15, LXX 3p>' Vl> 3ra(i«:;ii§i!/>!.«;, imvtediatel^. inVii'* (Pf.70) right 
 — expreflion =:j;:"l Vti'l'' OViL'^ Pf.6, fo Syr. Sec Jerem.20 ; 
 10, II. 
 
 XLl. 
 
 S. This curjed thing is the wickednefs they laid to his charge, 
 vcr. 7. 
 
 13. A Doxology, added probably by the colleftor of this ill 
 book of Pfalms, which ends here. The Pfalm plainly ends at 
 ver. 12. Divifion of the Pfalms into books not arbitrary. 
 Collected at different times by different perfons. 
 
 The Second Book. 
 
 Psalm XLII. 
 I. I read (Chald. h Syr.) T\'':t\ ^\SD belling is the term for 
 the cry of the Hart. See Diitionarium Rujlicum in voce Hart, 
 b'S prope, as Cant. 5, 12. Same expreffion. 
 
 3. I read as in ver. 10 a~lDN3. 
 
 4. Much pain to commentators, 'hv as in Job 10, 1, relates 
 to his priz'iite devotions, as the latter part does to the public 
 thankfgiving. ~D from Arab, fremuit ; and CD'^'IN t^\ 
 vocifiratus ejV-, i^^^ f.tecr, dancing an^ muiic in the Jewifh 
 thanki'givii;gF. 
 
 5. HD dropt in the lecond claufe, lee here ver.l 1 ; and ver.5 
 of the next Pfalm — the fame vcrfes prove M^XI *3D. 
 
 6. Perhaps "]-i^2?J< / I'.ill put thee in remembrance. Moun- 
 
 tains 
 
THE OLD TESTAMENT. 24 1 
 
 tains of Hermon, Tabor and Hermon. Mitfar an adjoining 
 mountain, fmail, the little mountain. Retain the original word. 
 
 8. mJ^ (from Arab, root, fplendor) verb in Hiphil illumi- 
 navit. 
 
 10. Arab, fenfe of njf"1 cotifregit, with n refpefting the thing. 
 
 XLiir. 
 
 Ai in the former book 2 Pfalms are put into I, here i is cut 
 into 2. The Subjeft and Gonclufion plainly fhew it, 
 
 XLIV. 
 
 2. Houbigant right "IIO DN. The nations were removed, 
 andlfrael planted in their room; God made them to flourifh 
 till they overfpread the land. 
 
 4. J read with LXX niXO ^ilbxi. 
 
 5. The ift claufe, Deut. 33, 17 — exprefled at full length 
 is ^-|K >DDX nn* nj33 ive could pujh cur enemies one and all to the 
 extremities of the land. 
 
 16. Relates to Senachcfib. f]"in and rjlj ufed with refpedl 
 to him^ 2 Kings, 19, 22. 
 
 25. ii^SJ often corpus f cadaver. Num. 9 ; 6,7, 
 
 XLV. 
 
 Two titles' put into one. One of the fans of Korah, an injlruc 
 Hon — not relating to the fubjeft of this Pfalm, belongs 
 to fome other. £3*311';:? from ^2)^. On Solomon's mar- 
 rying Pharaoh's daughter applicable to the Mefliah, 
 
 whofe kingdom alone is for ever and ever. It has fufFered 
 much from tranfcribers, more from interpreters. 
 1. Ji'm demotes the conception of any thing in the mind, 
 
 before committed to writing, or declared by fpeech. 
 
 3. Hare right, a word wanting at the end : wrong in tranf- 
 planting hither a'?^^ from the former verfe. Rather fupply 
 with Il^n^n as Job 40, 10. Same expreflion. 
 
 4. "llin bend alfo the bozo, Jer. 5 1 , 3. r\h)i to riifh violently on 
 a per/on, or thing. D3n currus. "jmn Ar. ^^ invaftt, percujjtt 
 in coxendice, fall on the rear of the enemies. 
 
 5. nnj (LXX) after C3*3irif. Houbigant right— ibiD^iliould 
 be repeated t)^\ ^SS' Hiph. & Kal. 
 
 CL ■ - 8. Mudge 
 
242 Remarks on feieB Pajages in 
 
 8. Mudge wrong, 'h'2T] not cabinets — ")*nf3ii' (I read) Arab^ 
 elttis fait, juperbus : thence the noun fublimis — agrees with 
 'h'2T\ former part of the hemilHc. 
 
 12. Wealthy people, theTyrians; who probably among the 
 prefents to Solomon on renewing the league which his father 
 had made with them, fent their prince's daughter to adorn his 
 Seraglio. I make an ellipfis of Ti^'Mn after nTOD. 
 
 17. tn^ fm^^i Ruth 4, 14. harih to render it name, as he 
 has not once mentioned it. Hare right, p bv at the beginning 
 of this verfe. 
 
 XLVI. 
 Alamoth, fome mufical inftrument, fee 1 Chr. 15, 20. Pro- 
 bably on Senacherib's army being-deilroyed before Jcru- 
 falem in or.e night. Very fublime. 
 
 4. "in3 illuxit — this a fure prefage of deliverance, as in the 
 following verfes. This probably the fpeech of the prieft, at- 
 tending the fanduary, and prefaging deliverances from the 
 glory of God appearing. 
 
 10. *D3K often ego /olus, Exod. 20, 2. 
 
 XLVII. 
 
 6. "no? to J}:out, ^nd p/ay on injiruments (being repeated here) 
 both included. 
 
 9. pH *3JD CIl*nVK almoft literally, the tutelar Gods of the 
 earth — Gods the protedors of the earth. 
 
 XLVIII. 
 
 Probably on Jerufalem delivered from the fiege of Rezin king 
 of Syria, and Pekah king of Ifrael. Ifai. ch. 7. 
 2. ^11 from Arab, C«_5l — 5 procerus fuit. 
 
 5. At the beginning an ellipfis of "itt'ND ftmul ac, tDn fefii- 
 nanter fe abripuit, vietu periculi. 
 
 7. D at the end of the former verfe influences here. Their 
 fear and hurry compared to that of mariners whofc veflel is 
 driven upon the rocks by a violent ftorm. 
 
 10. *1i'p certainly from 12fp Arab, longius abfuit, thence ydL> 
 extremitas, the very word — the Lexicographers are all wrong 
 in derivin'g it from ni^p — contrary to all analogy. 
 
 13. 1JDD 
 
THE OLD TE STAM ENT. 243 
 
 13. '\:\VB {'?>yrs\m.zc\i\xs) take the dimenjions of. 
 
 14. I think with Hare, and Mudge, that DID h}} belong to 
 the title of the next Pfalm : as well for the reafons they 
 afEgn, as alfo that then the 2 hemiftics will rhime, an orna. 
 ment (as far as I can obferve) never negledled by the Compo- 
 fers of the Pfalms, when it fairly comes in their way. 
 
 XLIX. 
 
 8. hir\ vacavit alicui ret. 1 influences both claufes in the 
 verfe following. 
 
 14. CDVDDn (irony) wife in their ozvn opinion. 
 
 11. Hare right, Cuanp = CI32"lp3 this is at the bottom of 
 their reafoning. 
 
 12. b'\Dr^1 proverbium fit. Niphal. Selah Iliould be after 
 this verfe. 
 
 13. ~*1T conftUum, vivendi ratio. 
 
 14. '\TW from Axd\>.pulverizavit. I read with LXX and all 
 the verfions but Chal. "SCh at the end of this verfe. 
 
 1 8. The 2d claufe here, and 1 ft of the next verfe, by way of 
 apoftrophe to the rich man. ")n domicilium, as Pf. 24, 6 ■ 
 means the grave. 
 
 20. p^* as in the 12th verfe. 
 
 L. 
 
 I. X'^'^ ^'^^ '^'^^^ — ver.5, the judgment of God's own people, 
 the children of Ifrael. 
 
 7. m*l>N by admonijhing, Jer. 42, ig. 
 lo. Houbigant right, -)i;»n nm. 
 
 II. r*r from Chal. ?1f movit fe. *1!i> plaiiiy oppofed to hills. 
 LXX frequently 5re^«». 
 
 18. '^'nn from ^y"l confregit, for 32J is the name for the houfe* 
 breaker. Exod. 22, 2. p!?n Chal. communio, focietas, fo here. 
 
 21. n^nx name of God, fee Exod. 3, 14. / am. 
 
 23. im tnU) abbreviation of ?DyD y^lb CZDii'— as Pf. 85. 
 14. the zoayt the law of Mofes. 
 
 LI. 
 
 Title mifplaced. From the laft verfe, it was written during the 
 
 Captivity, and the ceflation of Temple Worihip. The 
 
 0^2 author 
 
244 Remarks on feJeB Pajfages in 
 
 author under great deprefEon of mind, arifing from the 
 guilt of fome crime, probably {(m\c compliance with 
 heathen idolatry. Not mura'ery or adultery, plain from 
 the 4th verfe — sgainji thee only have 1 finned, 
 4. Grotius right, "im a judicial term, the fentence on the 
 criminal. 
 
 10. \01 feJatiii — freed from the agitations which guilt had 
 Caufed in him. 
 
 12. Hare right, HSHi HH mentem alacrem^ non amptiui de- 
 prefam. 
 
 14. Mudgc CD^m that debt of blood, by which a man is 
 for any capital crime rendered iuy,o{ Buvxto), fuch as was by 
 the Jewilh law all compliance with the idolatry of the nations, 
 
 LII. 
 2. I read with Syr. TpH ^7^ the high pricft was called TDPT 
 bn fanSlHs Dt't, Deut. 33, 8, he is ftiled "^TDn i^'^N thy holy 
 ene. n?3 or rather TXd") inFmences the 3 firll verfes. I derive 
 n*a"1 from nD"l projeeity expreffing the fwiftnefs of' the de- 
 ftruftion. 
 
 6. "IK")"" certainly only with its original vowel, nX") — the 
 righteous could not have occafion for fear — therefore in the 
 parallel places, Pf 69, 33 ; 107,42; 119,74; Jobzz, ig; 
 it is exprefled by irifDii'*. In Pf. 40, 4 indeed this fentence is 
 «fed in the fenfe oi fear ; but it is there applied, not to the 
 righteous, but the multitude ; and it is on feeing the delive- 
 rance of the righteous, not the deftruftion of the wicked. 
 
 9. Arab, fenfe of nipK, ^^ clamavity fomething done 'wipub- 
 iuj not hoping in the mind — or ninx / will declare, 
 
 LIII. 
 
 Nearly the fame as the 14th. Two Titles, one the fame as the 
 14th. n^nD the dances, part of the Jewiih divine fervice. 
 See 2 Sam. 6, 14. Written during the captivity. 
 
 1. In 14 rh'b)} inftead of ^ly. 
 
 2. mn* inftead of CDM^K. 
 
 3. ">D ^DH inftead of JD I^D. 
 
 4. ♦^;?D ^D-^ in th.e end niH^ inftead of CDSn^K. . 
 
 5. This 
 
THE OLD TESTAMENT. 245 
 
 5. This verfe very different now, at firft the fame. See note 
 on Pf. 14. 
 
 6. In 14 nvri"> inftead of mj?5i?». 
 
 LIV. 
 No great relation between the title and Pfalm. The author 
 in great diftrefs — prays — is delivered — and oiFcrs 
 thanks. 
 
 1. According to thy might, execute my judgment. 
 3. I read here with Chald. Onr, as Pf. 86, 14. 
 
 7. I read here with the LXX, Lat. Syr. ^:V*2fr). 
 
 LV. 
 Pl-obably on Abfalom's rebellion, and the defedion of Achi*. 
 tophel. 
 
 2. T"tX a fyriafm, the imperative Aphel or elfe T")n 
 
 from mn expandit, 
 
 3. C3Dli' tnembratim dilaceravity note Job 16, 9. 
 
 4. Not in the Syriac. 
 
 6. Houbigant right, nJDti'K the fenfe from Arab. /^j.^a«* 
 recepit fe aliquoy quietis ergo. 
 
 9. y^n dilaceravity Job 10, S. 
 
 10. b)! juxta, Pf. 110, 4. Ifa. 59, 18. 
 
 13. "Y^)} rendered rightly by Le CXqvc, feeutidum ajlimatio- 
 nem meam, ut putabam. I take the Arab, fenfe of f]VK fociavit. 
 Thence the nouns, focius, familiarise &c. 
 
 14. "IJi^K adverb ita ut, as in i Sam. 3, 11. Nold. p. 102. 
 
 15. N*li'* (the Keri) from «Ii'i abripuit — C3a"lpn probably 
 a marginal note crept in. 
 
 19. I read with the LXX CZlTp 35:'». LXX right in rcn- 
 dering niD^bn avfa,^uy(A», permutatio, pretium redemptioxis, 
 
 21. I and Houbigant pi^n — Hare wrong in changing VD 
 into V3D for VIDT in the latter claufe is plainly exegetical of 
 this word. 
 
 LVI. 
 
 1 . *^Nti' all the old verfions conculcavit ^ from f]VkiV N to cx- 
 prefs Kametz. 
 
 2. I read with all the antient verfions *J10KIi'. 
 
 ^. That this paifage is corrupt, is clear from the antient ver- 
 0^3 fions 
 
2^6 Remarks on fele6i Pajfages in 
 
 fions. The 2d verfe plainly ends at h. So the LXX, who join 
 CUnD to CZDV in the verfe following, but no fenfe. The Syr. 
 feems to have read C3''DnD excelfi, and couples it with O^On^, 
 but then it is deficient in the next verfe. — I imagine the true 
 reading to be nx~lK CZHNT^D D1~)D / look upwards (towards 
 heaven) all the day lotig. Ellipiis of b often, Ifa. 37, 23, and 
 fo this Hemiftic agrees with the next. 
 4. I read wich the LXX, Syr. *")in. 
 
 6. I read *i1D2f* feligttnt me, fee note on Pf. 10, 8. 
 
 7. I read with the LXX, Vulg. & Syr. D^D fK b)} eo quod 
 tion Jit perfugium. 
 
 8. nD'lZ^ nriK the fame as DD^tt'. I point :^n*nE)p3 in de- 
 creth tuis. niDD is properly the record in which the decrees 
 are enrolled. 
 
 10. I read here, as in ver. 4, ^"'QT in both claufes. It is a 
 repetition of the fame fentence. I fufpedl the latter Hemijlic 
 rvas original!)' in, and is now dropt out of the /[th verfe. 
 
 \ 2. The ift claufe equivalent to the Lat. phrafe, voti damna^ 
 tus fum. 
 
 13. ^m^ fo I point it. Panic. Pahul, in Pyhal, from nil 
 the fenfe from Arab, dilatavit, and as a noun, terra fpatiofa et 
 ampla. Setting feet in a wide place a metaphor, through the 
 Pfalms, to exprefs deliverances from affliftioii. 
 
 Lvn. 
 
 The title feems rightly placed — the occafion, fee i Sam. 24. 
 
 2. The fenfe Arab. "IDJ avertit. 
 
 3. n"irT Benon. ^£^5*?'^* (as in the former Pfalm) conculcantem 
 
 4. Difordered greatly. I think the 3d verfe ends with 5"^- 
 lah. And at the beginning of the 2d claufe of the 4th verfe> 
 I read with the LXX V*2fM et eripiet. In the next claufe I read 
 Q'.^x'? 1'^^'^ ^" ^""^ fiticulofii 1\h Jitivit, hence n21N!?n fic- 
 citas, Hof. I 3, 5 — David's fituation in the wildernefs, 3 MSS. 
 read CZ)''X'n^, ellipfis of (before OIK *3:2) frequent after 
 Vj(3, 2 Sam. 20, 6. 
 
 6. I point 51^^ fenfe from Arab, claufit adJiriSlis vinculis, 
 infin. Kal. influenced by the particle b before *DJ/p. 
 
 7. The laft 5 verfes nearly the fame as the firft 5 in Pf.io8. 
 
 %. 1 read 
 
THE OLD TESTAMENT. 247 
 
 8. I read nDD fome mufical inftrument. The Arab. tym. 
 
 panum the fame inftrument ufed in Church Mufic by the 
 
 Ethiopians, and now called "iDD. 
 
 LVIII. 
 
 2. ^i^ potius, quivimo. D^D trutiiiavitj diftributing by weight 
 common as to adminiftration of juftice. 
 
 3. This and the 2 next verfes I take to be the anfwer of 
 Jehovah to the queftion in the 2 firft verfes, as the 6, 7, and 
 8, are the reply of the Pfalmift ; and the remainder are the 
 decree of Jehovah. Subjeft the fame as that of Pf. 73, and 
 regards the difpenfations of God's providence. 
 
 7. Acute diftempers called the arrows of the Almighty, fee 
 Pf. 91 ; 5, 6. Deut. 32, 24. I read at the end of the fecond 
 claufe ych. I take the fenfe of ib^DH* from Arab. ^!?Q (iniri- 
 bus calidisy aut prunis, fuppofuit coquendum panem, vel cartiem — 
 noun metaphorical, fever in the bones, the verb is ufed for ta- 
 lore febrili correptus. 
 
 8. b'h'lW all the anticnt verfions, except Chald. zoax, makes 
 beft fenfe here. I read n'ki'N ignita, often ufed in the books 
 of Mofes to exprefs facrifices burnt with fire. 
 
 9. Parallel to Job 27, 20 to the end. 
 
 LIX. 
 
 Title mifplaced. Probably written at the liege of Jerufalem 
 by Senacherib, in the reign of Hezekiah. 
 
 5. Hint at the treachery of Senacherib, who attacks Jeru- 
 falem after receiving 300 talents of lilver, and 30 of gold, 
 to buy peace of him. 
 
 6. lYsD fefe convertere in banc vel illam partem. ^°^V ^^-^^i- 
 tudo, Ex. 12,38. Rabfhakeh endeavoured to breed a diifenfion 
 between the people and their governors, 2 Kin. 18,26 — 35. 
 
 7. J/Oli; Arab, diffamavit. 
 
 9. I read nj? as in the laft verfe ; which being better pre- 
 ferved will correft this. For the fame reafon I read mD?X / 
 will Jhout, and add HDH ^H^K to the end of this verfe, which 
 are wrongly placed at the beginning of the next. 
 
 10. *3N-i* ^30np* naturally run one into another by a very 
 
 common Hebraifm. 
 
 II. Let 
 
248 Remarks on feleSi Pajfages in 
 
 11. Let them not be flain in battle, left the people forget 
 the hand of God, and afcribe the fuccefs to their own valour; 
 but let them be deftroyed by fuch a miraculous exertion of 
 power as will leave no room for difpute j but oblige every one 
 to acknowledge it the immediate work of God. 1 take the 
 fenfe of IDy^jn from ^^ inclinavit. The metaphor from 
 felling a large tree, which firft ftoops, then falls. 
 
 12. Probably alludes to the Letter fent to Hezekiah by 
 Senacherib, 2 Kings 19, 14 : and 2 Chr. 32, 17 — 19. 
 
 13. I read with Syr. CZj'^D perde eos, in both claufes. 
 
 14. Ellipfis of Ti^K before IDH*, making it refer to l"iy in 
 this, and the 6th verfe. 
 
 15. This fpoken of the multitude. One llratagem ufed to 
 make the people furrender, was trying to raife a mutiny on 
 the want of proyifions. 2 Chr. 32, 11. Syr. reads pj^U* as in 
 the 6th verfe. 
 
 LX. 
 nnj? ^VX'H always fuppofed the name of fomp mufical in- 
 ftrument. The former, fee note on Pf. 45 ; the latter, 
 i^ (helpy tejiudoy lute probably the inftrument here 
 meant. I think the right reading in the latter claufe is 
 tl^Hntl^j; nnOii? 18000 men; for this title,and 2Sam.8,i3, 
 1 Chr. 18, 12, mutually correfl one another; and ihew 
 that David fmote the Edomites, (not the Syrians), in the 
 valley of fait, and that the number flain was 18000, not 
 12000. This Pfalm feems written on fetting out on an 
 expedition, immediately after an earthquake ; which ca- 
 lamity was interpreted as a fure mark of God's difplea- 
 fure. It is after the 4th verfe the fame as the 108th 
 Pfalm, with fome fmall variations, 
 4. Syr. Ciyp jnculatus ejf, and the noun fagittarius. Proba- 
 bly the -archer ferved for the banner of the JJfyrians as well as 
 it was the imprefiion on their money. Selah fhould be at the 
 end of the 3d verfe. 
 
 6. I take T^p7r\i< to be the fame as hbWT\ ^bnn 1 Jhall divide, 
 thejpoil. Prov.29,24. Probably, after a fuccefsfulexpedition,they 
 ufed to divide the fpoD among the army at Shechem, (as that 
 place lay convenient, for encamping) before they wer^ difmiifed 
 
THE OLD TESTAMENT. 249 
 
 to their own homes. This verb regards divifions by talcy as 
 no by meajure. 
 
 8. Former claufe Moab is the wall of my confidence, for I take 
 the Arab, fenfe of "i''D in Vi\C\z\i jyt*\%mitruiurbis. LXX ren- 
 der right, ^2fn"» Tsjs «A5r/Joj /wk. ^^3 compes. I read i^t^nnX 
 Pf. 108. 
 
 9. 1 08th Pfalm reads nK3D the fenced city, perhaps this ra- 
 ther than Hare's niKD. 
 
 10. vhn ft non, abbreviation of nb p. 
 
 LXI. 
 
 The 5 firft verfes by the king, the 4 firft during his abfence 
 from Jerufalem, the laft on his return ; 6th and 7th the 
 acclamation of the people, and the 8th by the king. 
 Thankfgiving for the king's fafe return from fome dange- 
 rous expedition. 
 5. The inheritance of them that fear God's name is his 
 conftant favour and proteftion, and vidory over all their ene- 
 mies, to which they were entitled, by virtue of God's covenant 
 with their fathers, as long as they continued to keep his law. 
 See Deut. 28, 7. 
 
 7. \n quafo, utinam, it is a Syriafm. See the Syriac verfion 
 of Judges 5, II. 
 
 LXII. 
 ^^zzn* h"^ I Chr. 25, 3. Jeduthun one of the 3 chief Mu- 
 iicians, and prefided over the harpers. Probably "'riuen 
 after Abfalom's defeat ; when the great men, who had 
 joined him, came to reconcile themfelves to David. One 
 of their ejfcufes was, that they did not intend to take his 
 life, only to eafe him of the cares of government. Wc 
 find 2 Sam. 1 5 ; 3,4, that David's inability, through age, 
 to adminiiter juftice with expedition, was made one pre- 
 tence for their rebellioufly fetting up Abfalom. 
 
 1. "IN here, and in the next verfe tanttmmodo, as Prov.17,1 !• 
 
 2. I fodl not be greatly moved. The Pfalms exprefs utter 
 ruin by being moved. 
 
 3. inn'nn from Arab. tlX* nnn decUvi curfu fuxit. njfT 
 
 (omminuit, collifit. The 2 verfes naturally run into one another 
 
 by a vqry common Hebraifm, 
 
 ^. I read 
 
250 Remarks on feleB Paffages in 
 
 4. I read with the LXX *nK*i^D in the ift claufe, and in 
 the laft with all the verfions CDiTD3. 
 
 7. God was in honour obliged to preferve him in his dig- 
 nity, fmce he placed his whole confidence in him. 
 
 8. The latter claufe, God is our refuge, the acclamation of 
 the people. 
 
 10. b2.T] from Arab, tin anxious deftre after gain. 
 
 Lxiir. 
 
 1. I and Hare nD»y. 
 
 2. \2 ftcut. Jarchi renders it 'iJi^ND. 
 
 5. Arab. bbr\ }J> exultavit. 
 
 6. CDN influences the zd claufe. 
 
 9. HNlIi''^ inf. Kal. & afEx. ad dejolajidum earn cum fragore. 
 See Schultens on Prov. I, 27. 
 
 10. The I ft claufe, way they tut him in pieces with the edge of 
 the fzoord, Syr. & Arab, fenfes of nj2. The latter claufe == 
 Homer's t^u^ix nwion. 
 
 1 1. I read with Syr. & Arab. bbnD''). 
 
 LXIV. 
 
 4. Firft claufe, latter Hemiftic, i MS. reads )n)'y j in the 
 latter claufe I make IKI'"* with Syr. fut. Niph. from HKI only 
 written with its vowel. 
 
 5. IIDD* Arab, invicetn juverunt. In the end I read with the 
 Syr. sh. 
 
 6. They even imputed to him for crimes what they ima- 
 gined were his intentions, without any external evidence to 
 fupport it. i:nn from HiD paravit, conftituit. 
 
 9. 1X^1** here again with its vowel, and is the future Kal, 
 of HN"). 
 
 10. It'tTin'' fame fenfe as in the 5th verfe of laft Pfalm. 
 
 LXV. 
 I. Vulg. Arab, ^thiop. and Alcala and Aldine editions of 
 the LXX. read at the end, in Jeruj'alem. But as the fenfe is 
 now compleat in the Heb. although I think it the true reading^ 
 I have made no alteration in the text. 
 
 3. mi gffia, aSia, as well as verba. I read with the LXX 
 1:d, fo it anfwers to the latter claufe. 
 
 4. I make 
 
THE OLD TESTAMENT. 25I 
 
 4. I make j;3*ii'3 partic. pref. Niph. fo the conftruflion is cafy. 
 
 5. Houbigant right, CD^Q*. 
 
 6. LXX and Syr. right, -]nD3. 
 
 8. See Exod. 15, 14 — 16, I point 'XVID partic. Hoph. 
 tduBos ex uEgypto, as in Ezek. 14, 22. 
 
 9. I read with Symmachus nUl. 
 
 10. I read with Syr. n^n inebriejii, and point jIH^ ^^^*- 
 dere fecijii, with an ellipds of Qii'J or fomething like it. 
 
 11. ^Ji'D orbita airrtts, vel plauftru God is reprefented as 
 going the circuit of the heavens, Job 22, 14; and Pf. 104,3, 
 as making the clouds his chariots. Compare thefe. 
 
 13. Bp. Hare right, ann hills, oppofed to valleys. 
 
 Lxvr. 
 
 2. Ellipfis of 1 before mriD in both claufes, which caufes it 
 to become an adverb : Nold. pag. 142 and 172. 
 
 4. Hare right, nO?* ~^ the repetition of a tranfcriber. 
 
 7. ^N vequaquam, Pf, 7, 11. 
 
 10. O influences all the verbs as far as the ift claufe of the 
 12th verfe. 
 
 12. I read with LXX TWwh — from ver. 9 relates to tranf- 
 adlions in Egypt, and at the red fea. 
 
 14. 12fD Arab, (jali dare extulit. 
 
 15. VrsO^ fumes from burning the fat, perhaps better /^; 
 fat itfelf. 
 
 16. Hare right, h':h. 
 
 17. I read with LXX ^vd^Zi. in^DQnm or ^^£"1 DHn mODm 
 — ^ nnn as Ithi, per, the inftrument. 
 
 18. I am inclined to read niH*. 
 
 Lxvn. 
 
 Mudge — for plentiful produdl of the Land — Deut.26. There- 
 fore the words nations, people, tribes, kindreds, can only be 
 underftood of Ifrael ; for they alone could offer thankf- 
 giving for the increafe of their own land, and they were 
 the only people over whom God exercifed an equal Pro- 
 vidence : for in that fenfe ought the 4th verfe to be un- 
 derftood. 
 
 4. n3*u. 
 
252 Remarks on feledi Paffages in 
 
 4. Q^U, 0*D>?^, as in the 2d Pfalm, relate to the 12 tribes 
 in Canaan. CDmn fut. Hiph. from mj. 
 
 LXVIIL 
 ProbaMy on the miraculous defeat of Zerah, the Ethiopian, 
 who came up againll J/a with a mighty Army of Ethio- 
 pians and Lubim ; delboyed at Marefhah, 2 Chr. 14; 
 10 — 13. 
 
 2. I read with all the antient verfions, IDTSn^ 
 4. I read with all the antient verfions yiyd} n* — Cappellus 
 n* *D for Jah is kis name. 
 
 6. n^'it'lD domtim deducens. n in nn^a motion to a place. 
 CZin^n* cbofen ones, properly onl-^ ones, from Ifaac fo called, the 
 only fon of his father. This all relates to bringing Ifrael out 
 of Egypt. In the 2d claufe I read DIT^'pn (ID & p). 
 
 12. ni"!^ from ^thiopic '^2^ fupelkaile injlrumentum, ufed 
 fo in the verfion of Matt. 12, 29. 
 
 13. The meaning of this puzzled place feems to be — the 
 children of Ifrael (here compared to a Dove, becaufe rtJV a 
 Dove, fignifies alio opprejfion, Zeph. 3, i. alluding to their fuf- 
 ferings in Egypt) after the paffage of the red fea, and the de- 
 ftruftion of the Egyptians, faw them lying dead on the fea 
 fhore, and had an opportunity to llrip them of their bravery, 
 by which they acquired great fpoils. But when the kings of 
 Canaan were deftroyed, it /wa'^-^ plunder on them, they were 
 <juite covered with it, as Salmon with fnow. CD^JlDti/ from 
 Syr. fing. littus maris. I read with Symmachus pf2!?2iD. 
 
 16. pn}f-in from Arab, .^^..^j fupdkailem difpojuit. The 
 mountains were all ambitious of being the habitation of Je- 
 hovah ; they therefore adorned themfelves in the bell man- 
 ner, to attrad his notice. He choofes mount Zion. 
 
 18. Hare right, *3D3 iliould begin the i8th vcrfe.- St. Paul 
 reads iJwjtsi but all the prefent copies of the LXX j^aCej, as 
 the Heb. and indeed the fenfe requires this. Ellipfis of !?}< in 
 
 19. in3 inf. Kal. as a gerund, benedicendc onerat nos. Proba- 
 bly mn*. 
 
 20. I think mn^ DmVh^I. Conftruaion of the latter claufe 
 
 a little 
 
THE OLD TESTAMENT, 253 
 
 a little perplexed, for fake of rhyme. Le Clerc. 
 
 23. Hare right, ^'mn. I read with Symmachus "iniD pp6n. 
 CD-H^NO belongs to the ift claufe, Symmachus better ~]*n^K. 
 
 26. Houbigant mpDIl in conventu. God not called the fouii' 
 tain of Ifrael. 
 
 27. CDnDJI Arab. *.s»^ acer fu'it ei validus; thence noble 
 Arabians mjnD and thence Regemmekth^ Zech. 7, 2. (Hou- 
 bigant wrong) one of the «;r«| "K. 
 
 28. -jry = -]ri/ non Pf. 110,2. 
 
 30. The beaft of the reed is the river horfe, denoting Egypt. 
 Hare right, tZl^Di; "h'^Zi as \{. 16, 8 D^U *7y3. Fouling the 
 filver ftreams a metaphor for railing ftirs and commotions ; 
 Mudgc. I read with LXX O^DDIDD fee Ezek, 32,2; 34,18. 
 
 31. With Zerah were Lubim, the Lybians. He was pro- 
 bably king of Eg^pt and Ethiopia ; which was not uncom- 
 mon in thofe times. Egyptian dynafties place about this time 
 3 anonymous kings fucceffively ; Zerah perhaps i ; probably, 
 the Adtifanes mentioned by Diodor. Siculus. The Chafmo- 
 nim were probably the fame as the Calafyries, and Hermoty- 
 bies, mentioned by Herodotus (in Euterpe, p. 153, Edit. 
 Gronov.) the body guards of the king of Egypt. Stretch forth 
 hands = implore mercy. 
 
 32. I read with LXX ♦HnV and for Selah iVd as in the 4th, 
 verfe. 
 
 35. I read with LXX, in the former claufe, Vti'TpDD, and 
 in the latter with all the verfions "i?3];^, 
 
 LXIX. 
 
 Written (fee 3 lall verfes) during the Captivity, probably to- 
 wards the end of it. From ver.30 and 31 it is plain that 
 theTemple-worfhip had ceafcd, and was not yet reftored. 
 I. I read with LXX >*ii'D:. 
 
 3. I read with LXX ^bn-D. 
 
 4. Hare right, *n*0^a/i^^ coma mea, Cantic.4; i, 3 et 6,7. 
 Ifa. 47, 2. IK ?nox, Jfatim, Prov. 20, 14 & I Sam. 20, 12. 
 
 10. I read with LXX HDTN. 
 
 12. Arab, n^'i^; culpavit, arguit criminisy applicable to the 
 judges who fate in the gate. 
 
 22. CZ:>oViL*V integre, perfeHe, Jer. 13, 19. 
 
 26, I read 
 
254 Remarks on feledl PaJJages In 
 
 26. I read with all the verfions (except Chald.) 1DD1*. 
 
 27. nplJf benevolentia, Pf. 24, 5. 
 31. Q influences ID. 
 
 LXX. 
 
 Same as Pf. 40, from ver. 13. ^i^v^ variations. 
 
 1. I read n^~)"as in Pf. 40. 
 
 2. See Pf. 40 — ver. 3 fee Ditto, and fo on to the end. 
 
 Lxxr. 
 
 The 3 firft vcrfes and the beginning of the 31ft Pf. nearly the 
 fame. 
 
 2. Pf 31 drops — m *3Vjfn in the ift claufe ; and in the 
 latter, in the room of *3y*ii'im reads ^iV'-jfn n"inD which feems 
 the true reading : and Vander Hooght's Bible fhevvs the occa- 
 fion of the miftake. 
 
 3. Pf. 31 right, rij;f3 "IIJ^ common — but ppn "lli* no where. 
 In 2d claufe, Pf.31. reads alfo rightly DHIKD n*3^— but the 
 other is no good fenfe, and is corrupted from the former, a? 
 under, T\m I^On NUV. 
 
 6. *}U (from Arab.) Heb. n?J corrohoravit, remuneravit, 
 
 17. Houbigant right, beginning here -jn37. 
 20. "lli'K qiiamvut as Eccl. 8, 12. 
 
 22. Houbigant in the lit claufe right, miK.- 
 
 LXXII. 
 
 3. C3lV*i'= nzuVii'l in felicitate, f elicit er — as rtpll^D in be-^ 
 nevclentia, bcr.evole. 
 
 7. Firft claufe, germinet benevola = benevole. 
 
 ic. "lD"ii'X as well as riDD (v. 16) arc Chald. therefore this 
 Pfalm is of late date, 
 
 II. cd^dVo in a large fenfe, as Pf. 2, 2. as I limit CD^U to 
 the tribes. Becaufe though thele words are in a fecondary 
 fenfe prophetical of Chrill, (and then muft be taken in the 
 greateft latitude), yet as applicable to Solomon, they are con- 
 fined neccfTarily to the land of Ifrael ; and the following verfes 
 thus limit their fignification. 
 
 18. The Pfalm ends at the 17th wtrk. This and the next 
 are the doxology of the compiler of this 2d Colleftion. 
 
 20. This probably has been added by fomc later iranfcriber. 
 
 The 
 
THE OLD TESTAMENT. 2CC 
 
 The Third Book.. 
 Psalm LXXIII. 
 
 2. Cethib right, former part of t'lis verfe. r]DD\l^ partic. 
 pahul Kal, anfwering to *^D3. 
 
 3. *D influences the latter claufe. 
 
 4. nnifin once more found, If. 58, 6, where it Ihould 
 feem to denote opprefTion. I derive it from 2 roots, fuppofmg 
 it a compound (as I think moft of the quadriliterals are), y^n 
 Arzh.fdit cutem, fregit caput, its Arab. T\Tm contufto vel 
 
 fraSlura, and Arab, nynn nubes pluviam vehementiorem funJem, 
 et terra fuperjicicm rumpens. Storm of wind and rain, meta- 
 phor to exprefs afflidion, fee Matt. 7, 24 — 27. 
 
 In the end of the ift claufe I read CDDin^ not here 
 
 fpeaking of the death of the wicked, (that follows in ver. 19), 
 but of their flourifhing ftate; bcfides that the fuppofing them 
 to die in peace would overthrow all his reafoning. The fenfe 
 of ^1K from Arab. J^^ principium. 
 
 6. Hare reads right, n^ii'D ficut vejiem. Robe and Chain 
 probably the drefs of the Judges among the Jews. The Chain 
 worn by the Egyptian Judges, Diodor. Sic. vol.i. p. 86. Edit. 
 Weffeling. 
 
 8. 1p*a* from Arab, ^yd fatuus fuit. 
 
 10. t=hT\ a noun, from Arab. JZDX^ med. 1 reprehendit, 
 thence ^^ culpa. Latter claufe, dum aqua abundantly expri^ 
 muntur Us. 
 
 14. The whole from ver.i i is the refledion of God's people 
 on the apparent profperity of the wicked, and the defpairing 
 inference they drew from it : it was fo contrary to the ufual 
 face of things, under the Mofaic difpenfation, and to all they 
 had been taught to expeft, that it tempted them to doubt even 
 the firft principles of all religion. 
 
 15. I read in the ill claufe with Chald. and Syr. CrnDD. 
 Ellipfis of n in the latter claufe. 
 
 16. Hare reads right, ^nj?l. 
 
 17. "y^J influences the latter claufe. 
 
 1 8. mxiti'D'^ = mKVi^^D r\t> temper e fragori; erumpentis cum 
 dejolaiione, Schult, Prov. i, 27. 
 
 20. Ellip/is 
 
25^ Remarks on JeleB Paffhges in 
 
 20. Ellipfis of *]/* or Tome verb like it, in the former 
 claufe. rnnVlf from Arab, cpprejjit. The perverfion of juf- 
 tice is made inftrumental by Providence in caufing revolutions 
 in States, and ends in the ruin of tyrants. 
 
 28. The LXX, Vulg. and Arab, read in the end of the 
 Pfalm thefe words — in the gates of the daughter of Zim • • 
 probably right. It ends abruptly in the Heb. now. 
 
 LXXIV. 
 
 I. Schultens, Prov. 21, 28. n^J in punim putum^ 
 
 3. y\Ti juhilavit. I read in the end with LXX, Syr. and 
 Arab. '^<in^'2.. 
 
 4. The Temple continued to be the tabernacle of the Tefti- 
 mony. Lam. 2, 6. The enemy enters the Temple, firft feizes 
 the outer court, and plants his llandard ; then advances to the 
 lioly place, breaks down the doors, and burns the fanftu-ary. 
 
 5. One perfon the Enemy — (the Chaldean army the adver- 
 fariei) probably from 2 Kin. 25,8, Nebuzar-adan. Ellipfis of 
 *E^2N before n"D*7"ip, and literally rendered the ax men, 
 
 6. I read with the antient verfwns T\''riT)'D januas ejus — -ge- 
 fieral drift of the Pfalm. 
 
 8. * paragogic in "'Ij^^D, not plural —^ never but one lyiO of 
 liriT3 ^ilK at ohce. And this word never fignifies a fynagogue, 
 thofe affemblies were of later inftitution. 
 
 9. Hare right, begins this verfe at ^-)KD. The figns are 
 thofe miracles wrought by God for their deliverance. 
 
 II. HD^ influences the 2d claufe. Ti in : Job, 3^ 1 1 j Jer. 
 ■20, 1 7. n^D omnino ceffat : Job 4, 9. 
 
 14. As to CD^^i'^ Boehart Phaleg (I.4. c.29) the Troglo- 
 dytes — fo called probably from living in caves, from KK^ 
 Arab. //; fpeluncnm confugit. Crocodile is Pharaoh, Ifa. 27, i. 
 
 15. Schultens, Prov. 3, 20 — original idea of ];pa cum cre^ 
 pitu fmdi. 
 
 16. If there be any paiTage to jullify it, I would render 
 ')1NI3 the moffn : LXX. 
 
 17. See note on Job 29, 4, on f^nn.' 
 
 19. ryn in the I ft claufe from the fenfe of Arab, CLj^— ^ 
 in pradam fe dimifit accipiter, milvttSy vel aquila : thence 
 JujUi aquila. Perhaps the Englifh v;ord Kite from hence. 
 
 20. ^zmn^ 
 
THE OLD TESTAMENT. 2C7 
 
 20. *3tZ;nO from the Arab, abundavit. mN3 fhcep cotes, 
 moveable habitations — thence Tents. 
 
 22. See Dent. 32, 27. 
 
 23. flDJi* to dijregard, as well as /or^^/. Calafio. 
 
 LXXV. 
 
 By way of Dialogue — 2d and 3d Verfes by Jehovah — the 
 reft by the Pfalmift. 
 
 8. ^DD K^n /?^y^a^ mixiura, 
 
 9. I read with LXX ^UK. 
 
 10. LXX rightly render I^TJK—more applicable to a horn, 
 than cutting off. 
 
 Lxxvr. 
 
 Probably on the deilrudlion of Senacherib's army by that Ilu- 
 pendous miracle. 
 
 3. I read with Chald. nt^'pl t^t^n — this agrees better with 
 the other part of the verfe. Ellipfis of ^^D before non^O. 
 
 4. nnx common to both the verb "11X3, and the noun "iHK. 
 Senfe of f]~iLD from the Arab, eminens, alius. 
 
 5. T N2fQ occajionem rei gerenda invenire. Judo-, g, 33. Eccl. 
 9, 10. \_ find a handle . Engl.] 
 
 6. I read with LXX and Syr. DID OD") "t?2T13. 
 
 10. The fenfe of nnKiy (fo I read) Arab, confuluit. See 
 2 Kin. 19, 22 &c. 
 
 12. -|2fn fometimes ohflruxit, ccclujit. See Ifa. 22, 10. thus 
 it exprefles the fortifications of cities. 
 
 Lxxvn. 
 
 2. "njj Arab, fecuit — more fuitable to the paffage, and the 
 Syr. verfion, the framers of which read \~\\ and perhaps 
 mj3 as if from TTJ laceravit. The learned Mr, Green hath 
 from Lam. 3,49 amended this paffage, and reads n~iJ3 *:*y 
 mine eye trickle th down, and is therein favoured by the Chald. 
 Paraphrafe. Either reading makes a good fenfe. 
 
 4. rnX' hiefit, bar ere fecit, fee i Kin. 6 : 6, 10. 
 
 8. I read with Syr. and Arab, nnx verbum ejus. 
 
 9. \Z^ Jhutting up the hand, to withhold. Deut. 15, 7. 
 
 TO. ^m^n («!r«| ;^.) vhu precatus efi, ellipfis of mm. Sec 
 Chald. niJi:' Arab. Uw aV/////. 
 
 R 13. He 
 
258 Remarks on feleB Pajfages in 
 
 13. He always triumphed over his enemies. See Pf. 68, 25, 
 alluding to the triumphal proceffion ; we marched to the 
 temple, on God's giving viaory. I read 13^n^ND with the 
 verfions. 
 
 15. I read with all the antient verfions *]i;nn. 
 
 18. Houbigant right, b:b2,'2 ficut rota. 
 
 LXxvm. 
 
 2. I render j— iH^n hijiories. LXX, Ezek. 17, 2, hy.yn^x. 
 This Pfalm is no riddle or myftery; but a fuccindl account of 
 the Jewifli hiftory down to David : probably for the inltruc- 
 tion of children, and learnt by heart. 
 
 4. I read DinDJ K^, fee Job 15, 18. 
 
 9. D in the former verfe influences the beginning of this. 
 One MS. reads ^am *plf 13 rightly. *nn partic. pref. kal from 
 nD"l projecit — probably alludes to fome hiftorical fadt unknown. 
 
 15. Schultens, Prov. 3,20, ypD findendo fcaturire fecit, I 
 read in the latter claufe with the LXX &-c, apiL'M. 
 
 ig. 1 in the beginning influences nQN in the 2d clp.ufe. 
 
 26. The wind was South-eaft ; but the Heb. has no fingle 
 word — only for winds from the 4 cardinal points. 
 
 27. Ludolfus right — thefe were the Locujls. 
 
 29. One MS. right, N*2\ 
 
 30. They zuere fcarcelj ef ranged from their longing: fee Num. 
 
 31. ]0*ii> (as Judg. 3, 29) the inojl mighty men in their army. 
 [we fay the fozuer.'] 
 
 34. Hare right, I^N ; 1 from the beginning of the next verfe. 
 
 38. I read with the Chald. Sec. CDJiy. 
 
 41. miir'* and IDl* run into one another by a very common 
 Hebraifm. nin — the great crime of the Ifraclites was their 
 continual doubt of Jehovah's power. 
 
 44. Their f reams could not be drunk. 
 
 45. 1 in the beginning of the former verfe influences this. 
 Hillory, Ex. 8, 14. 
 
 47. Houbigant right, ")jn* ahfcidit, iBihus repetitis, ")jn is ftill 
 preferved in the Arab, in the fame fenfe. 
 
 50. Syr. fenfe of vh'^ f emit am fecit, aperuit. 
 
 51. I read with the antient verfions IznyiKfortitudinis eorum. 
 
 Pf. 105, 36. 
 
 61. W 
 
THE OLD TESTAMENT. 259 
 
 61. irj; = 1?y p"lX ^ri of his Jirength. ]n3 Influences the 
 2d claufe. 
 
 63. iVVin pret. Hophal of hh'' ululnv'it. So Vulg. and Arab. 
 LXX Rom. £5r£»Sjjff-«:v, but Aid. and Alcala £;r£»^>i9->iff-«* ; and 
 the Scholialt obferves other copies read the fame. 
 
 65. Schultens right — this a farcafm of the Philiftines, on 
 their routing the Ifraelites, and taking the Ark of God ; that 
 he was afleep, or perhaps had drank too plentifully of wine, 
 and was Itupified. It was ufiial for the vvorfliippers of one 
 God, to infult the God of their enemies, i Kin. 18, 27, 
 
 66. Alludes to the emerods inflidled on the Phililllnes ; the 
 difgrace of which they were obliged to perpetuate, by fending 
 the golden emerods with the ark, when it returned home to 
 Ifrael. 
 
 6g. I read with Syr. CI2''0T 1DD in excelfis. 
 71, rni^y properly aninialia laSlantia. See the antient ver- 
 fions. 
 
 LXXIX. 
 
 2. Houbigant right, ^nxn r"i*r7. 
 
 5. Schultens, Prov. 3, 31, ^3N iratus ejl nafo ardent e. 
 
 7. Two MSS, and all the antient verlions, l^DK. 
 
 8. "iJIQips fee Pf. 21,3. 
 
 X I. This verfe points out the exaft time of compofmg this 
 Pfalm — after the facking Jeiufalem, and before the princes 
 had been prefented to the king of Babylon at Riblah ; where 
 they were by his order put to death, 2 Kin. 25,18 — 20. They 
 were the perfons appointed unto flaughter, as Zedekiah was 
 the perfon in bonds,. 2 Kin. 25, 7 : and from the agreement 
 of the 6th and 7th verfes with Jer. 10,25, Jeremiah may have 
 been the author of this Pfalm. 
 
 LXXX. 
 
 See the note on the title of Pf. 60. This fung alternately hy 
 the priefts and people ; who join in the chorus. 
 4. \l}'^'^yx.pravaluit — all the verfions (except Chald.) read 
 in the end ynV- 
 
 6. I read in the end, with the verfions, 13^. After the efta- 
 blilliment of the two mighty empires of Egypt and Babylon, the 
 
 R 2 land 
 
26o Remarks on feleB PaJJages in 
 
 land of Ifrael, lying between both, was the perpetual fource 
 of quarrels between them. 
 
 10. I read with the LXX, Vulg. and Arab. HDD. 
 13. Scnfe of niDDID* from Arab, ^jy^s vorax, 
 
 15. I read with the Arab, vcrfion niPTDDI Ji^Hl mD"^ti' qui 
 earn comhujfermit igne, et Jpoliarunt earn, taking the fenfe of the 
 latter from the Arab, fpollavit opibus univerjis. 
 
 LXXXI. 
 
 5. "inK2fa — inxy nyil, the particle influences the latter 
 claufe, where I read yoii'* T\'^'V vb DDty linguam, quatn non iri' 
 tellexit, aiidivit. 
 
 6. Firft claufe, / removed his fiouUer from the burden : LXX 
 read in the latter nnnyn. HH was a large vefiel, in which 
 the earth was mixed, and worked up for making the brick. 
 
 7. Arab. '^nD texit. 
 
 8. The touchftone to try Ifrael, was their continuance in 
 the worfliip of the One true God. 
 
 11. LXX render n3K zrgas-e^e rightly — Arab, recordatus 
 fuit, attentus. 
 
 I 2. I take the fenfe of nn")E> from TW Arab, tnalas fuit. 
 
 15. DH]'' from my preferved in Arab. ^u£ for -i,^ perm, 
 cie, caldmitate nffeSfus fuit — thence the noun 'iiAx pernicies. 
 The Syr. verfion renders it in this manner. 
 
 16. Houbigant right, Ii^2*T ^W^, and in the end (with 
 Syr.) l3/'3'ii'N. 
 
 LXXXIIL 
 Probably on the war of Jeholhaphat with the Edomites, Moa- 
 bites, Ammonites &c. zChr.zo — 
 5. I read IDID" nnn "f^V^ nns as Chald. and Syr. 
 
 11. I read 1Dim31 'C2n''\L* pcne eos, et magnates eorum. Chald. 
 
 12. I render mN3 pafcuoy for I cannot find it ever ufed for 
 habitaculum, domui. 
 
 13. ^J'?J from Arab, ^js., thence the noun yrft;;?f»/i calamus, 
 et Jlipula : fo If. 1 7, 1 3 . 
 
 14. I make an ellipfis of Ti^'K before the 2 verbs, as do all 
 the antient verfions. 
 
 16. Schultens, Prov. 3» 35 — p'Pp is inuftio infamise , T\h\> 
 
 ujft. 
 
THE OLD TESTAMENT. 261 
 
 ujfit. I render 1 here, and at the beginning of the i8th vcrfe, 
 ~bv donee: a fimilar ufe of it is in Gen. 18, 5, and Judg. 3, 1 1 . 
 
 LXXXIV. 
 
 I. There is ever an ellipfis of "iH', or *i^K, before DlX^y. 
 
 5. I read with Syr. "jni^DD. Prov. i6, 17. Here the word 
 means the journey to Jerufalem thrice every year. 
 
 6. This and the next verfe defcribe the journey. The val- 
 ley of Baca probably the fame as the valley of Rephaim 
 mentioned 2 Sam. 5, 22 & 24: for we find iY^it Mulberries 
 grew there, (which is the meaning of Baca), and might give the 
 name to the valley. This place had pools in it, to collefl the 
 rain water j and fo was a convenient place for travellers to 
 take up their quarters on the road. I read with LXX pj/D 
 manjionem, hofpitiuin. They render it T«;roy, as Pf. 68, 6 j 71,3. 
 CD^ quoniam, as in Mai. 3, 15, nunc beatos dicimus arrogant es, 
 quoniam isdificati funt facientes impietatem, quoniam tentaverunt 
 Deum, et liberantur. Nold. p. 202. nil)^* Arab. Iki plenusfuit. 
 
 7. Chald. ^Tr a valley. The country round Jerufalem was 
 very mountainous, fo that the refting places for travellers were 
 in the valleys : the meaning is,from Jiage to Jlage. The author 
 
 - was probably of Ephraim, and the valley of Baca his firft 
 ftage. I read in the latter claufe 1K")», with an ellipfis of the 
 
 •particle ly. See alfo Gen. 13, 10, 
 
 10. Arab, (..jLm tenuiora return feUatus eft. "in Chald, or- 
 dinavit, thence "jin prafeBuSy probably the fenfe here. 
 
 II. Ii'Oii> partic. pref. Kal Chald. miniftravit. The fame 
 fenfe in Syr. and Samar. pn part. pref. Hiphil. 
 
 LXXXV. 
 
 The firft 3 verfesfeem unconnefled with the reft of this Pfalm, 
 and to be partof fome other — perhaps fnould begin the 60th 
 Pfalm, and the 3 firfl verfes of the 60th fhould begin this. 
 That parts of different Pfalms are thus put together, fee 
 Pf. 40 and 70 — alfo 57 and loS — and 60 and 108. 
 
 8. This verfe is the demand of the perfon enquiring ; and 
 the anfwer of the high prieft, or prophet, declaring the oracle 
 of God. 
 
 13.1 read with Syr. pHJ;. Walking before God a common 
 R 3 phrafe. 
 
262 Remarks on feledi PaJJages in 
 
 phrafe. Ifa. 38,3, The way, in the latter claufe, the law of Mofes] 
 The laft 4 verfes of this Pfalm afford a pofitive proof of the 
 aflual exercife of the equal Providence promifed in the Mo- 
 faic Difpenfation. 
 
 LXXXVI. 
 
 2. I read with Syr. nriK TDH benignus tu. 
 
 1 1 . *7n* from rnn gavifus fuit. 
 
 17. nni^ mea caufa, propter me ', as Pf. 119,65. and 2 Chr. 
 20, 17. 
 
 LXXXVII. 
 
 1 . This Pfalm is certainly no more than a fragment, as Hare 
 hath obferved. The beginning is loft, and probably the end 
 alfo. The Chaldee Faraphraft was fenfible of this, and hath 
 made the ift verfe a part of the Title, "beginning the Pfalm at 
 the 2d verfe, but reading the ift fomewhat differently, pro- 
 bably thus : CZJnpD nUK *Da niD- "y^} cantuum fundatum 
 in ore pat rum pr if cor urn. 
 
 4. I make T'DIK pret. Hiph. a Cbaldaifm for 'T'DiH, and an 
 ellipfis of Td'K, qui celebraret. I point rUH ijlas. An elliplis 
 of "IDK* in the latter ciaufe, or the verb in the next verfe 
 hath a retrofpedive force. 
 
 5, Speaks here of fomc great prince, probably Solomon, 
 who fixed the feat of empire at jerufalem. I read in the end 
 n3V^y ifte ftabilivit earn Jupremam. 
 
 7. I read with LXX, Syr. &c. »3iyD habitationes, Alfo 
 D>'lii;i with Syr. 
 
 Lxxxviir. 
 
 This Pfalm hath 3 titles, the laft only belongs to it. Whence 
 the other 2 have been taken, it is of no great moment to 
 know; only it proves that the titles are not now to be 
 depended on, as being of the fame antiquity with the 
 Pfalms themfelves, as Hare hath obferved. — A Prayer 
 of a pcrfon fhut up in a feparate houfe for the leprofy, 
 who feems to be in the laft ftages of the diftemper. This 
 difeafe was underftood under the Mofaic difpenfation to 
 be the immediate ftroke of God. 
 
 I. Hare right, ♦JI^^ViI', LXX right, COV. 
 
 5, ^ti'DH from Arab- (jii^ cap/a exigua, domus parva : fo 
 
 the 
 
THE OLD TESTAMENT. 263 
 
 the Latins had their domus exilis Pktonia, the grave ; here it 
 marks the feparate houfe, where the fick perfon was fhut up. 
 I read in the fecond claufe tIZ'hbn ir33. The laft claufe lite- 
 rally is, fince they are cut off from thy Jurijdiilion, as 1* often 
 iignifies. 
 
 6. All the verfions, except Chald. read m?2^2;3 in umbra 
 ^<?r/iV — certainly right. 
 
 7. "JOD irruit, incubuit ; as in Ezek. 24, 2. I read in the 
 latter claufe with LXX, and Symmachus, ♦JJT'3;?, the metaphor 
 of a ftorm at fea to exprefs affiidion, is common in the Pfalms. 
 
 8. One MS. KI^D part, pahul, kal — ellipfis of the verb *n"n. 
 10. The Interrogations in this and the following verfes im- 
 ply the ftrongeft negations. 
 
 15. Seviiz oi ^■\J'l Ar^h. infejiatus fiiit ab afilis equus, v el a Ji- 
 ms. Chald. ultra citroque movit Je. The latter claufe, 1 have 
 borne thy horrors, I ain dijlra£ied. 
 
 1 6. Thine indignations have pajjed over me. Arab. rnDJf ad 
 ojfa percuffit. 
 
 18. Hare right, C3*D!i'nf3, as in ver. 6. Hare right, that 
 this is but a fragment, and wants the latter part : it being 
 quite contrary to the cuftom of the Pfalms to conclude with- 
 out either a prayer for deliverance, or thankfgiving for ob- 
 taining it. 
 
 LXXXIX. 
 Probably on the defeat and llaughter of Jofiah by Pharaoh 
 Neco at Megiddo. See v. 38 — 45. 
 
 1. I read tZib\i}b.. 
 
 2. All the verfions, except Chald. read rT^QK *D quojiiam dixijii 
 — zd claufe, loving kindne/s Jhall be built up for ever — 3d claufe, 
 thfi beavensy thou didji place the confirmation of thy faithfulnefs in 
 them : fee ver. 35, and 36, where it appears that the fun, the 
 moon, and the bow in the fky, were the tokens of confirma- 
 tion given by God to the covenant made with David. *D in 
 the ift claufe influences pn in the 3d. 
 
 10. Thou didft crufli Egypt with as much eafe, as a mighty 
 warrior deftroyeth a fingle enemy, even at one blow. 
 
 15. I read with Syr. "[ynn. 
 
 ig. Two MSS. and all the verfions, read "jn^Dn plur. but 
 fing. feems right; the hoi/ one is Samuel, Jehovah's prophet. 
 
 22. LXX 
 
264 Remarks on fekB Pajfages in 
 
 zz. LXX render Vi'^'dJ'' rightly. I take the meaning from the 
 Arab. KIi'3 crevit. 
 
 29, ^nOtl/' influences the whole latter claufe. 
 
 33. Neither will I give the lye to my faithfulnefs : fo AquilaJ 
 
 47. Hare right, bin HD, as Pf. 39, 4. 
 
 50. Hare right, a»pj; CDO-) b)p. 
 
 XC. 
 
 This Pfalm is of much later date than Mofes. The age of man 
 then was not 70 and 80 years — he lived 120, Jofhua no, 
 and their contemporaries in proportion. Probably it was 
 written about the return from the captivity, when they 
 were rebuilding the temple and city : and this was the work 
 of their haiidsy vv'hich they pray God to bkfs and proffer. 
 
 Though (as the learned Mr. Green obferves) the Pfalmift la- 
 ments the diminution of life, no one expreffion limits 
 it to the fhortened period of that generation, who were 
 untimely cut off for their fins. But it plainly and wholly 
 refers to the decreafe of man's age from a thoufand years, 
 
 the original fum, to 70, or at molt 80 a diminution 
 
 fufficient to make him treat the prefent life of man as 
 a phantom, or watch in the night. 
 
 1. Pj;D abbreviation of pyD 111;, as in Pf. 31,2. 
 
 2. I end this verfe with nnK, (as in Pf.93,z), and begin the 
 next with ^N — as LXX, and Arab. 
 
 3. mti^ in the latter claufe, from Job 33,25, recovery from 
 Jicknefs — here the Pfalmiil prays, that the years of the age of 
 man may again be lengthened out to their original number. 
 On reconfidering this paffage I think Hare right, and that 
 \yW is equivalent to "iDj; ^N ^'2.W return to the duft. Gen. 3, 19. 
 
 5. Arab. DIT refecuit rcpetito iilu, nJ'ii? inf. Jcal as a gerund. 
 The fame thought Job 14, ig — 21. 
 
 7. I read here, with Mr. Green, p fie. 
 
 9. Arab, fenfe of ^xi periit, confumptus fuit. mn from Syr, 
 5Jn imaginatui fuit, aV n^n from hhx^. Hare right, 1^3. 
 
 10, I read iiZirO."! ■multitudo eorum, with LXX, and a^l th$ 
 verfions. 
 
 12. Nothing can be more natural than this petition, after 
 the complaint of the fliortnefs of human life. But LXX join 
 ^ii:D^ to the former verfe, and read -j^^Q^ at the beginning of 
 this, . XCI. 
 
THE OLD TESTAMENT. 26 C 
 
 XCI. 
 
 1. ^'nii'K feems loft at the beginning, happy the man that 
 awelleth, that hdgeth, that faith. 
 
 2. b quajitum ad, Job 28, 28. Judg. 21, 7. 
 
 3. nnn -in"?D, as Pf. 38, 12. The falfity of the accufation 
 fliould be providentially brought to light. 
 
 4. I read ""iriD* with the vcrfions — ellipfis of 3 before niV, 
 fee note on Pf. 5, 12, — Jofh. 9, 5. Ezek. 4, 12. 
 
 9. Hare right, miOK *D — The fpeaker the fame till v. 14; 
 
 10. This plague generally interpreted a ftroke of the leprofy. 
 
 13. Bochart — ^nti' and 'yD'2 ferpenti, as well as Imis. Lib. 
 3. C.3. 
 
 14. I read with LXX, Src. non *D. Speech of Jehovah 
 to the end. 
 
 XCIL 
 
 3. I read with LXX, "1132 '^Tj! p'jn2, z;^ ^ /?/? Jlrain on thf 
 harp. See Note Pf. 9, 16. 
 
 7. Ellipfis of *r in the beginning here, as Lam. 1,10. 
 10. I and Symmachus \riZ'J, »? iXcux, 
 
 xcin. 
 
 2. Though God exifted from all eternity, yet the throne of 
 his government as to this earth, could not be iixed till its for- 
 mation. 
 
 3. uD''DT from nDI contrivit. 
 
 4. Alludes to the thunder — D influences the 2d claufe. 
 
 XCIV. 
 
 3. The particle ^nQ'Tj? extends to the end of the 7th verfe. 
 
 15. LXX rightly render T^ ^D, sw? »• 
 
 17. L aft claufe — m-^ foul had zuell iiigh inhabited filence. So 
 Jehovah is faid to inhabit eternity, i.e. to be eternal. 
 20. I render pn *^J/ fub fpecie fiatuti. 
 
 xcv. 
 
 Houbigant right, this Pfalm has 3 parts the ift part of 
 
 the people, to the middle of ver. 7 — the reft of the 7th 
 and 8th verfes fpoken by the prieft, or prophet, to the 
 people— the remainder by Jehovah to the people. 
 
 7. I render 
 
266 Remarks on feleSl Pajfages in 
 
 J. I render n* donmiion, or jur.ifdi^ion, as Pf. 88, 5. 
 
 9. na^N ^^■/■/^, as I Sam, 15,20. ZZ3J quamvis, as Ruth 1,12. 
 Though the Ifraelites had /een God's ftupendous works in 
 Egypt, and at the red Tea, yet they defponded at every diffi- 
 culty. 
 
 10. I read with all the verfions Kinn "inn with that gene- 
 ration, 
 
 XCVI. 
 
 Delivered by David to Afaph, &c. to be fung at bringing the 
 
 ark into the city of David. See i Chr. 16, 7 & 23. 
 
 1. Firll Hemiftic wanting in the other copy. 
 
 2. Firll Hemiftic wanting alfo in the other copy. In the 2d, 
 the other has CDI* ^H CDi^D. 
 
 3. The other nUD n«. 
 
 4. The other right, K-)i:i. 
 
 6. The other iDipnn nnm ti;. 
 
 8. The other VJD^. 
 
 9. The other in the latter claufe I^JD^D. In the former I 
 read with LXX, n"nn3, iv xvXr), 
 
 10. Firft and laft Hemiftics both loft out of the other copy. 
 
 11. See the other copy — 12, 13, fee the other. 
 
 XCVII. 
 
 I. CI3*''J< not neceffarily ijlands , but at large a region or 
 country, fo If. 20,6. Jerufalem and Judah. Chap. 23,2 and 6, 
 Tyre, though then a city of the continent. Jer. 25, 22, the 
 countries of the tribes of Arabs, beyond the dead fea, are fo 
 called, Dedan, &c. 
 
 3. Hare right, ^r\bn nnn';i, as Ff. 83, 15, and 106, 18. 
 10. I read with Syr. TD1. 
 
 II. I read with the verfions rn\ crta ejl. Chald. endea- 
 vours to exprefs both. 
 
 12. God's name^ and memorial, the fame, fee Exod. 3, 15. 
 
 XCIX. 
 I. I read with all the verfions uD^nnDn nti'S as Pf. 80, i. 
 3. The Chorus ; and 1 fufpedt it to be deficient, and that it 
 fhould be read thus : 
 
 loan 
 
THE OLD TESTAMENT. 267 
 
 The firft Hemiilic is juftified by the 5th and 9th verfes. The 
 lafl: by the 9th. 
 
 4. I read "J^D mn* — fJ/1 has no commodious fenfe, and 
 the word niH* is wanting, to which HJIN may be referred. 
 
 5. I read here alfo in the end irn^K mn- li'np *D. 
 
 8. The fenfe of np3 from Arab, ohjurgavit — he f pared 
 thevif but pewcd bis difpleajure at their mi/doings. 
 
 C. 
 
 3. Nin folus, as it would be beft rendered, Deut. 4; 35,39 : 
 alfo ch. 32, 39. I Kin. 18, 39. In the 3d claufe I read with 
 Chald. 13n3X 1^1 — there is either an ellipfis of another l3n3K 
 before "iDj;, or it hath dropt out of the text— this was eafy, the 
 fame word being repeated. 
 
 4. I read with Syr. 1D"I21. 
 
 CI. 
 
 4. The fenfe of j;*1 from ^j verfutia, dolo iifus ejl. 
 
 5. Houbigant right, 23^ 3m. Here, and v. 8, nD2f Arab; 
 Jiluit. Syr. thus in v. 8. 
 
 6. Nin requires ille folus, as in the lail Pfalm. 
 
 CII. 
 
 Evidently about the end of the Captivity. Pathetically fets 
 forth the melancholy condition of the Jews, as one fingle 
 perfon. 
 3. X^V"^ 2 MSS, and all the verfions, except Syr. 
 
 5. I read nnn, as Job 19, 20, fee note there. 
 
 6. T\V<^ and DID fee Bochart 1.2. c.20 and 24. p. 272 & 292. 
 8. The antient Oath was — God do unto me, as he hath 
 
 done unto fuch an one,(Jerufa]em, for inftance),and more alfo, 
 if &c. So Abraham and his feed are faid to be made a blejfing, 
 i.e. the higheft wifh of any man in favour of another fhould 
 be, God blefs thee as he blefled Abraham. 
 
 17. ^D influences from ver. 16 to the 2 verbs here. 
 
 7-1. Ellipfis of CDX before both thefe verbs. 
 
 24. Hare 
 
268 Remarks on Jeledi PaJJ'ages in 
 
 24. Hare right, *mrn ^N, all the verfions ne abripias me. 
 28. I read with Chald. and Syr. ^"ixn llD'i:;*. 
 
 CIV. 
 
 Houbigant right— fung alternately by 2 Chorufes. One ad- 
 dreffes itfelf to Jehovah, the other fpeaks 5/" him. 
 
 3. Ellipfis of Kin in the beginning; or rather mpDil a con- 
 tradlion of mpD NH. As to the thought in the latter part of 
 the verfe, fee Pf. 1 8, i 2. 
 
 4. I read Dil^l 'i^'N ignis et finmma. 
 
 11. Syr. reads excellently — iTD^NQy CD\snD 1i;nti'»1 et fa. 
 turantur onagri Jitientes. The phrafe KQi' ->3ii» is not a little 
 uncouth. 
 
 13. I read "]^nvbj;D e ccsnaculis tuts — thus it anfvvers to the 
 latter claufe. 
 
 15. Hare right, n-Hifn^. ^iljf Arab, unxit caput Uquamine, 
 
 16. Arab. ynii» profufus fuit. 
 
 18. pit' not the conie, but the u^K-nixvi of the Greelcs, and 
 the Aljarbuoof the Arabs. We have no name for it. A draw- 
 ing of it, (from a creature brought over by Dr. Sherard), and 
 defcriptions, are in Haym'sTcforo Brittanico, vol.2. p.i24&c. 
 See alfo Bochart 3, 33. 
 
 20. riiiTl from nnii' egrejfus ejl. The root is flill preferved 
 in this fenfe in the Ethiopic. 
 
 21. ^X planitiest as Gen. 14, 6, the plain of Faran. Pro- 
 perly the v^ufieioc, the ikirts of the foreft. 
 
 25. nr ta/e, as Judg. 18, 4. 
 
 33. n*'ii' devotio, from Arab. r\'iW peregrinavit religionis ergo. 
 Schultens, Prov. 6, 22. 
 
 CV. 
 
 This as far as v, 15. is faid, 1 Chr. 16, 7, to have been given 
 by David to Afaph — there another copy. We compare. 
 4. nj; abbreviation of Iti? pnN, Pf. 78,61. 
 
 12. D;?DD quafj 7iihil, Prov. 10, 20. 
 
 16. ^s^|>^'l I point fut. hiph. Jer. 32, 23. 
 
 18. I read with Syr. 'pn^n propter ferrum. nK3 often aii- 
 vit, occubuit, applied to the Sun : occubuit anima ejus propter 
 ferrum. Judg. 19, 26 -and towards the morning the woman 
 fainted and fell at the door of the houfe. 
 
 19. The 
 
THE OLD TESTAMENT. 260 
 
 I9. The firft claufe refers to the completion of his interpreta- 
 tions of the dreams of the chief butler, and baker ; the fecond 
 to the interpretation of Pharaoh's dreams, called the oracle of 
 Jehovah, becaufc fent by him to Pharaoh. Gen. 41, 25. 
 22. I read with the verfions IID^'? ut cajligaret. 
 
 25. The latter claufe, fee Exod. i, 10. 
 
 27. I read with the verfions CDD aii>. HUT often aHa^ 
 gejioy fo I Kin. 11, 41, and other pafTages. 
 
 28. Hare right, ilDIi* N^l tamen non ohfervaverunt, 
 35. I fead with Syr. ibDK^I in both claufes. 
 
 40. I read with all the verfions "bKlK iVii* I render quail, tho* 
 Ludolfus, p. 1 69, &c. makes it probable that they were hcujls. 
 
 41. I read with LXX nnm. 
 
 CVI. 
 
 2. I read with Arab. HTlSji ommpotentiam, forlittidinem. 
 
 3. I read with the Syr. in the firft claufe VtODii'D, and in 
 the latter (with all the verfions) ♦li'i; facieiites. 
 
 4. The former claufe is explained by the 47th verfe. For 
 this Pfalm was probably written when the captivity drew to- 
 wards an end. 
 
 5. Hare right, "J^^IKJ th-j redeemed ones. Compare v. 47 with 
 the zd verfe of the next Pfalm. 
 
 7. I read with LXX CD^*?!^. The march Exod. 13,1 8. 3 ver- 
 fits, as Num. 13, 17. The rebellion here fpoken of, fee Exod. 
 14 ; 10 — 12, before they reached the red fca. 
 
 14. Compare Pf. 78, 17-^20. Clear illuftration. 
 
 15. All the verfions, except Chald. render \\X~\ fataritatem — 
 I think the true reading pm fajlidium, found with its original 
 vowel {"ixn, Ifa. 66, 24. 
 
 26. Compare Ezek. 20, 23. Lift up the hand ^z. Jwear. 
 Deut. 32,40. Num. 14, 3c — 32. 
 
 27. boa in hiphil ahtxijortc pojjidendum dedit, \_fell to fuch a 
 one], Ezek. 45, 1 : 47, 22, and 48, 29. 
 
 28. The Syr. and fome other verfions intimate fome obfcenc 
 ceremonies praftifed with the idol of that Deity. 
 
 30. He did not pray, but executed judgment ; putting Zimri 
 
 to death according to the fcntence. Num. 25 ; 4, 5. 
 
 37. nn'ii' fy nonimous to Baalim, the gods of the land, 
 
 Arab. «X>-m# dominus, privceps. 
 
 43. Arab. 
 
270 Remarks on JeleB Pajfages in 
 
 43. Arab. Ufl£ rebellavit. 
 
 47. Syr. nnti' hymnum cccinit. Matt. 26, 30. Mar. 14, 26. 
 
 The Fifth Book. 
 Psalm CVII. 
 
 3. Hare right, ^''D*D a meridie. 
 
 10. Mijcrably fettered with iron. 
 
 17. Houbigant right, D'VlS^j but the fenfe, Syr. irruentes. 
 So ufed Ad, 15, 29. Leprofy feems aimed at ; and as perfons 
 fo afflifted by God, were by the law to be Ihut up j a recover/ 
 from that diftemper might well be called breaking the doors of 
 brafs, and cutting ajunder the bars of iron. In this participle is 
 the original vowel. 
 
 20. I read with the verfions CtD^D^I. 
 
 25'. 'ydT an<i CDp* in this, and v. 29, have changed their 
 places, as Hare rightly conjedlures. Confirmed by the Syr. 
 verfion . 
 
 28. I think CD];*!^'l* right here, and v. 27. 
 
 29. I read with Syr. a*n *TJ1. 
 
 41. I read with Syr. £Z3D^nDii*ra familias eorion. 
 43. I read with the verfions pUD'"!. 
 
 CVIII = LVII, and LX. 
 
 Fini 5 verfes nearly the fame as the laft 5 of Pf 57 — compare. 
 I. ^j^ iiua fupplied from the other copy — all the verfions 
 except Chald. 
 
 6. The remaining 8 verfes are the fame as the laft 8 of Pf. 
 60, with fome fmall variations. For the notes, fee on Pf. 57, 
 and 60. 
 
 CIX. 
 The thankfgiving of an innocent man, againft whom an accu- 
 fation had been brought by his adverfaries for fome ca- 
 pital crime, and v>^hofe ruin was thought fo certain, that 
 they already began to triumph over him, as if condemn- 
 ed ; when by fome remarkable interpofition of provi- 
 dence, his innocence is made to appear, the falfity of the 
 
 accufation 
 
THE OLD TESTAMENT. 27I 
 
 accufation is manifefted, and his adverfaries are covered 
 with fhame and difgrace. 
 
 1. I read with ^thiop. "Dbsn, ellipfis of hn. 
 
 2. Hare right, ^^1 — latter claufe tbty have fpoTicn agatnji 
 me a Jlander of falfUy, for \V^b, Ezek. 36, 3. 
 
 4. n^DD equivalent to, or an abbreviation of, "1^ ^n^DD. 
 as Pf. 69, 14. 
 
 5. I render with the Arab, verfion, Imprecnti funt, Arab, 
 DID or XiyW jlagitavU. This rendering makes the Pfalm con- 
 iiftent ; the curfes being put in the mouth of the enemies of 
 the Pfalmift, to whom they certainly belong. 
 
 7. n^Dr) here deprecatio, the cry for mercy from the crimi- 
 nal on condemnation. The phrafe HNtDnb n^HD properly /a^/^ 
 tra fit, fee LXX. 
 
 10. I read with LXX ^\i)ly fut. Hoph. ejiciantur. 
 
 19. I read with the verflons WX^^ Jicut cingulum. 
 
 20. The literal rendering is, hac efi aSlio adverfariorum mes- 
 rum apud Jehovmu For n^j^D Hgni^ts a^io, molimen. This is 
 the fubjeft matter of their prayer. 
 
 21. I read with LXX. Alexan. *n« TDH HliT- 
 
 24. Caro mea abnegavit pinguedinem. ^Q^D a noun, as If. 
 
 17. 4- 
 
 31. I read '!3£3^"D a pcenis judlc'iaUbus. 
 
 ex. 
 
 Probably written on David's war with the Ammonites, which 
 ended in taking Rabbah ; but in its fecondary and trueft 
 fenfe is applicable to the Meffiah ; and is fo applied Aft. 
 2, 34, and Heb. 7 ; and indeed fome paffages feem only 
 applicable to Him. 
 
 2. I read with the LXX, Syr. and Arab. H^Ii'* -p W nan. 
 See Ezek, 19 ; 11,12, 14. 
 
 3. I read in the firft claufe ti'lp ninn in atriis fanBuarii. 
 This was probably the place, where the army was muflered 
 at Jerufalem. In the latter claufe I read with Hare b'\2i3 Jtcut ros. 
 
 5. I think the antient verfions read here T\'\7V' 
 
 6. I read with Hare, and Cappellus, nvi.1 DVXJ N^rD implens 
 valhs cada-jsribtis, 
 
 7. I point 
 
272 Remarks on fele5l Pajfages in 
 
 7. I point TSVy'Pl with Mudge, fut. hiph. potandum dabit, 
 p Vy ut, fo Lam. 3,21. The phrafe t:>Kn Z=3n^ in the latter 
 claufe frequently put for giving the viftory ; Pf. 27, 6. 
 
 CXI. 
 
 Alphabetical, each Hemiftic a different letter — detached fen- 
 tences. 
 
 2. The latter claufe from Mudge. *iZ;"i'7 ^thiop. compofuit, 
 eonclnnavit — had this fenfe in Hebrew ; as it is rendered by 
 a verfion quoted by Chryfoftom on this paffage. ^*Dn mull be 
 in ft it lit urn. 
 
 10. I read with LXX, n^ii'l*. 
 
 CXII. 
 
 Alphabetical, as the laft. 
 
 2. "in habitation, as Pf. 24,6. See the note there. 
 
 4. I read with LXX. Alex, ns or niHS in the end of this 
 verfe. The 3 adjedlives now want a fubftantive, 
 
 5. 'i^^K niD = :i'\S nD'K in ver. i. 
 
 9. [nj a participle. 
 
 10. DJ/D a participle. 
 
 cxm. 
 
 In 2 parts. The Prieft begins in the firft verfe ; 2d and 3d 
 belong to the people ; 4th to the prielt; the reil to the 
 people. 
 5. Hare right — QV^ti'^ belongs to r~l3"ii'S and pKl to 
 
 D"iJ<"l/j the llrudlure of the period uncommon. 
 
 CXIV. 
 
 2. Hare thinks this a fragment, becaufe there is no antece- 
 dent to the relative in the firft claufe. But the reading feems 
 faulty — perhaps riin*"? iJ^np min* nn^n Judah zoas holinefs to 
 Jehovah, i. e. was confecrated to Him, as the tribe, among 
 whom he would dwell : for now V^'ip^ =1^ li'Hp. But ^are. 
 
 7. I read with the verfions \^"iHn n^fl, or "pin, contremuit 
 terra: anfwerto the queftion in the foregoing verfes — Do you 
 alk why the fea fled, why Jordan ran back to its fource ? The 
 very earth trembled. But ^are, I think the compilers of 
 the verfions read mn* not p*TK. 
 
 S. I read 
 
THE OLD TESTAMENT. 273 
 
 8. I read with the verfions in the end CD*D *rj?0^ in fontes 
 aquarum. 
 
 cxv. 
 
 1. I read with all the verfions -|nDX h'^\ 
 
 4. I read with the verfions CD^Un *3!fp Jimulacra gentium. 
 
 7. I read with all the verfions (exceptSyr.) nn^ CDH* and 
 £Dn^ a*^:n — -i£thiop. reads here, as Pf. 135, 17, ly* j»x rj{< 
 
 8. I read with the verfions ^Dl, in the beginning of the fe- 
 cond claufe. 
 
 9. I read with the verfions h)iC\m'' n*3, fo Pf, 135, 19. 
 I 2. I read with the verfions 133111 et benedixit nobis, 
 
 CXVI. 
 
 For recovery from a defperate fit of ficknefs, probably the le- 
 profy; the leper confined, by the direction of the law. 
 
 2. I read with Syr. KIpK £31*3. [^are\. 
 
 9. I read with Syr. Y^nnxi. 
 
 10. "13'IS fut. niph. 'Xl'^ perdidit ^ crcdidi quod perditus 
 ejfem. 
 
 12. One MS. right, vblOjn. 
 ^'4' *^P* gravis. Schuk. Prov. 1,13. 
 
 16. »:n1 in the beginning. The repetition of "jmy ♦iN an 
 error of the transcriber. J read with Hare. 
 
 CXVII. 
 
 I. "'nn'd' rendered as Pf. 106, 47. Ifrael was divided into 
 tribes <r03"i^* — lineages mnDli'D — houfeholds CD*n:2 — fami- 
 lies niDN or C2\'2N : fee Num. 25, 15. Jofh. 7 ; 16—18. 
 
 CXVIJI. 
 
 6. I read with all the verfions nfl^n ♦? HIHS as in the begin- 
 ning of the verfe following. 
 
 12. 3 antequam, as Deut. 24, 13. Ifai. i 8, 5. 
 
 13. It does not appear, to whom the Pfalmift here fpeaks. 
 From all the verfions it feems probable, that the true reading 
 was ^Tmn nm impellendo impulfus eram. 
 
 14. I read with all the verfions ♦mor. 
 
 io. This verfe fpokcn by the prieit — the next by the king 
 S —the 
 
274 Remarks on feledi Pajfages in 
 
 — the three next a Chorus by the people — the 25th by the king 
 — the two next by the prieft — the 28th by the king, and the 
 laft the grand Chorus of the whole. 
 
 27. jn (Ex, 23,1 8) the viclim. Houbigant therefore wrong. 
 
 CXIX. 
 
 3. I read with Syr. VDmni. 
 
 g. I read with the verfions "jm*! "iDIi'^. 
 
 14. I read with Syr. ^J/0. 
 
 23. I read with the verfions "JTDI^I. 
 
 24. In the end ''\';^;r^ is dropt, but preferved by the LXX. 
 26. "IDD from Syr. fenfe, inquifivit, 
 
 29. I read with Syr. *mn doce me. 
 
 30. ^n-lli* fenfe from Arab. »*"i^ voluit. 
 34. I read with the verfions O^ byi. 
 
 38. Houbigant right, Tii>K1, et inccdam fcUclter. 
 43. IKO T^ belong certainly to ver. 47. Syr. does not ac- 
 knowledge them here. LXX. and Arab, have them there. 
 
 48. Hare right, ^n^HK ll^'X crept in from the former verfe. 
 
 49. I read with the verfions "]n:21. 
 51. I read with the verfions ■iminJ^I. 
 
 56. I read with Syr. HDm 'h '?.rs'T\ TXr — a word wanting 
 is there preferved. 
 
 57. I read with LXX, HPN ^p'PH. 
 
 58. 1 read with the verfions ''ih ^33. 
 61. I read with the verfions "nilDI. 
 
 68. I read with LXX. and Syr. nin» ^n^t n^D. 
 
 69. I read with the verfions O^ hziZ *:n1. 
 
 70. I read with the verfions *JX1. 
 
 75. I read with Chald. and Vulg. Hil^xni. 
 
 77. my torfit^{torquere JiIum\xi\x-A\),torquere fraudes,Tnendacia, 
 frequent in Heb. 
 
 85. Houbigant right, "lID from Arab. "1^3 repetivit. LXX. 
 render right, rwn'^W u^aM^ea. 
 
 90. I point n^rO, and read with LXX, p«rr. 
 
 95. I read with'Syr. 7Jinyi. 
 
 103. I read 'with all the verfions ^niDX. 
 
 113. n=!^Di>D, iee i Kings 18,21. 
 
 1 1 8. I read 
 
THE OLD TESTAMENT. 275 
 
 1 18. I read with Aquila, and Symmachus, D^tiTT reputajii, 
 
 LXX. *n3ii'r7. 
 
 128. I read with Mudge '•irW' 71lpD ^dV, and all the ver- 
 iions, but Chald. None have the fecond b'2. 
 .130. I read with Chald. DOIi'n TN"" illuminat oh/euros, 
 131. I read with the verfions nn ilDXti'KI et traxi fpiritum, 
 137. I read with Chald. LXX. and Syr. CDni^'^l. 
 145. I read with the verfions *a^ b'2'2. 
 148. I read with the verfions (except Arab.) ^n^li'V. {^^are,'[ 
 
 cxx. 
 
 This and the fourteen following Pfalms are called Songs of 
 afcent, or" of the fteps. Why — is not clear. Syr. hints— 
 they were on coming up from Babylon. The phrafeology 
 is much of that age : perhaps fome were on this occa- 
 lion, and others on the coming up of the Jews three times 
 a year to Jerufalcm. See IVIudgc. 
 I . I read with all the verfions "b m^ia. 
 
 3. See Mudge. 
 
 4. \1Z' Chald. fenfe expalk'it. Verfion of Jerem. 51, 11. 
 
 5. I point *n"''3 incolatio men : and read with the verfions 
 
 6. I read with the verfions *N2Ly iZIjr. 
 
 cxxr. 
 
 5. The right hand in the Scripture is the fouth ; whence 
 lilt propriety of the Metaphor here, l^^^erej] 
 
 CXXIl. 
 
 3. This is the firft inftance in the Pfalms, of the abbrevia- 
 tion of "il^'X into VJ' The internal marks of feveral of the 
 following Pfalms, particularly the 123d, and 137th, will make 
 it probable, that this abbreviation is the work of a later age, 
 and at leall as recent as the captivity. "lUn Axsh-puhhruntfecii. 
 9. I read x: n'li^pnx. 
 
 CXXIV. 
 5. I read with Syr. n3y. All the Fr. MSS. O^jnfn. 
 
 CXXVI. 
 A-. HoubigSTit right, nillf partic. pahul redu£ia efi. With 
 S 2 a full 
 
276 Remarks on feleB Paffages in 
 
 a full flrcam, as the rivers fouthward. For all the rivers near 
 Babylon run fouthward, confequentJy grow larger as they go 
 farther fouth. [Perhaps made at Jerufalem after the return 
 of part.] 
 
 7. Aben Ezra interprets "^ti'D canijirum, fportula, perhaps 
 right— * it is a fmall quantity, and is oppofed to the fheaves in 
 the end of the verfe. Or from the Arab, fenfe, tenuit, appre- 
 hendity continuit, as much as the hand can take up and hold. 
 
 CXXVfl. 
 
 2. I point rn* fut. hoph, and read |D vix. The alteration 
 is fmall, and the fenfe much better. Sleep is /carrely bejloaiej on 
 bis beloved one. This particle, Prov. 5,6; Thou canjl fcnrcely 
 ttfke life into confederation — death being fo certain a confequence 
 of following her, the chance of life is not worth putting into 
 the balance againlt it. 
 
 3. Hare right, II^LL' necefl'ary. 
 
 5. nm* a forenfic term, cum caufam egerinty Schultens, Prov. 
 27,11. 
 
 cxxx. 
 
 6. V (*3^^<M coram, 2 Sam. 18, 28. I read in the fecond 
 claufe with the LXX, Vulg. and Arab, verfions, QnDii'D 
 
 n^*^ ny ^p3^ a matutina vigilia ufque ad noSlem. Houbi- 
 gant's reading is good. 
 
 CXXXI. 
 
 2. The fenfe / have no defer e, fee Pf. 1 1 9, 30 ; fed filer e feci 
 animam meam, 
 
 CXXXII. 
 
 1. r~l"i3r fenfe from Arab. Jis. cum cura incubuit ret. 
 
 2. "iti'N influences the 2d claufe. 
 
 6. The field of the foreft is the territory of Kirjath-jearim, 
 where the Ark was, and whence David fetched it. 
 
 8. EUipfis of yo fet forward. See Num. 10, 35. 
 
 9. The holy ones here, and ver. 16, are the high priefts, of 
 whom there were two in the time of David, Zadok and Abia- 
 thar. See Note on Pf, 52, 2. 
 
 cxxxiir. 
 
 . I. CZ3J a noun, its fenfe from Arab, j*^ multuiftnty thence 
 the noun /«r(^/2, ccetus. 2. I read 
 
THE OLD TESTAMENT. 277 
 
 2. I read with all the verfions ]prb^ n")*t:^. 
 
 3. Houbigant right — the mountain here notZion, but Shun, 
 Deut. 4, 48, as part of Hermon, fhould be fN^ti&, 
 
 CXXXIV. 
 
 1. njn = n3n ixn or nii vny 
 
 2. Ellipfis of n before Wlp, in fanaitate. 
 
 CXXXVI. 
 
 9. I read with all the verfions rh'bl Jl^lT'OD^ in dominium 
 noBis. 
 
 ZS' i read inril' ^ui dat, 
 
 CXXXVII. 
 
 3. I point "^y'lTn thus — it is a Chaldaifm for IJ^^^ltt^ 
 Jpoliarunt nos. I read alfo nnHii' hymnum. The former from 
 all the verfions — the latter from the LXX. 
 
 5. I read with Syr. ^nDlLTl or *3"'D^ ♦jnDtiTl oblivifcatur mei 
 dtxtra mta. 
 
 8. I read with Chald. and Syr. nill^ devajlatrix : if 
 Babylon had been already wafted, the wifh were ufelefs. 
 
 CXXXVIII. 
 
 1. I read with all the verfions mn* "]11X. 
 
 2. blj hiph. magnificavit — he Y'^ti&txtd faitbfulnefs to his 
 promife to the attribute of his power, 
 
 3. I read with Syr. 2*n"ini ^33i;n refpondijlimihi^ et roborajii. 
 
 6. I read yiv benoni kal, with an ellipfis of iy», 
 
 8. Jehovah will make an end in my behalf. 
 
 CXXXIX. 
 
 I . I read with the verfions ^3i;in^ et cogno/cis me. 
 
 3. ^J/nn a Chaldaifm for ■')ty\(ubile meum. The fenfe of nnr 
 from Arab. ~iir vifitavit. 
 
 6. I read nVTH *N^D mirabilis eft fcientia. 
 
 9. Hare reads beautifully -\rw *D3D *D3D ^<li'X. 
 
 I I. *:D*Ii:;* the fenfe from Arab, abiit^ evanuit. Houbigant . 
 right, "113;* occcecnbit, 
 
 16. The laft claufe dum nondum ejfet unto inter eos. 
 
 17. Hare right, 'hn Deus meus, 
 
 18. •]Dj? on thy fide, fee Job 31,5, and 2 Kings 10, 15. 
 
 19. ^'iil'A 
 
278 "Remarks on feleB Parages in 
 
 19. Q*QT *{i>3M arc svo;^i»< &«»«t», men, who for their crimes 
 deferve to die. 
 
 20. I read \K<D1 = CDHn* 1N!:?3 and fo all the verfions. 
 "jny a Chaldaifm for "]njf inim'ici tut. 
 
 21. Houbigant right, "]*DmpnDm in the latter claufe. 
 
 24. 3Jfj; "]"n via idoli, the worfhip of idols, oppofed here 
 to D^IJ/ "!"'"'» ^^^ ^^y which was to continue for ever, the 
 worfhip of the one true God. 
 
 CXL. 
 
 2. I read with LXX, tZJVn ^3. 
 
 5. I read with Syr. in the 3d claufe ^'P^yD ^*^. 
 
 9. Selah muft be cither after pDn, or after *:iDO,in the next 
 vcrfe. I read with Arab. If3n^ /N, 
 
 10. I read in the beginning ^*DQS fee Pf, 11, 6. 
 
 CXLI. 
 Mudge right — this Pfalm by Jeremiah, on the death of Ge- 
 daliah and his Company, flaln by lihmael. The Prophet 
 was probably invited, but was warned not to partake of 
 the entertainment, which was accompanied with fome 
 idolatrous prafticesj and thereby efcaped fharing in the 
 difmal cataflrophe which befel thofe prefent. 
 
 3. I read with LXX. n^Q^ and with Mudge make 
 niJfi a noun, bl reciprocatio, Schultens, Prov. 26, 7. 
 
 5. I read with the verfions "I3D^J^* Jcientiam doceat. In the 
 2d claufe I read T^'^ pt!^1, with the verfions. I render »}* ^K 
 iton impinguet, from Arab. *13 pinguis evafit. In the latter claufe 
 I read *n^Dn llj/ "'2, the 1 in its proper place. 
 
 6. mn the Arab, fenfc commodumt vel opportunum fuit ali- 
 qiiid, 
 
 7. I read with Alex. &c. copies of the LXX. iZDnV3i7» tt^u^t 
 (o Syr. and Arab. 
 
 10. I read tZD'^fWI n03D3. 
 
 CXLII. , 
 
 2. This verfe ends with *nn. 
 
 4. I read with all the verfions tD*3Q, ellipfis of n*n« before 
 
 this and the following participle nX"). 
 
 CXLIII. 
 
THE OLD TESTAMENT. 279 
 
 CXLIII. 
 g. I read here *n*Dn, with LXX, &c, 
 
 CXLIV. 
 
 2. I render HDH as HDH T^bn in Pf. 59, 17, 
 
 8. Sofjs of the ftranger the Philiftines ; who had broken the 
 league to which they had fworn. The author had in view the 
 18th Pfalm to this verfe : and indeed this verfe feems to end 
 the Pfalm, and the next verfe to begin a new one. 
 
 10. I read with Syr. and Vulg. -jl3i? in DN. 
 
 11. I point n^l a gladio voranle 
 
 1 2. Le Clerc here rightly fup plies the nOK ; for thofe were 
 the boafts of the fons of the ftranger, to which the latter he- 
 miftic of the laft verfe is an anfwer. [^] 
 
 CXLV. 
 
 Alphabetical, but has fome connexion. 
 
 5. I read at the end of the firft claufe n^lS and of the 2d 
 in*Ii'», on the authority of the vcrfions. 
 
 6. I read with the verfions (except Syr.) n3"lDDn. 
 
 9. I read with LXX, Vip ^D^ (LXX Alex.) 
 
 14. At this verfe 3 has been dropt, but is retained in all the 
 verfions except Chald. See Houbigant. 
 
 CXLVI. 
 
 4. Vn3ni^'y fee note Job 12, 8. 
 
 5. Hare right, n^'ii'i:' lujus /pes. 
 
 CXLVII. 
 
 I. Hare right, nDf in the 2d claufe, and in the hft tzjntt'*^ 
 niNJ. The fenfe requires the firll j and the word wanting in 
 the fecond is fupplied frona the fame Hemiftic, Pf. 33, i. 
 
 3. The fenfe of CI3niI3Sy from Ax^h.fra^um habuit oviscornu. 
 8. An hemiftic loft, but preferved by the LXX, mayV 3:i'V1 
 
 CDIK et herbam in utilitatem hominis, fee Pf. 104, 14. 
 
 I I . Here, according to all the anticnt verfions, except 
 Chald. endeth this Pfalm ; the next verfe beginning another. 
 Probably, as the following Pfalm hath no title, it has carelefsly 
 been added to the former. 
 
 cxLViir. 
 
zSo Remarks on feleSi Fajfages in 
 cxLvnr. 
 
 6. Hare right, naj;*> fee Jcr. 5,22. 
 8. I read with Syr. niVDl nn. 
 
 CL. 
 
 4. CD''3D here == CD^yiyjra, 2 Sam. 6. 5, there rendered 
 Cornet:. But being derived from yn motitavit, it was probably 
 the fame, or like the Sittrum of the Egyptians. 
 
THE OLD TESTAMENT. 281 
 
 D E U T. XXXII. 
 
 The following Tranflation, though new in feveral 
 parts of it, is not here inferted, as being finiflied or 
 perfe6t. But fince two fentences in it are quoted 
 in the New Teftament as foretelling the Adoption 
 of the Gentiles ; it is neceffary to the evidence 
 for Chriftianity, as depending upon Prophecy, 
 that this Divine Song be here confidered : and 
 the following State of it, though capable of 
 much improvement, will give fome general idea 
 of the whole. 
 
 1. Give ear, O ye heavens ! and I will fpeak ; 
 and hear, O earth ! the words of my mouth. 
 
 2. Let my doftrine drop, as the rain ; 
 let my fpeech diftil, as the dew ; 
 
 as the fmall rain, upon the tender herb; 
 and as the fhowers upon the grafs, 
 
 3. Verily I will proclaim the name of Jehovah : 
 afcribe ye greatnefs unto our God. 
 
 4. The rock ! perfeft is his work ; 
 verily all his ways are judgment : 
 
 a God of truth, and without iniquity; 
 jufl and upright is He ? 
 
 5. They are corrupted ; they are not His ; fons of pollution ! 
 a generation perverfe and crooked ! 
 
 t^ 
 
 6. Is this the return ye make to Je hova h ? 
 
 O people, foolifh and unwife ! 
 
 Is not He thy father, thy redeemer ? 
 
 He, who made thee, and ellablifhed thee ( 
 
 7. Remember thou the days of old ; 
 confider the years of many generations : 
 afk thy father, and he will fhevv thee ; 
 thy elders, and they will tell thse, 
 
 8. When 
 
282 Remarks on JeleB Pajfages in 
 
 8. When the Higheft gai-e inheritance to the nations ; 
 when He feparated the Tons of Adam : 
 •when He appointed the bounds of the peoples ; 
 fmall was the number of the fons of Ifrael. 
 
 5. But the portion of Je h va h was his people ; 
 Jacob was the lot of his inheritance. 
 
 10. He fuftained him in a defcrt land ; 
 even in the wafte howling wildernefs. 
 He led him about. He infiru6led him ; 
 He kept him, as the apple of his eye. 
 
 11. As an eagle ilirreth up her neft ; 
 fluttereth over her young : 
 
 fprcadeth abroad her wings, taketh them, 
 beareth them upon her wings : 
 
 12. So Jeh o V A H alone did lead him ; 
 and with Him was no ftrange God. 
 
 13. He made him ride on the high places of the earth i 
 that he might eat the increafe of the fields : 
 
 and He made him to fuck honey out of the ftone ; 
 and oil out of the flinty rock. 
 
 14. Butter of kine, and the fat of iheep; 
 with the fat of lambs, and of rams ; 
 of young bulls, and of goats ; 
 
 with the fat, the iinell flour of wheat: 
 He drank alfo the pure blood of the grape: 
 thus did Jacob eat, and was filled. 
 
 15. But Jcfliurun waxed fat, and kicked; 
 
 (thou didft wax fat, grow thick, waft cover'd with fatnefs :) 
 
 then he forfook God, who made him ; 
 
 and lightly efteemed the rock of his falvation. 
 
 16. They provoked Him to jealoufy with ftrange (gods) : 
 with abominations they exafperated Him. 
 
 17. They Sacrificed to devils, not to God ; 
 to gods, which they knew not : 
 
 to new (gods), which came of Jate ; 
 which your fathers did not tremble at. 
 
 18. Of the rock, that begat thee, thou art unmindful ; 
 and haft forgotten God, who formed thee. 
 
 19. Then 
 
THE OLD TE ST AMEN T. 283 
 
 ig. Then Jehovah faw, and He abhorred; 
 
 for the provocation of his fons and of his daughters. 
 
 20. And He faid, "I will hide my face from them; 
 ** i will see, what shall be their end : 
 
 " for a generation very froward are they ; 
 *' children, in whom there is no faith. 
 
 21. " They have moved me to jealousy with what 
 
 " IS NOT God ; 
 *' they have provoked me to anger with their. 
 
 " vanities : 
 ** and I will move them to jealousy with 
 
 ** those, who are not a PEOPLEj 
 *' With a foolish nation will I provoke them 
 
 " TO anger. 
 
 22. *' Verily a fire is kindled in my wrath; 
 
 " and it shall burn UNTO THE LOWEST HELL; 
 *' AND IT SHALL CONSUME THE EARTH, WITH ITS 
 
 ** INCREASE ; 
 " AND IT SHALL FIRE THE FOUNDATIONS OF THE 
 
 ** MOUNTAINS. 
 
 23. "I WILL HEAP UPON THEM MISFORTUNES; 
 
 " MINE ARROWS I WILL EXHAUST UPON THEM. 
 
 24. "Scorched WITH hunger, and devoured with 
 
 " burning HEAT ; 
 
 " the bird of destruction shall be bitter. 
 
 "to them : 
 *' and the tooth of beasts will i send upon 
 
 " THEM ; 
 
 *' with the poison of serpents of the dust. 
 
 25. " From without the sword shall destroy, 
 
 " AND FROM within TERROR, 
 
 " BOTH THE YOUNG MAN, AND THE VIRGIN ; 
 
 *' THE SUCKLING, WITH THE MAN OF GRAYHAIRS. 
 
 26. "I SAID, I WOULD SCATTER THEM INTO CORNERS; 
 "1 WOULD MAKE THE REMEMBRANCE OF THEM TO 
 
 " CEASE FROM AMONG MEN : 
 
 27. " Were it not that I avoided the wrath of 
 
 "the ENEMY ; 
 
 "lest their adversaries should behavs 
 
 "themselves strangely: 
 " LEST THEY SHOULD SAY, [^Our hand it high i 
 " and Jehovah hath not done all this.y* 
 
 Mos £ 5. 
 
284 Remarks on feleB PaJJages in 
 
 Moses. 
 
 28. Verily they are a nation loft to all counfel ; 
 neither is there any undcrftanding in them. 
 
 29. O that they were wife, and would underftand this ! 
 and would confider their latter end .' 
 
 30. How fhould one chale a thoufand ; 
 and two put ten thoufand to flight : 
 except that their rock had fold them ; 
 and Jehovah had ihut them up, 
 
 31. For not, like our rock, is their rock; 
 our enemies themfelves being judges. 
 
 52. But, from the vine of Sodom, is their vine; 
 and from the fields of Gomorrah ; 
 their grapes are grapes of gall ; 
 and the cluilers are bitter to them. 
 
 33. The poifon of dragons is their wine ; 
 and the venom of afps moft cruel. 
 
 Jehovah. 
 
 34. "is not this laid up in store with me} 
 ** and sealed up among my treasures? 
 
 35. "Vengeance is mine, and it shall be repaid; 
 
 " IN A SHORT time THEIR FOOT SHALL SLIDE: 
 "for at HAND IS THE DAY OF THEIR CALAMITY; 
 *'aND what is PREPARED FOR THEM MAKETH 
 " HASTE." 
 
 M O S E S. 
 
 36. Yet fliall Jehovah protefl his people; 
 and he fhall be comforted in his fervants : 
 when He feeth, that their power is gone ; 
 and there is none fhut up, or left. 
 
 37. When men Ihall fay — Where is their God? 
 their rock, in whom they trujied? 
 
 38. Who did eat the fat of their facrifkts ; 
 and drank the wine of their drink-off eringi. 
 Let him rife up, and help you ; 
 
 let him be a proteHion over you^ 
 
 J E H O V A H, 
 
THE OLD TESTAMENT. 285 
 
 Jehovah. 
 go. "See now, that I, I am He ! 
 
 " AND THERE IS NO Go D WITH ME. 
 
 "I KILL, AND I MAKE ALIVE; 
 
 •* I WOUND, AND I heal: 
 
 *' AND NONE DELIVERETH OUT OF MY HAND. 
 
 40. " For I LIFT UP MY HAND TO HEAVEN J 
 " AND SAY : As I LIVE FOR EVER ; 
 
 41. ** I WILL WHET MY GLITTERING SWORD J 
 
 "ANP my HAND SHALL TAKE HOLDON JUDGMENT: 
 " I WILL RENDER VENGEANCE TO MINE ADVER- 
 
 " SARIES ; 
 " AND THEM, WHO HATE ME, WILL I RECOMPENSE. 
 
 42. "IwiLL MAKE MINE AR ROWS DRUNK WITH BLOOD; 
 " AND MY SWORD SHALL DEVOUR FLESH : 
 
 " WITH THE BLOOD OF THE SLAIN, AND OF THE 
 
 " CAPTIVES ; 
 *' FROM THE HEAD OF THE PRINCES OF THE ENEMY. 
 
 M O S E S. 
 
 43. Rejoice, O ye nations, with His people! 
 
 for He will avenge the blood of his fervants : 
 and He will render vengeance to his adverfaries ; 
 but will be merciful to his land and to his people. 
 
 H O S E A XI, I . 
 
 In our interpretations of the holy Scriptures, wc 
 ought to admit this as an infallible Canon of Cri- 
 ticifm — that whatever is declared to be the true 
 fenje of any paffage, and fo declared by a man 
 whom God has enabled to work Miracles ; that, 
 if the words can polTibly admit of it, muft be al- 
 lowed to be the true Jenje : though that {enCc (hould 
 not be the moft obvious ; and though it would 
 not perhaps have been difcovered at all, without 
 the afTiftance of fuch a facred interpreter. 
 
 The 
 
286 Remarks on feleSi Paffages in 
 
 The application of this Rule may be necefTary, 
 in vindication of St. Matthew's ufe of the words 
 — Out of Egypt have I called my Jon : the Apoftle 
 having quoted them, as originally meant of 
 Christ the Jon of God i and as a prophecy, that 
 He was to be called by God out of Egypt. A very 
 careful examination of this point is the more ex- 
 pedient : becaufe, while Julian, with other wtbe- 
 lievers^ has charged the Evangelift as guilty of a 
 falje quotation j even fome Chrijiians have allowed 
 that nothing more can be meant here than an Ac- 
 commodation of JVords owing to a Similitude of Or- 
 cumjiances. But all Chriftians fhould confider, what 
 not a few feem to have forgotten — how abfolutely 
 necefTary it is, that many exprejs Prophecies fhould 
 have been fulfilled m Chrijl, in order to prove him 
 'J'he True Meffiah : and that fcarce any paiTage is 
 quoted as a Prophecy of this kind, in more direft 
 and pofitive terms, than the palTage before us — 
 ihat it might be fulfilled, which was J-poken of the 
 Lord by the prophet, Jaying, Out of Egypt, &c. 
 Matt. 2, 15. 
 
 Let it then be obferved firfl, that Hofea has 
 certainly prophecied of Chrift in fome other paffa- 
 ges ; and idly, that it is probable, or at leafl: poj- 
 fihle, he may have done fo in the paffage now be- 
 fore us. Chapters i and 2 clearly foretell the re- 
 jeftion of the Jews, with the adoption of the 
 Gentiles. And chap. 3 foretells, that in the latter 
 days the children of IJrael pall return, and Jeek the 
 Lord their God, and David their king : by whom 
 both Jews and Chriftians underftand here The 
 Meffiah, David's Jon, 
 
 Lfet 
 
THE OLD TESTAMENT. 287 
 
 Let us now attend to the celebrated pafTage, 
 quoted by St. Matthew ; and learn, from the words 
 themfelves and the context, whether it be not 
 probable, or at leaft pojfible, that Hofea did here 
 prophecy of Christ. 
 
 H O S E A X, 12. 
 
 12. Sow to yourfelves in righteoufnefs, 
 reap in mercy, 
 
 break up your fallow ground : 
 for it is lime to feek the Lord, 
 ^ till he come, and rain righteoufnefs upon you. 
 
 * This verfe clearly relates to the coming of Meffiah. For, 
 after the days of Hofea, when did righteousness rainy or 
 pour down upon I/rael, but in the days of Chrift ? And of 
 whom, but Him, could it properly be faid — //// He come for 
 this great purpofe ? But the words // is time to feek the Lord 
 feem to recommend another, and very juft tranflation of this 
 hemiflic — till ke come, v^ho pall teach you righteoufnefs. As to 
 theverb and the pronoun fee Gen. 46, 28. and Deut. 33, 10; 
 and that 1 may, as equivalent to lii'X, be rendered who; fee 
 Jerem. 36, 32. &c. The Syr. verfion fignifies — donee veniat et 
 OSTENDAT vobis jujlitiam fuam : and the vulgate is — cum vene- 
 rit, qui DOCEBiT vos jujlitiam. As to the propriety of thus ren- 
 dering the fecond verb and the 1, fee Focock on this place, vol.2. 
 p. 483. In p. 484. this learned author fays — Ribera, vjith many 
 more, folUzuingJeroniy reflraim ittoChrifl, who fhould teach them 
 the true ?uay of righteoufnefs ; fo that what is required of them is, 
 that they Jhould prepare their hearts for the coming ofChrifi. But 
 the words here, exprelTive ,of this preparation, may be more 
 cxa<Slly rendered thus — Sow to yourfelver for righteoufnefs ; reap 
 (or fo that ye may reap) at the mouth of ??iercy. The line pre- 
 ceding this verfe fpeaks of Judah as well as Jfrael : on which, 
 therefore Pocock remarks, p. 475 — it will be fuficient to under- 
 flandy that all Israel, the whole twelve tribes, are 
 fhewed to be concerned in what is faid hath been done, or fhall be 
 done. • »3- "^c 
 
288 Remarks on Jek£i Pajfages in 
 
 13. Ye have plowed wickednefs^ yc have reaped iniquity; 
 ye have eaten the fruit of lies : 
 
 becaufe thou didll truft in thy way, in the multitude of 
 thy mighty men. 
 
 14. Therefore Ihall a tumult arife among thy people, and 
 
 all thy fortrelTes {hall be fpoiled : 
 as Shalman fpoiled Beth-arbel, in the day of battle ; 
 ^ the mother was dalhed in pieces upon her children : 
 
 15. ''So fhall Beth-el do unto you, 
 
 *= becaufe of your great w'tckednefs : 
 
 in the morning fJ^all the king of Ifrael utterly be cut off. 
 
 ^ The punifhment for your Idolatries at Beth-el fhall be as 
 great and fevere, as thofe inflidled by Shalmanezer ; when he 
 cruelly laid wafte Beth-arbel, deilroying the inhabitants with- 
 out diilinftion of Age or Sex. 
 
 •» As the place, called Beth-el, was twice before in this chap- 
 ter called by the reproachful name oi Beth-aven andJven, (fee 
 ver. 5 and 8), it is not likely it fliould be here called by it's 
 true and honourable name Beth-el. Probably, therefore, the words 
 bn n^n fhoufe of God) which are ufcd for the Temple at Jeru- 
 Jalem in Zac. 7, 2, may have the fame figniiicarion here. 
 
 ' But great as the Idolatries of all Ifrael had been, and how 
 provoking focvcr their pall wickednefs : they would afterwards 
 be guilty of one crime, emphatically ftilcd here the zvickednefs 
 of their wickednefs, or the crime of crimes, t\ie. ex iremum omnium 
 malorum — fo Pocock, p. 496. In the fame page this Critic 
 juftly obferves — that a paufe may be put after Beth-el ', and be- 
 caufe of your great zvickednefs may be connedcd with in the morning, 
 SiC. This different connection is here adopted ; and for this rea- 
 fon : becaufe every one knows, that the crime of all crimes 
 amongft the Jews, or the greateft aifl of their wickednefs, was 
 putting to death the Meffah — which feems evidently to be here 
 intended by The king of Ifrael fhaU utterly he cut off. Thefe words 
 cannot well relate to Hofhea, the laft king of Ifrael j vfltio did evil 
 in the fight of the Lord: and therefore^ if ho had been cut off, 
 the death of a wicked prince could not have been defcribed as 
 an extraordinary judgment occafioned by their extraordinary 
 -wickednefs. But, had the prophecy meant the death of Hofhea ; 
 
 we 
 
THE OLD TESTAMENT, 289 
 
 KI. I . When Ifrael was a childy then I loved him ; 
 
 AND I CAELED MY SON OUT OF EgyPT. \ 
 
 2. As they called them, fo they went from them; 
 
 they facrificed unto Baalim, and burnt incenfe to graven 
 
 images. 
 
 we fhould have found that death mentioned in his hiftory ; 
 whereas it is faid, on the contrary, (2 KvLij,^), that the king 
 of Affynajhut him up and bound him in prifon ; and Jo/ephus fays 
 cxprefsly, that Salmanaffer took him alive, lib. ix. c.14, i. 
 
 But who then could be here meant by the King of Ifrael^ to 
 be furely cut off? Who, but the MeJJiah — before, by this fame 
 prophet, defcribedasZi>^ of Ifrael. For, fince Mrfjiah is con- 
 feffedly meant (3,5) by David their King; if Meffiah, the fecond 
 David, was to be what the firft David had been, he was to be 
 King over all Ifrael, And it is furprizing, that this very title 
 had not, long before, fecured the appropriation of this paiTage 
 to the Meffiah. For where elfe in the Old Teftament fhall we 
 find the Meffiah foretold, under this title ? And yet it feems 
 neceflary to find it fomewhere in the Old Tellament j becaufe 
 it is quoted in the New Teftament as one of Meffiah's well 
 known char^fters. if he be the king of Ifrael^ fay the chief 
 priefts, &c. Mat. 27, 42 — Let Chrif, the king cf Ifrael, de. 
 fcend now from the crofs. Sec. Mar. 15, 32 — Thou art the Son of 
 God; thcu art the king of Ifrael. Joh. i , 49 — and laftly : Blef 
 fed is the king of Ifrael, that cometh in the name of the Lord. Joh, 
 12, 13. Thefe are full and exprefs authorities for applying 
 this Title to the Meffiah. And as to his being cut oS in the 
 morning, or early in life j this alfo is properly defcriptive of 
 Meffiah, cut off by the jews very foon after the entrance upon 
 his public miniftry. The word ~\T\'^ is now rendered early 
 Pf. 57, 9; 108, 3. And Pocock fays — 'vrwii. ftatim, cito, 
 per exiguo tempore ; p. 496 — he adds, that if we read iniiT, it 
 would make no difference in the meaning. 
 
 But, if the Meffiah be here meant by the King of Ifrael ; v/ho 
 
 then is meant by Ifrael in the words following ? I anfvver, the 
 
 Meffiah likewife. For, why may he not be called Ifrael, as 
 
 vyell as David? This difficulty is however removed by Ifaiab ; 
 
 T where 
 
290 Remarks on feleSl Pajfages in 
 
 where the name Ifrael is unqueftionably given to the MelTiah : 
 Lowth, 49, 3. It is alfo remarkable, that Ifaiah ufes Ifraelhoih. 
 for Mr'Jftah (the Ton of Ifrael) in ver. 3 ; and alfo for all the 
 children of Ijrael, in verfe 5, &c. — juft as Hofea in this xith 
 chapter, ufes the word Ifrael, in verfes 1 and 8 — and juft as 
 he varies the fenfe of the word Jacob, in chap, i 2 ; ufing it 
 for Jacob's defcendants in ver. 2, and for Jacob himfelf in ver- 
 fes 3 and 4. And as to the word Ifrael he ufes it for Ifrael 
 himfelf in xii, 12, and in the very next verfe for all his 
 children. The general meaning therefore of the Prophet feems 
 here to be — that though the Meffiah would be cut off by the 
 wcked Jews, yet he was ftill the beloved of God; who would 
 manifeft his love to him, even whilft a child, and would 
 call him out of Egypt : and that this would God do j though, 
 when he had before called out of Egypt all Ifrael, they had 
 repaid his kindnefs with ingratitude and rebellion. 
 
 •For thus it follows, in the Prophet ; though fome of the 
 words now, either from accident or defign, are not capable of 
 any regular conftrudlion and connexion — they called them, fa 
 they went from them, &c. But here, we are happily extricated 
 from our diilrefs, by the united authorities of the Greek, 
 Syriac, and Arabic verfions; agreeably to which, inftead of 
 
 the antient and true reading feems to have been this — 
 
 inn?* £=:*^y:3^ on *3dd d^ p arh *xnpD 
 
 As I called them, /« they zvent from my face; they faeri- 
 feed to Baalim, &c. 
 
 Since writing the preceding remarks, I was agreeably fur- 
 prized at finding a DifTertation on this fubjefl, by the learned 
 Mr. Peirce, fubjoined to his Comment on Galatiatis ; in which 
 Diflertation feveral of the preceding points are ftated in the 
 fame manner — particularly — the necefity of this paiT^ge being 
 a prophecy of Chrijl — afcertaining to Chrifi the name Ifrael, 
 from Ifaiah — Betbaven and Avert l^eing Bethel — rendering 
 Bethel here agreeably to Zachariah — and Chrift expeded un- 
 der the title of King of Ifrael. But, as I have oitered fome 
 remarks of confequence, not in Mr. Peirce \ he has others, not 
 
 noted 
 
THE OLD TESTAMENT. 29! 
 
 H O S E A VI, 2. 
 
 The truth of the Religion of Chrift depending 
 on his refurreftion ; it is no wonder, that that 
 event was fo often and fo carefully foretold by 
 Chrift himfelf, (Af^/. 16, 21 j 17, 23; 20, 19 : 
 Mar.^y^'^i iOj34- Luk.(),ii; 18,33), and that it 
 fhould have been the fubjed of prophecy alfo i|i 
 the Old Teftament. And indeed it muft have been 
 foretold in the ancient Scriptures, not only that 
 the Mefliah Ihould rife from the dead, but rife upon 
 the third day : becaufe Chrift himfelf and St. Paul 
 have mentioned this rifing on the third day as a cir- 
 cumftance necejfary to be fulfilled, according /| the 
 Scriptures, *W 
 
 Jefus began to Jhew to his dijciples, hozv that he 
 MUST ^^ killed 3 and he raijed again the third day. 
 Mat. 16, 21 — Hhejon of man MUST///_^r, andbef.ainy 
 ^ndbe raijed again the third day. Luk. 9, 22 — 
 '^hen opened he their underjlandings, that they 7night 
 mderftand the Scriptures : and /aid, ^hus it is 
 WRITTEN, and thus it behoved Chrijl to Juffer^ and to 
 rife from the dead, the third day. Liik.i/i^-y 45,46 
 -—Deflroy this temple^ and in three days / will raife 
 it up : which, when he was ri/en, his di/cipl^s rmem- 
 
 noted by me : particularly— on Gpp's eallirg out of Egypt — 
 on the time of this prophecy — on Shalm^n — and on Ij'rad being 
 equivalent to King of Ifrael. But fee that curious Diffcrtation. 
 
 See alfo (Jeffery's) Review of the Controverfy, ,ic. p. 278, 
 &c. 
 
 See Zeph. chap. 3.— after prophecying the call of the Gen. 
 tilesy (ell nations), to Chriftianity, (ver. 8. and 9.), and calling 
 upon Ifrael and Judah to rejoice, (ver. 14.). i" ver. 15. he fays 
 •^the Ki?ig of Ifrael, even Jehovah, is iji the midjl of thee. 
 
 T 2 bered, 
 
292 Remarks on feleB Paffages in 
 
 beredy and they believed the Scriptures; J oh. 2; 
 19,22 — And thus alfo St. Paul: how that Chrifi 
 died for our fins y according to the Scriptures ; and that 
 he was buried^ and rofe again the third day, ac- 
 cording to the Scriptures : i Cor. 15; 3,4. 
 
 Now, to what pafTage in the Old Teftament are 
 we to refer, on this important occafion ; and where 
 can we find any prophecy; which nanaes the very 
 day of the Refurredion ? The truth is, there is but 
 one-place^ where we can at all expert it; and though 
 we are generally direfled thither, yet fadly are we 
 difappointed in our hopes of fatisfadtion from it : 
 the place is Hofea 6, 2. Mention indeed is there 
 made of reviving after two days, and of being raifed 
 on the third. But as this is affirmed of more than 
 one ; and as the fubje6t is us^ not him -, it is fcarce 
 poffible, that any advantage can be derived to 
 Chriftianity from fuch a reference j or rather, that 
 any found argument can be formed on plural terms 
 in favour of the Refurreclion of one perfon. Yet, 
 when thefe words have been illuftrated by a fingle 
 remark •, our hope will take place of our defpair. 
 And the remark is — that the fuffixed pronoun 1i, 
 added to both the verbs he will revive^ and he will 
 raife, (which pronoun is now rendered us)y may 
 juflly be rendered him. There cannot be a proof 
 more decifive, as to the fecond verb, than the very 
 fame verb with the fame pronoun in Gen. 49, 9, 
 liJDp^ or ^yyp^ JJjall raife him up. In general, the 
 pronoun for him^ added to verbs, and alfo in the 
 future tenfe, may be 1J as well as in ; and is 
 therefore (where the points are not attended to) to 
 
 be 
 
THE OLD TESTAMENT. 293 
 
 be diftinguifhed from the plural pronoun by the 
 Context only. One verb will furnifli fufficient in- 
 ftances : thus, though i:iV*1 (Deut. 6, 24) be pro- 
 perly rendered command us ; and though (in Gen. 
 28, i) inVi'l be command bim-, yet (Deut. 18, 18 
 and 31, 1^) command him 1J1V{«?; and the fame, in 
 Ifai.10,6. If then the pronoun here fuffixed may be^ 
 and is, the third perfon fingular, as grammatically 
 as the firft perfon plural ; how came the latter fenfe 
 to have been preferred to the former in this very 
 remarkable place ? It appears to me, that this may 
 have arifen from an improper deference to the points 
 here wrongly conformed to the points under the two 
 other pronouns preceding, without any defign to 
 pervert the true fenfe : or it may have been owing 
 to the zeal of the fame fet of men with thofe, who 
 formerly faid to Pilate — Sir, we remember that 
 that deceiver /aid, after three days I will rije again. 
 Mat, 27, 63. 
 
 Let us now confider the words in queftion, with 
 the Context. 
 
 Ho s. V. 15 VI. 3. ' 
 
 ' ♦JDipD h^ nniTi* l^K 15. 
 rwrv h^ nnw:ji i^b vi. i. 
 
 DVn T 3 
 
294 Remarks m feleSi Pajfages in 
 
 lisp* ^U'htT} faVl 
 
 hin* nte nvTb ns-rii nn:i 3. 
 lib Dt^'AD i^iin 
 
 J p.^ n"lV t!^1pVD3 
 
 I will go and return to my place y till they acknowledge 
 their offence ^ andjeek my face : in their affii£iion they will 
 Jeek me early, Come^ and let us return unto the Lord: 
 for he hath torn, and he will heal us \ he hathfmitteny 
 and he will bind us up. After two days will he 
 revive us, in the third day he will raife us up, 
 and we fhall live in his fight. 'Then fhall we know, 
 (if), we follow on to know the Lord : his going forth 
 is prepared as the morning j and he fhall come unto us as 
 the rain ; as the latter (and) former rain unto the earth. 
 
 As to the verfe firft here cited j the true fenfe 
 feems to be what is given byPocock (p.247, &c.) 
 in thefe words — Godjaith^ that after he hath execu- 
 ted his threatened judgments on Ephraim and Judahy he 
 will return unto his place y to Heaveny the place of his 
 glorious reftdence — yet doth he limit his ahjence by ad- 
 dingy till they acknowledge their offence, andjeek my face -^ 
 till that theyy perceiving all other help to fail themy re- 
 turn to me by repentance ^ andjeek my favour — in their 
 affliction they will Jeek me in the morning, that is, early. 
 We may well look on this prophecy as fulfilled in allthoje^ 
 who (amidji their troubles andjorrows) waited for the 
 (onjolation of IJrael, and looked for redemption in Jeru- 
 Jalem, i. e. longed and fought for the appearing of 
 Christ, /« whom God's face is reveakd moji clearly. 
 
 The 
 
THE OLD TESTAMENT. 295 
 
 The next verfe, (vi.i), which now begins in the 
 Hebrew Text fcarce intelligibly, is well introduced 
 in the Greek, Syriac, and Arabic verfions, and 
 alfo in the Chaldee paraphrafe, with the word for 
 Jaying ; and then the connexion Hands thus — l!h^ 
 willjeek me early : saying, Co7nej and let us return 
 unto the Lord^ i^c. 1'he words y Jo coupled, will, 
 (fays Pocock t^. 2 ^o)^ found as a form by God himfelf 
 frefcribed for them to ufe. In the remainder of the verfe 
 (fays he) are exprejjfed their acknowledgment of God*s 
 overruling power, with a confidence in his future mer^ 
 ty. — What is herefpoken concerns both Judah and If- 
 rael ; and it was not fulfilled, till they were gathered 
 together under that one u^A^Dfipoken of chapter i, 1 1 ; 
 and thenfalvation was reached forth to them both. But 
 of that time the next words give us more occafion to en- 
 quire. And here, though the words are capable offuch 
 a general interpretation jas that God would soon revive, 
 and deliver them after he had afflicted them, for a 
 SHORT TIME ; yet furcfy the exprefs mentioning of two 
 daysy and a third day^Jeems to intimate fomething more 
 particular y and that is, the laying o/Christ dead in the 
 grave for two days, and rifing again on the third day. 
 This application of the words (fays he) is the more to be 
 attended to ; becaufe I know not how, or when, otherzvife, 
 (applied to Judah and IJraelj, they will be found to be 
 made good : . or what is of prophecy in them may be f aid 
 to have been fufiiled to them, but in him — For, when 
 was THAT THIRD DAY, in which they were again 
 raifed up ? Certainly, if we look on the words, according- 
 to their bare literal found; we cannot but fee them fo 
 pun£lually made good in Chriji, that we may fay -^Ho" 
 
 fea^ 
 
296 Remarks on fdedi Tajfages in 
 
 fea^ being a prophet^ and knowing that Cod would fen^ 
 Chrififo to die^ and fo to remain for fuch a /pace and no 
 longer^ he^ feeing this before hand^ [pake of the refur- 
 re^ion of Chrifl." After theie words this learned He- 
 brean Ihews, that he is aware of the objection, from 
 the prophet's fpeaking here of us, and not as of a 
 ftngle perfon. And yet he does not anfwer the objec- 
 tion properly -, being probably prevented, by the 
 vowel points, from attending to the double fenfe of the 
 fuffixed pronoun; which has been here enlarged upon 
 already. 
 
 There yet remains one great difficulty ; which is 
 — how to juflify the application of this fecond verfe 
 toChrift,by making the pronoun twice here fingular:^ 
 when it is ftill allowed to be twice plural in the verfe 
 preceding. And to me it appears, that this jufti- 
 fication can be derived only from the context here, as 
 explained by the words of this fame prophet in chap- 
 ter 3, 5 — Afterward fijall the children of Ifrael return, 
 andfeek the lord their god, and david their 
 KING ; and fhall fear the Lord and his goodnefs in the 
 latter days. 
 
 To this former paflage Hofea feems clearly to al- 
 lude, and partly to quote it, in the latter. The for- 
 mer fays — they fhallreturn, andfeek the Lord their God: 
 the latter fays — they fJo all feek me early, faying-. Come, 
 let us return unto the Lord: or, according to the 
 Greek and Arabic verfions, to the Lord our God. 
 And then, as the former fays — they fhall not only 
 kc]^ the Lord their God, but alfo david their king; 
 fo the latter paffage, though it does not exprefs, yet 
 evidently alludes to, David their future king: and 
 this David was of courfe the he, the fingle perfon, 
 
 who 
 
TttE OLD TESTAMENT. 297 
 
 who was after two days to he revived, andraifed again 
 to life on the third day. Such then I take to be the real 
 folution of this (hitherto unfolved) difficulty — that 
 this latter paflage being a clear allufion to the former, 
 when the fame Lord God had been introduced nearly 
 in the fame manner in both ; the fame Meffiah^ which 
 follows and is named in the firft paflfage, follows and 
 is meant, though not named, in the fecond. 
 
 It is very oblervabie, that the word nTTJI and wt 
 j/^^//te immediately. follows, and feems mentioned 
 as the confequence of, the reJurre5tion of Chrifl, which 
 is perfectly the language of the New Teftament. 
 And living in hts fight may mean either living here^ 
 in the fight of Chrift ever prelent with his church; 
 or in the fight oi God, hereafter, in a ftate of happi* 
 nefs. It follows — nyiJT and we fhall know. And 
 is not this aifo clearly aliufive to the gofpel difpen- 
 fation; under which, (as Jeremiah (3.ys), they fJjould all 
 know the Lord? The New Teftament ,alfo fays— 
 this is LIFE eternal, that they might know thee the 
 only true God, and Jefus Chrifi, whom thou hafi fent. 
 After which we read — that, if we thus follow on, 
 and ftrive diligently, to know the Lord; then will 
 the going forth of the Meffiah be -prepared as the morju 
 ing: and he fhall come unto us, fruitful and retrefhing, 
 as the rain ; as the latter and the former rain unto ihe 
 earth. Thus — though heavinefs may endure for a 
 vight, yet joy cometh in the morning. The Meffiah 
 (fays the Pfalmift) fhall come down like rain upon the 
 mown grafs, as fhowers that water the Earth. And 
 laftly ; the dayfpring from on high hath vifited us ; to 
 give light to them that fit in darknefs and the fioadow 
 of deatio ; to guide our feet into the way of peace. 
 
SERMONS 
 
 )3(5s()s(}e(^)e()s()8Qs>)s()8()s()3()s(3^)s(5s()s(}s()sC5s()s()s()sC 
 
C 301 ] 
 
 SERMON I. 
 
 S T. M A T T. I, I. 
 
 The book of the generation of 
 Jesus Christ, the son of David, 
 
 the son of Abraham. 
 
 THUS begins the everlafiing Gofpel-, the Gof- 
 pel, fent from Heaven to every nation, and 
 tongue, and people. In this manner opens the volume 
 of that New Tejlament, that Second Covenant, which 
 God made with man through Jefus Chrift. And, 
 muft it not be highly worthy of our attention ; that 
 the very firjl thing aflerted in the Jirji of the four 
 Evangelifts is — that Jefus Chrift was the fon of Da- 
 vid? Certainly, on this foundation we may build 
 with fafety. This is the firft and chief Stone, in the 
 magnificent Temple of Chriftianity ; that Stone ; 
 which though other Builders have rejeSied, Is here 
 made the head of the corner. 
 
 No apology can be neceflary here ; for ftill con- 
 jTidering this firft chapter, as a genuine part of 
 
 St. 
 
302 S E Jl M O N I. 
 
 St. Matthew's Gofpel. For, though objedions to it 
 have been lately made ; no fufficient proof feems yet 
 produced againft it. So that the great truth, which 
 I ftiall now confider, may be faid to begin, as well 
 as to conclude, the New Teftament. It begins here, 
 with SL MaUbew, the firft Evangelift. And it con- 
 cludes the book of the Revelation •, in the very laft 
 chapter of which, Chrift himfelf is introduced as 
 faying — / (J ejus) am the root and the offspring of 
 David. * 
 
 Blefled for ever, therefore, be the Lord our 
 Gk)D, who hath vi/ited and redeemed his people Ifrael j 
 and hath alfo raifed up an horn of falvation for us 
 Gentiles, in the houfe of his fervant "David ! For unto 
 Tou, as well as unto Them, was horn in the city of 
 David a Saviour ^ which is Chrijl, the Lord — agreea- 
 bly to that prophecy of Ifaiah, delivered to the houfe 
 of David, above feven hundred years before the 
 miraculous event, that a Virgin fhould bring forth a 
 Jon, and call his name Immanuel. 
 
 This celebrated pafiage of the Evangelical pro- 
 phet I attempted to explain, in a former Difcourfe 
 before this Audience. And now, as I know of no 
 other particular point of equal importance to Chrif- 
 tlanity, which yet fo much wants illuftration, as the 
 promife of God to David concerning the Meffmh ; I {hall 
 make this the fubjedl of our prefent meditation: 
 fubmitting it, as a fecond part, to the Difcoprfe be- 
 fore mentioned. 
 
 * Rev. 22. 16^ 
 
 That 
 
S E R M O N I. 303 
 
 That Chrift was to be^ and was^ David's fon— . 
 we Chriflians do not permit ourrdves to doubt. But, 
 though a diredt promife to David, that the Mefliah 
 (hould defcend from bim, is taken for granted in 
 the Pfalms, and the Prophets in the Old Teftament j 
 and is exprefsly affirmed in the New : yet it is cer- 
 tain, that Unbelievers have urged the want of proof 
 in this cafe, as one great caufe of their dilbehef of 
 the Gofpel. Many Chriftians muft have felt the 
 force of this objection 5 and I am apprehenfive, that 
 a full and fufficient anfwer may not have as yet 
 been given to it. 
 
 Nor will this appear to Tou an enquiry merely 
 fpeculative ; but, as having a direft and powerful 
 influence upon praffice. For in vain fhall we look 
 for the fruits of Chriftianity, in the lives of it*s 
 profefTors ; unlefs they do in fa^ believe what they 
 profefs. And in vain do men pretend to believe, 
 unlefs their belief be founded on reafon ; till they 
 fee and know, boWy and on wbat proofs, Chriftia- 
 nity is eftabliflied: and are convinced clearly, that 
 this foundation of Godjlandetb fure. 
 
 The method, which I propofe in the remainder 
 of this Difcourfe, is ^ 
 
 Firfl : Briefly to fhew the ftrefs laid, in the New 
 Teftament, on the promife, and the fa£}, of 
 Chrift being David's Son. 
 
 Secondly : to point out tbe promife itfelf, as made to 
 
 David. 
 
 Thirdly -. 
 
304 S E R M O N I. 
 
 Thirdly : to prove, that David himfelf underflood 
 it of the MelTiah. And, 
 
 Laftly : to clear the Prophecy {rom fome great diffi- 
 culties-, which make it fcarce poffible to be fo 
 underflood, from our prefent Englifh Tranfla- 
 tion. 
 
 As to the New Teftament ; we have feen, that 
 the very fir ft words are — The book of the generation 
 ( that is --. the hiftory of the birth, &c. ) of Jefus 
 Chrijl THE SON OF DAVID. And we have alfo feen, 
 thatChrift claims to himfelf this title, at the end of 
 the New Teftament. 
 
 Indeed we find this to have been the common be- 
 lief among the Jews. For in the 9th chapter of St. 
 Matthew we read, that two blind men, taking Chrift 
 to be the Mefllah, followed him ; crying — "Thou 
 SON OF David, have mercy on us. And, in the 7th 
 chapter of St. John, we find fome of the people afli- 
 jng, (the reft afienting). Hath not the fcripure 
 faid, That Chrift cometh of the feed of David? And 
 (without quoting other paflages of the New Tefta- 
 ment, which are numerous to the fame purpofe) I 
 Ihall only remark further from thence, that this he-- 
 lief jnuH have been founded upon fome folemn and 
 fxprefs promife made to David. St. Peter, imme- 
 diately afier the defcent of the Holy Ghoft, fpeaks 
 of David I — as knowing, that God had fworn, that of 
 the fruit of his loins, according to the flefh, he would 
 raife up Chrifl to Jit on his throne. And St. Paul, in 
 
 his 
 
SERMON I. 305 
 
 his fermon at Antioch, has the words follo^^ing — 
 Of this man^s feed hath God^ according to his 
 PROMISE, raifed unto Ifrael a Saviour, J ejus. 
 
 Let us then proceed, fecondly, to enquire — ■ 
 where — and what — the promife itfelf ig, as given 
 in the Old Teftament. Now, though fuch a promife 
 is often mentioned in the Prophets, and the PfaimSi 
 yet it is there mentioned, not as the original promife 
 then given, but in reference to fuch a promife gi- 
 ven long before. Thus, in the 33d chapter of Je- 
 remiah — Behold, the days cane, faith the Lord^ that 
 I will perform that good thing, which /have promi- 
 sed — / will raife up unto David a branch of right- 
 eoufnefs, (and a king (hall reign and profper), and he 
 fJoall execute judgment and juflice in the earth. I have 
 inferted the words and a king [Jo all reign and pro/per; 
 which, though not in our common Bibles here, may 
 be proved genuine, efpecially by many MSS. 
 
 From the Prophetical books we may refer now to 
 the Hifiorical; which, as to the prefent cafe, may 
 be divided into two parts, the hiftory of David, and 
 that oi Solomon. In Solomon's hiftory we find him 
 mentioning two promifes made to his father : the 
 firft abfolute — that Solomon was to build the Temple; 
 which, Solomon obferves," he himfelf had fulfilled: 
 and the fecond conditional^ — that the regal fuccejfion 
 fl^ould continue in David's family, provided they 
 
 ^ I Kings 8, 20. '' I Kings 8, 25, and, 2 Chr. 6, 16. 
 U proved 
 
3o6 S E R M O N I, 
 
 proved worthy of God's favour ; for, if not, they 
 were to be plucked up by the roots. ^ 
 
 But, as neither of thefe two promifes related to 
 the Mefliah ; we muft refer to the hiftory oi David 
 himfelf. And indeed, where fo properly as in Da- 
 vid's hiftory, (an hiftory longer by far than that of 
 any other man in the Old Teftament), where fhould 
 vit fo "properly as in David's hijlory look for a promife 
 made to David-, and a promife of much greater mo- 
 ment, than all the other things recorded concerning 
 him ? 
 
 When we read, as in the Text of this Difcourfc, 
 that Chrijl was the Jon of Abraham^ we refer to the 
 hiftory of Abraham, in Genefis^ for the promife, that 
 thus it fhould be. And accordingly we find it there 
 promifed to Abraham, that in his feed all the na- 
 tions of the earth fhould be bleffed: the everlafting cove- 
 nant being made, with him, in Ifaac. ^ 
 
 This was the frji reftridion of the birth of Chrift 
 to any particular family. And this was foretold, 
 when the world was advanced about half way be- 
 tween the Creation, and the Redemption j near 
 2000 years between the former and the latter. And, 
 when about half of the laft 2000 years was pafTed; 
 then was foretold the laf reftridlion of the great 
 blefTing •, namely, to the family of David. And 
 as that firft reftridion is recorded^ as was neceffary, 
 in the hifiory <?/ Abraham ; fo was it equally necef- 
 fary, that the laft reftridion fhould be recorded in 
 the hiftory of David. 
 
 ' 2 Chron. 7, 20, '^ Gen. 17, 19: 22, i8. 
 
 Now 
 
SERMON I. 
 
 307 
 
 Now in David's hiftory we find two promifes 
 from God; the firft delivered to Nathan for Bavid^'- 
 near the beginning of David's reign ; and the fe- 
 cond delivered to David near the end of his reign, 
 either by God himfelf/ or by the prophet Gad." 
 
 The fecond contains a promife, that Solomon, 
 (mentioned by name), and not David, fhould build 
 the temple at Jerufalem ; together with the reafon 
 — becaufe David had been a man of war, but Solo- 
 mon was to be a man of peace. It related 'alio to the 
 conditional profperity of Solomon, and his kingdom 
 over Ifrael; and the phrafe here, very remarkably is 
 — he fhall be my fon, and I will be his father, i. e. let 
 him ad, if he a6t, as my fon ; then will I a6t as his 
 father.^ But, in a promife fent by Nathan, the 
 phrafe is — I will be his father, and hi: shall be 
 my fon.^ The reafon is; that in this prophecy, to 
 which alone we are now left for a promife of the 
 MefTiah, the ftyle is, and might well be, ahfolute: 
 the obedience of Chrijl as a fon being certain, 
 and confequently the affedion of God as a father. 
 i^nd let us remember, that in Heb. i, 5 it is affir- 
 med, that thefe words, / will be to him a father, and 
 he fhall be to me a fon, were fpoken of Christ. 
 
 ^ 2 Sam. 7; — and i Chr. 17; — referred to by David, in 
 3 Sam. 23 ; i — 7. " i Chron. 28 ; 3, and 6. " See the 
 whole 22d chapter of 1 Chron : particularly v. 8, in the 
 Syriac and Arabic Verfions. Note in ver. 9 — the Hebrew 
 fpeaks oi Solomon as then born. ** i Chron. 22, 10 : 28, 6. 
 
 * 2 Sam. 7, 14, and 1 Chron. 17, 13. 
 
 U 2 Here 
 
3o8 S E R M O N I. 
 
 Here then we are arrived at (what will, I hope, 
 foon appear to be) the great promife, uniformly and 
 confidently relating to the Mefliah ; as to his de- 
 fcent from David. The prophecy is contained at 
 large in thefeventh chapter of the fecondbook of Samuel-, 
 and recorded again (as a matter of fuch high im- 
 portance well deferved) in the parallel place in 
 Chronicles, * 
 
 I proce^ therefore, thirdly, tolhew — that David 
 himfelf underflood this meffage by Nathan, as con- 
 taining a promife of the Mefliah. 
 
 David, foon after he was crowned at Jerufalem, 
 obtained two victories over the Philiftines; and, 
 being then at leifure, built for h\m{^\^ houfes, or pa- 
 laceSy one of which was of cedar : he alfo prepared 
 on mount Zion a place for the ark of God, which 
 was conducted thither with great devotion and joy. 
 The King, ftruck with the mean habitation^ in which 
 the ark even then was, compared with the grandeur 
 ef his own refidence, r.onfulted Nathan, about build- 
 ing for the ark a magnificent houfe likewife. 
 
 The piety of this propofal was fo pleafing to God 
 (efpecially, as no fuch thing had been commanded) 
 that, though David himfelf was not allowed to exe- 
 cute his defign of building an houfe for God ; he 
 received a promife, that God would build an houfe 
 for HIM ; I fay, though David was not to build an 
 houfe for God, yet would God build an houfe for 
 
 * 2 Sam. 7; 4—16, and 1 Chron, 17; 3 — 14. 
 
 David. 
 
SERMON I. 309 
 
 David. And it is certain, that this houfe, or 
 building, could not be material, an houfe made with 
 hands ; but muft be figurative and fpiritual : becaufe 
 it was to be ejlahlijhed for ever-, and it is explained 
 by God's fetting up an everlafting kingdom, under 
 one of David's fons, or defendants, who fhould be rai- 
 fed up, not, like Solomon, during David's life, but 
 after David flept with his fathers. 
 
 For, what elfe could David infer from fuch a 
 promife as this ? Were not his thoughts by this de- 
 fcription led naturally, muft they not have been di- 
 ■ reeled almoft neceffarily, to the grand objefl of his 
 hopes — the future Saviour, and King of the world? 
 That the anfwer to this may be the more fatisfadory, 
 let us endeavour to determine, what might be, and 
 probably were, David's ideas concerning the Mef- 
 fiah. 
 
 The Redeemer, who was (according to the pro- 
 mife made to Adam) to be the feed, or fon, of the 
 woman, had been reftrained to the family of Abra- 
 ham, in the tribe of Judah. So far David muft 
 know. Again : whether it was, or was not, under- 
 ftood univerfally by thofe who facrificed animals, 
 that the deaths of fuch creatures reprefented the future 
 death of the Meffiah; though the nature of fjch fa- 
 crifices was not underftood by all, yet it certainly 
 was by David. For he has declared, that God would 
 accept fuch facrifices for fm no longer ; when the 
 Meffiah, in the fulnefs of time, fhould fay, Lo I I 
 come. And this fame David foretold, not only the 
 U 3 Meffiah's 
 
3IO S E R M O N I. 
 
 Mefliah's fufferings and deaths with very particular 
 circnmftanres attending his crucifixion^ but alfo, his 
 fpeedy refurreSlion^ and regal government over all man- 
 kind. 
 
 With fuch fentiments as tbefe about him, was it 
 poflible for David to confider this promiie in any 
 other light, than as fixing to his particular family 
 the honour of that everlafting kingdom, of that uni- 
 verfal blejfmg ; which, till that time, was open in 
 general to the whole tribe of Judah ? 
 
 And that David actually underltood it fo, will 
 foon appear from his own words, when properly 
 tranflated. The words, which fum up his opinion, 
 are in the id book of Samuel, chapter yth, verfe 19//&; 
 and literally exprefs this fcnfe — Thou hajt fpoken of 
 thy fervant'' s houfe at a great diftance\ and this is 
 
 THE LAW OF THE MAN, OR THE AdAM/ In OUr 
 
 prefenc tranQation the laft words zxz—andis this the 
 manner of man? But the original, which has not the 
 lead mark of a queftion, diredlly affirms thus — /i&zj 
 is the law of the man, or the Adam : meaning either, 
 that this great promife did, and muft, relate to the 
 law and appointment, vouchfafed to Adain himfelf,^ 
 namely, that of vtdempiion by the feed of the woman-, 
 or (which in effedl is the fame) that it related to the 
 divine appointment concerning thefecond Adam, who 
 was to come. This latter is the meaning of the words 
 
 ^ See 2^301.7,19. and i Chron.17,17. ^ Adam is mKH 
 Gen. 2 ; 19, 20, 21, 22, 23, 25 : 3 ; 8, 9, 12, 20 : 4; i, 
 compared with 25. 
 
 in 
 
S E R M O N I. 311 
 
 in the parallel place, in Chronicles ; where David*s 
 fentiments on this occafion are expreffed thus-— 
 Thou haft fpoken of thy fervanfs houfe at a great dif- 
 tance; and thou haji regarded me according to the order 
 
 of THE FUTURE AdAM, Or THE AdAM FROM A- 
 
 BOVE.^ Here again our own tranflation is wrong ; 
 for \\.xt2i^^— according to the efiate of a man of high de- 
 gree: whereas the literal rendering is — according to 
 the order of the future Adam, or the Adam from above. 
 The word, here connected with Adam, implies both 
 time zndfpace; " and therefore may here fignify the 
 ■ Adam who is to come, or the Adam from above 
 — charafters thefe, applicable here to no oneperfon, 
 but the Mejftah; and in Hifn they wonderfully unite. 
 For Chrift in the New Teftament is not only called 
 He that come th from above, and he that is from above \ 
 but alfo, the fecond Man, and the future Adam} For 
 St. Paul {dxth—The firfi Adam was a figure of the 
 FUTURE — and again, The firfi man Adam was made 
 a living foul, the last Adam a quickening fpirit; the 
 firfl man is of the earth, earthy, the second man is 
 the Lord from heaven. 
 
 Having thus Ihewn, that the promife from God 
 by Nathan was underftood by David himfclf of the 
 
 ^ See 1 Chron. 17,17. '' H^'O— <^'^ i°(o ^^ tempore. Buxt. 
 '^ Jo. 3, 31, and 8, 23 — oivu^iv if^of/.ivoi — lyu sx ruv cttu et^t 
 n^ypn •* Rom. 5, 14, zr«g«€«<i7£ws A^«^, os «r« fvTtoi 
 Tor MEAAONTOS.— I Cor. I 5, 45, 'O wfxwTos oDi^fuva aI»(a 
 — 'O ESXATOS AAAM. — 1 Cor. 15,47, "O argwros «».9-gW5ros 
 — — 'O AETTEPOX AN0Pi2nO2 'O KTPI02 EH OTPANOr. 
 
 Messiah .; 
 
3ia S E R M O N I. 
 
 Messiah ; I proceed, laftly, to remove thofe diffi- 
 euUies, which ftiil oblcurc this important fubjedl : 
 which difficulties aril'e chiefly from the improper 
 manner in which the original words of this pafTage 
 are at prefenc tranjlated. 
 
 Indeed this meilage from God is one of thofe 
 paffb.ges, on which infidelity has violently laid hands; 
 infifting upon the abfoluce impoflibility of it's at all 
 relating to Jefus Chrift. The Author of ths Scheme 
 of Literal Pro,hecy "" has offered three objedions, 
 which appear to him invincible. And as I do not 
 know, that they have been yet confuted ; I fhall 
 now confider them. 
 
 His firft obj-rdion is this — " This prophecy can- 
 " not agree to Jefus the Mefllas-, fmce it is exprefsly 
 *' faid by God in it— /will appoint apiacefcrmy 
 *' people; and will plant them ; thai they may dwell 
 *' in a place of their own^ and move no more : neither 
 ** fhall the children of wickednefs affliSi them any more — 
 ** which (fays he) is fo far from being true, if referr 
 " red to Jefus, that fince his time the Jews have 
 " been' more afflided, and more difperfed, than ever 
 *' they had been before.*' 
 
 The anfwer to this is — that the objedor hath 
 formed his argument entirely upon the Englifh Ver- 
 fion ; in "which fome verbs are rendered future, which 
 have here a pajl fignification. For Nathan, fo far 
 from fpeaking of the Jews, at, or after the coming 
 of the Mefliah, is fetting forth the then pafl Good- 
 
 =» Pag. 288, 289. 
 
 ncfs 
 
SERMON I. 313 
 
 nefs of God to David and his people \ as having rai- 
 fed Him from a flieepfold to the throne ; and as 
 having fixed 'Them happily in a country of their 
 own : free from the diftrefles felt by their fathers, 
 when wandering in the wildernefs', or when lorded 
 over by the Philijiines, in the times of the Judges. 
 For the two firlt verbs in verfe the tenth, ought to 
 be, in this conftruction, (agreeably to the idiom of 
 the Hebrew language), rendered zs paji^ not as/«- 
 tiire : jiift as the verb immediately preceding in 
 verfe the ninth, and another immediately following 
 in verfe the eleventh, both in the very fame form, 
 are both rendered now in the fame Englifh Verfion. 
 
 With this ' neceflary corredion, our Verfion of 
 the firfl part of Nathan's Mefiage will run thus— 
 Thus faith the Lord: I took thee from the /loeep.cote^ to 
 he ruler over my people IJraeL And I was with thee^ 
 and have cut off all thine enemies, and have made 
 fhee a great name, like unto the name of the great men 
 that are in the earth. Moreover I have appointed 
 a place for my people Ifrael, and have planted them^ 
 that they dwell in a place of their own, and move no 
 more. Neither do the children of wickednefs affli£l them 
 any more, as heforetime \ and as fince the time that I 
 commanded judges to he over my people : and I h a v e 
 CAUSED THEE to refl from all thine enemies. 
 
 Nathan, having thus fet forth the divine favour, 
 as already manifefted to David and his people ; pro- 
 ceeds to the higher part of his commiflion : namely, 
 
 that 
 
3T4 S E R M O N I. 
 
 that God's pafl favour, though thus great, was to 
 be fucceeded by greater. For, the Lord alfo telleth 
 theCy that he will make thee an houfe. And isjhen thou, 
 Jhalt Jleep with thy fathers, I will fet up ihy feed after 
 thee, and 1 will ejiablifh his kingdom. He floall build an 
 houfe for my name-, and I will eflahlifJj the throne of his 
 kingdom for ever. J will be his father, and he fl jail be 
 myfon: if he commit iniquity, I will chafien him 
 with the rod of men, and with the flripes of the children 
 of men. 
 
 But here we are ro encounter the fecond objec- 
 tion of the Unbeliever beforementioned ; and his 
 argument is this. Since it is faid of the perfon here 
 fpckenof, IF HE COMMIT INIQUITY; this Prophecy 
 cannot agree to Jefus, who did no fin. This is the ob- 
 jeflion; and it is indeed fufficiently formidable. For, 
 what is the point, here in quellion .'' iNo lefs than 
 an enquiry, whether there be, or be not, any his- 
 torical RECORD of God's promife, that Chrifi fJjould 
 be David's fon : for this record we muft find here, 
 or no where. 
 
 Bur, fays the Deift •, " how then are your Scrip- 
 " tures reconciled ? Do not Chriftians hold ; that 
 " Chrift, doing no fin, deferved na punifhment ? 
 " And can Chriftians then fuppofe, that God fpeaks 
 " of Chrift in thefe words, // he commit iniquity, I 
 " will chafien him ? And, if Chrift be not meant in 
 " this verfe; he cannot, in the verfes before and 
 " after : confequently, he cannot be meant in this 
 *' paftage at all." 
 
 What 
 
SERMON I. 315 
 
 What now has been the reply to this ad-verfary ? 
 Or rather, what can be the reply from zhe friends of 
 revelat'on ? Among thofe who have ventured upon 
 this fubjeft, the general way has been — to aflert a 
 double fenfe of this, in common with other prcphecies 
 relative to Chrijl : and to fay, that what does not agree 
 ijoith Chrijl mufl: be fpoken of fome other^ of fome 
 'primary and typical per Jon \ as, David, for in (lance ; 
 or, in this partici;lar cafe, of Solomon. But it feems 
 to be quite forgotten ; that, if, in any fuch double 
 prophecy, you allow certain parts not to agree pro- 
 perly with both perfons, and confine any oneexpref- 
 fion therein to one perfon excKifive of the other, the 
 fenfe is then {q far single : and of courfe, the 
 double fenfe, faid to pervade the whole, is given up, 
 and gone, entirely. 
 
 But then -, if, from the fuppofitions here made of 
 doing fin, 2indL fuffering pun-flsment^ the Meffiah cannot 
 be here fpoken of; what are we to do ? How are 
 we to bring to juft difgrace this triumph of infide- 
 lity ? Not that believers are bound to contradid: 
 whatever unbelievers fhall advance : but yet, it 
 muil be the duty of thofe, who are fet for the defence 
 of the Gofpel, carefully to fear ch the Scriptures; and 
 to fee, whether things are fo, as reprelented by our 
 adverfaries. 
 
 I proceed therefore to lay before you what feems 
 to be the true fenfe of this important paflage. And 
 I remark firft, that the original words do not pro- 
 perly 
 
3i6 S E R M O N L 
 
 perly ^igm^y— if he commit iniq^uity — hut-— yea^'- ivhen 
 he fuffers, for iniquily. The noun, from the verb 
 here ufed, is often and properly rendered in our own 
 tranflation the ptmijhment of iniquity :^ confequently 
 the verb, which when adive fignifies to commit ini- 
 quity, muft when paflive fignify to fuffer for iniquity. 
 The verb is pafive here ; and therefore it means, here 
 the fuffering for iniquity. ^ 
 
 You have probably gone before me, in applying 
 this to the Meffiah ; fince He cenam\y fuffere^, and 
 was pumjhed, not indeed for his own, but for our 
 iniquities. For the Lord bid on him the iniquity of us 
 all', and by his Jiripes, by the ftripes laid on him, 
 though due to us, by his ftripes we are healed. Let 
 us now review the paflage. 1 will be his father, and 
 he fhall be my fon : because, o^ yea, in his being 
 PUN J SHED FOR INIQUITY, cveu when he fuffereth 
 the punifhment of iniquity, then^ fhall I chafiize him 
 with the rod of men, and with thefiripes of the fons of 
 Adam, i. e. with the rod due to men, and with the 
 ftripes due to the children of Adam. This is an ex- 
 ad: verfion of the words ; and perfedlly do they re- 
 
 * 1 Sam. 15, 20, [for Deut. 3, 24), becaufe ]o{. 22, 31, &c. 
 
 '' Lev. 26 ; 41, 43. Lam. 4 ; 6 and 22. Ezek. 14, 10. 
 See alfo Gen. 4,13, i Sam. 28, 10. 2 Kings 7, g. Job 19, 
 29. And HNiDn Lam. 3, 39 ; Zech. 14, 19 twice. 
 
 '^ See Gen. 2, 4: Cl3K"lIin3 when they were created. Ezek. 
 43, 18: inVii'I/n CDVn in die fieri illud. Niph. Infin. fieri 
 illud — Buxt. Thefaur, 274. Num. '35, 19: n "iJ'JDi when 
 he meeteth with him. Pfal. 3,1: im^Il when he fied. 
 
 ^ Pf. 78, 34 [yet Job 24, 12) only converfive : fee Englifh. 
 
 prefent 
 
SERMON I. 317 
 
 prcfent the Mejfiah^ as ftill the fan of God^ and well 
 worthy that high character; becaufe, even when 
 puntjhedy it was not on his own account but that of 
 men. Let us remember, that our chaftifement was 
 laid upon him : and as to the words I will chajiize him 
 with the rod of men^ and the flripes of the fans of Adam 
 — with what clearnefs do they exprefs, with what 
 force of colouring do they delineate the Messiah, 
 fuffering that rod^ and tho(e Jfripes^ which were due 
 to mankind ! No wonder therefore, that the words 
 following ZTQ—But (notwithftanding thefe his fjffer- 
 ings) wy loving kindnefs fjall not depart away from him. 
 There yet remains a third objedion j which is — 
 that this paffage cannot agree to Jefus, becaufe he 
 ne-ver built any House, or Temple^ to the Lord; as 
 Solomon did ; ajid as the prophecy exprefsly declares^ 
 the perfon fpoken of therein floalL But every man 
 knows, that the word houfe does not always denote 
 a fabric made with hands for an habitation. The 
 objedlor might have heard of devouring widows 
 houfes ; and of the Jews, as a rebellious houfe. Pro- 
 bably he had read of Mofes, as faithful in all his 
 houfe ; but the houfe of David., in the common fenfe 
 oi family, he mull have been acquainted with. In 
 this very paffage, David fays — JVho am /, O Lord ! 
 and what is my House, that thou haft brought me 
 hitherto ! And this was yet a fmall thing in tloy fight \ 
 but thou haji fpcken alfo of thy fervant^s house for a 
 great while to come. The houfe therefore, fpoken of 
 here, as to be built by God ; or by fome defcendant 
 
 from 
 
3i8 S E R M O N I. 
 
 from David, whom God would raife u^ after David- 
 was dead — might be a figurative houfe, or family : 
 and it mufi be lb, becaufe it is here exprefsly laid, 
 that this houfe was to be ejlahlifljed for ever. By this 
 fon of David therefore, namely the MefTiah, might 
 God raife up an houfe infinitely magnificent; the 
 houfe, or family of Jefus; the /(?wp/f of Chriftianity : 
 a building this, far greater, and more auguft, than 
 that of Solomon in all its glory. 
 
 Should fuch an application of the words houfe, 
 and building, and temple, appear at allftrange; let 
 us recoiled: the language elfewhere in the 0/^as well 
 as in the New Teftament. See particularly what 
 Zachariah prophecies of the houfe, or building by 
 the Messiah; and as pertinently as if he meant to 
 explain this very paffage. ^ Behold the man, whofe 
 name is riD^ the branch ; and he fiall grow up out of 
 his place, (VfinDDT and from under him), and he 
 
 SHALL BUILD THE TEMPLE OF THE LORD. EvEN 
 HE SHALL SURELY BUILD THE TEMPLE OF THE 
 
 Lord, and he fhall bear the glory 1^T\ &c. And 
 they that are afar off ( the Gentiles) JJjall come, and 
 
 build in the TEMPLE OF THE LoRD. The NcW 
 
 Teftament is equally ftrong with the Old. We read 
 in I Pet. 2, 5,6 2> alfo (ye Chriftians) as lively 
 ftones, are built up a spiritual house — (Chriil;) 
 being the chief corner fione. Know ye not, faith St. 
 Paul, that ye (Chriftians) are the Temple of God? 
 
 — The temple of God is holy, which Temple Te are. 
 
 — Te are //&<? Temple of the living God; ye are God's 
 
 * Zech. 6j 12, 13. 
 
 Building. 
 
S E R M O N I. 319 
 
 Building. — Mofes was faithful in all his House, 
 as afervant j but Chriji as afon^ over his own House : 
 WHOSE House we are — And laflly : — Now there- 
 fore ye are of the houfhold of God\ built upon the 
 FOUNDATION of the Apoftks and 'Prophets^ Jsfus 
 Chrifi himfelf being the chief corner fione. 
 
 From the preceding oblervations on the pro- 
 mile of God to David, concerning the Messiah, 
 and him only^ there arifes this inference : — That 
 we be very cautious, in advancing the dodlrine of 
 A double fenfe of fuch profhecies in the Old Tefiament, 
 as were meant to defcribe the Mefliah. As to de- 
 liverances ; it is allowed, that one may fhadow forth 
 another^ becaufe a lefs may give fome idea of a 
 greater — and therefore, that the deliverance of 
 the Jews out of Egypt, or from Babylon, may fha- 
 dow forth the deliverance of all Mankind from 
 fn, and death, by Jefus Chrift. 
 
 But the cafe is widely different, as to the perfon 
 of the MefTiah — his office vf2iS fmgular — his cha- 
 rafler had no parallel — and he was to be known, 
 and proved, to be different from all other men, by 
 a fet of prophetic marks, dcfcriptive of him, and 
 of him only : which ^tt of marks, the more they are 
 applied to others, the lefs they can prove with re- 
 gard to him •, and indeed, if almofl: all of them are 
 to be applied to others, they can with regard to 
 him prove little, if any thing at all. 
 
 In particular, as to the important pafTage now 
 before us : fince the whole cannot be taken in a 
 
 double 
 
J20 S E R M O N I. 
 
 double fenfe, let us confider it, as meant of one 
 fubjed only. 
 
 If then our common tranflation of this meflage 
 from God be juft •, the fon here promifed could be 
 only Solomon : confequently, the Meffiah is exclu- 
 ded. If the tranflation now offered be juft ; the 
 fon here promifed could be only the Messiah, 
 So that, eitiier way, this at lead muft be a pro- 
 phecy intended in one ftngle fenfe. 
 
 The New Teftament fends us to the Old for 
 the teftimonies concerning Jefus\ for all thofe defcrip- 
 tive marks, which were to prove him the true Mef- 
 fiah : and which were of courfe to conftitute one 
 great proof of the truth of Chriftianity. But, what 
 would become of this proof; if the prophecies were 
 all primarily meant of other perfons •, and only fecond- 
 arily, or ultimately^ of the Messiah ? For, fuch a 
 fecondary fenfe being only difcoverable in the New 
 J'ejlament ; the truth of the New Teftament muft 
 be firft proved, before fuch fecondary fenfe can be 
 admitted: and then, of courfe, Chriftianity is pro- 
 ved without the afliftance of fuch prophecies. 
 
 It is therefore no wonder at all, that the unbe- 
 liever fhould aflert — that Jefus is not primarily 
 foretold any where •, and that fuch a promifed perfon 
 has no LITERAL foundation in the Old Teflament, Yet 
 furely, it muft create fome wonder, that Chriftians 
 fhould undefignedly countenance (fome in a lefs, 
 fome in a greater degree) this favourite principle of 
 infidelity. JBut, as this do6lrine has a direct ten- 
 dency 
 
S E R M d N L 321 
 
 dency to weaken the evidence for Chriftianityj 
 there muft ht fome general reafon, which has led many 
 AVife and good men to allow what they could not 
 approve of. And this reafon has been — the difficultyj 
 or rather the apparent impoflibility, of their applying 
 folelyto Chrijl fome Prophecies in the Old Teftament, 
 fo applied in the New. Now this difficulty has been 
 founded on the wrong ideas of every thing being ex~ 
 prejfed rightly in the 'Text and Verfion of the Old Tef- 
 tament; or, on the incapacity of fuch readers to 
 difcover and correft the miftakes. That there are 
 great miftakes in our prefent Verfton^ has been proved 
 hy four important inflames in this one Difcourfe. 
 And, as to the other and higher fource of error, 
 the variation of fome words in the original^ even in 
 the Prophetic parts, and in places materially affec- 
 ting the fenfe ; proofs of feveral fuch inftances will 
 be loon communicated to the public. If then the 
 obfcurity, now fo vifible in fome of the chief Pro- 
 phecies concerning Chrifl, be in fadl owing, partly 
 to the errors in our common Text^ and partly to 
 the errors in our common Verfion \ — and if it is for 
 the honour of this place to have manifefted/^<:«//i?r 
 zeal for refloring the purity of the original-^ may ic 
 foon have a large fhare in the general honour of cor^ 
 reeling our tranflation likewife ! 
 
 \x\ the mean time may we, taught as we are in 
 the New Teftament to look for Christ, and him 
 cnly^ in the Prophecies of the Old Tellament rela- 
 tive to the Meffiah, may we in fuch wife read, 
 mark, and learn, as to find him^ who is the way^ 
 X the 
 
322 
 
 SERMON I. 
 
 the truth, and the life ; him, who was, and is— . 
 The Son of God — The Son of Abraham — 
 The Son of David — The Truj Messiah, and 
 Saviour of Mankind. 
 
[ 323 ] 
 
 SERMON IL 
 
 Hebrews X ; the 5'^, 6'^, and part 
 
 of the 7*^ verfes. 
 
 5. Wherefore^ when be comet b into tbe world, 
 
 be faith, Sacrifice and offering thou 
 wouldeji not, but a bod^ haft thou pre^ 
 pared me : 
 
 6. In burnt-offerings and facrifces for fn 
 
 thou haji had no pleafure ; \ 
 
 7. ^hen faid I, Lo ! I come, ■ 
 
 ST. Paul afllires us, that all Scripture is givejt hy 
 infpiration of God 3 and is profitable for do5lrine, 
 fgr reproofs (rather confutation), for corre^iotiy for 
 inftru5lion in righteoufnefs. 
 
 The contents of the whole book of Revelation 
 
 could not have been fummed up more concifely, 
 
 and yet more clearly, than in thefe four articles. 
 
 The DoSfrines, we are to receive as true, is the 
 
 X a fifft 
 
324 S E R M O N ir. 
 
 firft article ; and the fecond, the Do^rines we are 
 to rejeft as falje : the Vices y we are to corre£f, is 
 the third article ; and the fourth is the Virtues^ we 
 are to cultivate. 
 
 A right faith then is taught here, as the pro- 
 per foundation of a right pra5fice. The firft gene- 
 ral article, in which holy Scripture is here faid to 
 be profitable y is the Do^rine, which it contains. 
 And yet, even this article is not introduced by the 
 Apoftle, without previoufly afferting The Divine 
 Jnfpiration of Scripture. 
 
 It muft therefore be an excellent rule for /Zj^ 
 man of God, who, as fuch, is defirous of being 
 perfe^y and throughly furnijhed unto all found doc- 
 trine, as well as all good works, to have this Apof- 
 tolical arrangement carefully in view : that fo he 
 may confult the honour, the dignity, and the cer- 
 tainty of Scripture, by advancing nothing as even 
 likely to be true, which tends to invalidate the rea- 
 Joningy and . of courfe to /hake the authority y of an 
 Evangelift, or an Apoftle. . 
 
 The Author of the Epiftle to the Hebrews, 
 generally allowed to have been St. Pauly advances 
 in the chapter from whence my Text is taken fuch 
 dodtrine, as feveral Writers have been pleafed 
 (either in plain words, or by confequence) to deny. 
 And it has appeared to other Writers, that a de- 
 fence of this chapter is very difficult, if not quite 
 impofTible. 
 
 And what now Ihould be the confequence of 
 refledions, like thefe i . refledions caft upon fo 
 
 mafterlv 
 
S E R M O N II. 325 
 
 niafterly a writer, as well as fo diftinguiflied an 
 Apoftle : as if he, who was an Hebrew of the He- 
 hrews^ and brought up at the feet of Gamaliel^ could 
 have been unacquainted with his Hebrew Bible! 
 Or as if fo exadl a reafoner, as well as fo good a 
 man, could be convided of ufing a falfe argument 
 in fupport of a true doftrine ! What, I fay, fhould 
 be the confequence; but that thofe, who z.it fetfor 
 the defence of the gofpel, fhould give the more earnefi 
 heed on fuch an occafion : and confider with parti- 
 cular attention — what it is St. Paul here afTerts — 
 how he reafons upon the affertion — and whether 
 the Apoftle's argument, and confequently the Apof- 
 tle himfelf, be not here juftly defenfible. 
 
 An enquiry, tending to eftablifh the authority 
 of St. Paul, in quoting from the Old Teftament an 
 important paflage as relating to the Incarnation of 
 Chriji^ will fcarce appear at any time, certainly ic 
 will not at prelent appear, unjeafonahle. For when 
 can we, more properly, vindicate to our Apoftle 
 the honours illuftrioufly his due ? When confirm 
 one another, fo feafonably, in our belief of his in- 
 fpiration ; as on this day, facred to his fame ? 
 
 At prefent therefore I propofe 
 
 Firfl : to flate, what is the fubjedof St. Paul's dif- 
 courfe in this chapter ; and 
 
 Secondly: to what purpofe he quotes the celebrated 
 palTage from the fortieth Pfalm : 
 
 X 3 Thirdly: 
 
326 S E R M O N li. 
 
 Thirdly^: to confidei' the particular pafTage thus 
 quoted, as it ftands in the Pfalm ; and 
 
 Laftly : to fhew, that the affirmation of the Apoftle 
 concerning thefe words, as fpoken by the Mef-- 
 fiah, is by no means inconfiflent with the Pfalm 
 itfelf: becaufe the objedions, which now lie 
 againft itj may be fatisfaftorily removed. 
 
 Firft then, as to the fubje5l of the ApoftUs dtfcourfe^ 
 in the chapter, from whence the Text is taken. 
 
 This was — that, from the nature of the fervice 
 under the law of Mofes, it muft appear, that that 
 law was not able, of itfelf, to perfe5i the worfhip- 
 pers of God — that the legal facrifices were only 
 Jhadows of fubflantial good things, then future — 
 that, only fhadowing forth future bleffings, they 
 were not what God principally aimed at, and took 
 pleafure in; though God bad indeed commanded 
 them — but that thofe Ihadowy reprefentations^ 
 which it was neceflary fhould be often made, were 
 all to ceafe, when the fubftance itfelf appeared ; as 
 foon as that great facrifice of the Messiah had been 
 offered : fmce it was from their relation to him, that 
 thefe typical rites derived the virtue and efficacy 
 belonging to them. 
 
 The law (fays he) having only a Jhadow of good 
 things, cannoty (even by its principal facrifices, by 
 thofe offered yearly on the great day of atonement), 
 make the comers thereunto perfeSi — For it was not pof- 
 
 fible 
 
SERMON II. 327 
 
 ftbk (he adds) that the blood of hulls and of goats Jhould 
 take away Jin ; i.e. by any virtue of their own, and 
 by any other efficacy than their fliadowing forth the 
 facrrfice of Chrift: which former were therefore to 
 ceafe of courfcj when the latter Ihould in the ful- 
 nefs of time take place. 
 
 Having in thefe few remarks ftated the Apoftle's 
 fubje(5t, I proceed to ccnfider, 
 
 Secondly, to what purpofe he here quotes the 
 words of the Pfalm. Let us juft recoiled, that his 
 point was — the infufficiency of the Mofaic facrifi^ 
 ces, of themfelves, to recover God's favour : con- 
 fequently, that thefe muft ceafe, when Chrift, whofc 
 death they reprefented, was himfelf facrificed for 
 us. 
 
 Now, as the abolition of animal facrifices greatly 
 'affcded the honour of the law of Mofes, upon the 
 miftaken prejudices of the later Jews ; St. Paul, 
 writing to thefe Jews, thought it abfolutely necef- 
 fary to confirm his dodrine from the Old Tejiamenty 
 the divine authority of which thofe Jews allowed. 
 And furely it was impoffible, that any part of the 
 Old Teftament could confirm his dodrine more 
 fully, than the following palTage of the Pfalm — 
 Sacrifice and offering thou wouldejl not, but a Body 
 DIDST THOU PREPARE FOR ME \ in bumt-offerings 
 and facrifices for/in thou hadji no pleafure ; then faid I, 
 ho ! 1 come : in the roll of the book it is written ( or 
 prophecied) concerning me. To do thy willy God 
 
^28 S E R M O N II. 
 
 (^c. where, after quoting fufficient for his purpofe, 
 he breaks off, without finilhing the laft fentence 
 which is — 'To do thy will, God, is my delight. ^ 
 
 Now, as nothing of this kind was foretold in the 
 law, or written in the roll of that book^ concerning 
 any perfon hm the Mejfiah; and as no other perfon 
 ever catne into the worlds to fet afide the ufe of ani- 
 mal facrifices, but the Mejfiab only, who was to 
 fuperfede all thefe by the one facrifice of himfelf: 
 fo, to make him capable of this, it was necelTary 
 that he lliould have a body of his own to offer up. 
 A body therefore was prepared for him ; not indeed 
 by man, but by God himfelf: for Chrift was born 
 of a Virgin^ (and ftridly therefore the feed of the wo- 
 man), through i\\Q mir2iCu\ous power of God. In that 
 body of flefh he fuffered and died ; fetting afide 
 thereby all the preparatory and reprefentative facri- 
 fices of brute creatures. Thefe indeed, as a tem- 
 porary fervice, God had required, and muff have 
 taken pleafure in^ fo long as they were intended by 
 him to laft: which therefore was the firfi will of 
 God. And Chrift, by offering up his own body, 
 agreeably to the good pleafure of his father, efta- 
 blilhed thefecond will of God, in making atonement 
 for mankind, once for ail. 
 
 The Apoftle therefore comments on the Pfalm 
 thus — Jbove when he faid, Sacrifice, &c. thou didfi 
 not require, or delight in, (i.e. any longer), then faid 
 he, Lo I I come : to do thy IVill, O God, &c : he ta- 
 keth away thefirjl, (the/r/? will, or appointment of 
 
 Qqp, 
 
SERMON II. 329 
 
 God, by the law), that he may ejlablijh the fecond 
 (the fecond will, or appointment of God by the Gof- 
 pel) : and then the Apoftle adds — By the which will 
 ( the fecond) we are ffMiifiedy through the offering of 
 the body — ' the body — of Jefus Chrift, once for all. 
 
 I fliall add here two fhort remarks on this pafiage 
 of the Apoltle. The firft is — that the word for 
 body, (in the paflage a body didji thou prepare for ine\ 
 which feems to be there neceflary to St. Paul's ar- 
 gument, is his true and genuine word ; as appears 
 from all the Greek copies of this Epiftle, confirmed 
 by all the antient verfions. And it derives addi- 
 tional confirmation from verfe the tenth ; where the 
 word is repeated — through the offeri?ig of the body 
 of Jefus Chrifi. Nor is this at all contradidory to 
 other pafTages, which fpeak of our redemption by 
 Chriji's blood ; for furely that blood mull be the 
 blood of that body. Chrift himfelf fpeaks of his 
 body, as given for us : St. Peter fays, that Chrijt bore 
 our fins in his body : and St. Paul, elfewhere — that 
 Chrifi hath reconciled us by the body of his flefh. 
 
 The other remark is, that the Aportle here di- 
 rectly and pofitively affirms, (and fhall not we be- 
 lieve him ? ), that the words [ Sacrifice, &c. thou 
 wouldeft not •, thenfaid /, Lo ! I come] that thefe are 
 the very words of the Messiah ; and therefore muft 
 have been prophetically meant and intended for 
 the Meffiah by the Pfalmift. For the Apoftle's 
 words are extremely remarkable ; JVhen He cometh 
 into the world. He faith. Sacrifice, &c. thou wouldeji 
 
 not — Lo ! I COME. 
 
 Ail 
 
330 SERMON II. 
 
 All this feems rational and confident ; indeed fo 
 clearly rational, and fo entirely confident, that pro- 
 bably no objedion would ever have been made to 
 the Apoftle's reafoning here ; had it not been very 
 difficult to reconcile what is here quoted, with the 
 words now found in the Pfalni. 
 
 I proceed therefore, thirdly, to confider the paf- 
 %e, as it ftands in the Pfalm itfelf : and this I Ihall 
 endeavour to do as plainly, as the nature of the fub- 
 jea; will allow. 
 
 Theprefent Hebrew words are thus exprefled in 
 our lafl (which is the Bible) tranflation. 
 Samfce and offering thou didji not defire j 
 
 MINE ^AK^haji thou opened: 
 lurnt offering and fin- offering hajl thou not required. 
 
 "Then [aid I, Lo, I come: 
 in the volume of the hook it is written of me : 
 
 1 delight to do thy will, &c. 
 
 Now here the words agree with thofe of the A- 
 poi^le ; excepting in the fecond claufe, where the 
 variation is indeed very confiderable : for the words, 
 which the Apoftie quotes, asfignifying hut {or then) 
 a body didJi thou prepare for me^zx^ here rendered,( what 
 indeed they do not fignify), mine ears hafi thou. 
 opened. How widely different foever thefe two render- 
 ings may appear in Englilh ; yet, with the variation 
 of only a fmall part (at the bottom) of three adjoin- 
 ing letters, the prelent Hebrew words would exprefs 
 
 the 
 
SERMON ll. 331 
 
 the very fenfe of the Apoftle \ which now they evi- 
 dently do not. So that either the Apoftle has mf~ 
 quoted^ if the Hebrew words were in his days what 
 they are 7iow j or elfe^ the Hebrew words are not 
 now what they were in his days: but the Hebrew 
 Text muft have fince fuffered fome alteration herCj 
 as it has in many other places. 
 
 It has indeed been afferted, that St. Paul might, 
 and did, adopt the words of the Gr^^/^x'^ry7o«; though 
 he faw, that the fenie of that verfion was here 
 widely different from that of the Hebrew Text. 
 And what has been thus advanced by fome, has 
 been admitted by others •, yet poffibly neither ad- 
 vanced, nor admitted, for any better reafon, than 
 as being the only foUition which occurred : and as 
 if an account, though very unfatisfadtory, was pre- 
 ferable to none at ail. 
 
 But, is it reafonable to fuppofe — can it be for 
 the intereft of Chriitianity to admit — that either 
 Chrift himfelf, or any one of his Apoftles, ever 
 quoted out of the Old Teftament what was not in 
 it — quoted, as being there, what was not there ; 
 • either in words exprefs, or in fenfe equivalent ? And 
 yet fuch differences there are, at prefent, between 
 fome of the quotations in the New Teftament, and 
 the paftages themfelves as found in the common 
 Hebrew Text. 
 
 But I do not fo ill confult the honour of St, 
 Paul, as to fuppofe it poffible, that he could adopt 
 the words of a tranjlationj where falfe j and yet, 
 
 reafon 
 
332 S E R M O N II. 
 
 reafon upon them as true, and pur them into the 
 very mouth of Christ Himself. Admit but this 
 principle j and there follows neceffarily this conclu- 
 fion ^ that, either the word in St. Paul has been 
 corrupted, or elfe a part of three letters in the Pfalm • 
 and if we attend carefully, the cafe will be clear in 
 favour of the New Teftament. 
 
 The word body in the Epiftie is confirmed (as 
 far as appears) by all the Greek copies, and by all the 
 mtient verfions, of this Epiftie j the word makes 
 excellent Jenfe here, as Greek j and it is in perfedl 
 harmony with the context. 
 
 Whereas the word in the Pfalm, rendered ears, 
 (mftead of hody), even though it fl-.ould be (which 
 IS not yet certain) found in all the prefent Hebrew 
 copies, does not make fenfe where it now ftands ; is 
 not capable of a regular conflruaion, as Hebrew, 
 does not agree with the context ; and is contradic- 
 ted by almoft all the antient verftons, which even here 
 m the Pfalm confirm the reading of the Apoftle. 
 So many and fo ftrong would thefe authorities be 
 found, if they were produced at large, and permit- 
 ted to appear in their full force; that probably but 
 little oppofition would have been made to the con- 
 clufion before drawn; had not fome objedions, 
 much more powerful, and which have generally 
 been thought infuperable, arifen from other parts 
 of this Pfalm. 
 
 Thefe objedlions therefore I proceed, lajily^io point 
 out, and (I hope) effeaually to remove; in order 
 
 to 
 
S E R M O N II. 233 
 
 to (hew ihe confifient propriety of the Pfalm^ when con- 
 fidered as containing the words oUhe Mejjlah^ agreea- 
 bly to the Apoftle's affcrtion. 
 
 One great objecftion is this — If the words, quo- 
 ted by St. Paul, are the words of the Mejfiah \ his 
 mull be alfo the words before and after the quota- 
 tion, becaufe there is no change of the fpeaker. 
 But, fay the objedtors, the latter part of the Pfalm 
 cannot have been fpoken by the McfTiah ; becaufe 
 He could not fay, or be prophetically reprefented as 
 faying, — Mine Iniquities have taken hold upon 
 me — they are more in number than the hairs of my head; 
 therefore my heart faileth me. 
 
 It is alfo objeded, that feveral other expreffions 
 in the latter part of the Pfalm, wijhing defiru5lion to 
 enemies^ are quite inconfiltent with the true charac- 
 ter of Jefus Chrift. 
 
 And it is objedled flill farther, that the begin- 
 7iing and end of the Pfalm are fo far from agreeing 
 uniformly to any one perfon, that they 2cct flatly in- 
 confijlent ; the former being a thankfgiving for a de- 
 liverance out of all trouble \ and the latter being a 
 prayer from one under fo much trouble^ as to be al- 
 moft in defpair. 
 
 Now, with regard to thefe three obje(5lions: though 
 it fliould be poffible to remove the firft (as I think 
 may be done) by rendering the word mine afflic- 
 tions, which is now rendered mine iniquities — and 
 tf it were poffible to remove the fecond objedion, 
 by rendering fome of the other words, not as wiffj- 
 
 t 
 
334 S E R M O N II. 
 
 ing^ but as FORETELLING, the deJlru5iion of enemies 
 — yet I apprehend the third and laft objedlion to be 
 decifive, upon the prefent ftate of this Pfalm. 
 
 Had this pfalm been formed like the twenty-fe- 
 cond, which contains alfo the words of the Meffiah j 
 defcribing him firfl z^fttffering, and praying for de- 
 liverance j and afterwards as delivered^ and full of 
 praife : had this fame been the plan here, then had 
 this Pfalm (fo far) been, like the other, natural and 
 7iahle, But, that the firft fen verfes here fhould def- 
 cribe Chriji^ as delivered from his fufferings •, nay, as 
 brought up out cf the pt^ namely in his rifing from 
 the grave, and as fet upon a rock for ever, fafe from 
 all fuffering ; and yet, that he fliould clofe this nezv 
 fong of praife, clofe this very triumph, with repre- 
 fenting himfclf as even then compajfed about with evils 
 number lefs, and ]\^?i finking under them — this appears 
 to be impoffible; fo clearly inconfiftent this with 
 every principle of compofition, and indeed with com- 
 mon fenfe, as fcarce to be imagined of any common 
 writer : much lefs, of the facred poet David ; and 
 yet, behold, a greater than David is here — for it 
 
 is a fong of THE MfiSSIAH ! 
 
 But as to this, and every other objec5lion againft 
 the former part of this Pfalm, as being a fong of 
 Chrifl, on account of the latter part ; and as to the 
 impoffibility of afcribing this latter part, with the 
 former, to any one perfon, as fpeaking the whole at 
 iiny one time : all fuch objedions will probably be 
 removed to fatisfadion by obferving — that this 
 
 Pfalm 
 
S E R M O N II. 335 
 
 Pfalm is now made «/> r/ two psalms j and two 
 Pfalms certainly may be applicable to different per^ 
 fans. 
 
 The feven lad verfes originally made a diftin6t 
 Pfalm •, compofed by a perfon under heavy diftrefs, 
 and imploring immediate affiflance. Now Pfalm 
 THE SEVENTIETH is the vcry conclufwn of this for- 
 tieth Pfalm ; but with this difference, that the feven- 
 tieth Pfalm is preferved complete at the end of the 
 fortieth — whereas the feventieth itfelf wants the be- 
 ginning j for the firft words now (very aftonilhing- 
 ly ! ) fignify — 
 
 O God, to deliver me. 
 
 The beginning therefore being wanting, at the 
 head of the feventieth Pfalm ; we muft learn hov," 
 much is there wanting, by confulting Pfalm the 
 fortieth. If then we allow the five laft verfes there 
 to belong to a feparate Pfalm ; we (hall fee, that the 
 thirteenth verfe, which prays for deliverance, muft 
 have been preceded by the twelfth, which mentions 
 the evils to be delivered from •, and that the twelfth, 
 beginning with for, muft have been preceded by 
 verfe the eleventh : and there we have what begins 
 this feventieth Pfalm, with an invocation and addrefs 
 to the Lord. So that the laft feven verfes of this 
 fortieth Pfalm are quite a different compofition; 
 and very improperly fubjoined to the other ten 
 verfes. 
 
 Several accidents of the fame kind have happened 
 elfewhere -, making two Pfalms out of one, and one 
 
 Pfalm 
 
33^ S E R M O N II. 
 
 Pfalm out of two. Thus, what are now the nintb 
 and tenth Pfalms in the Hebrew, are but one Pfalm 
 in the Greek verfion ; and what is now Pfalm the 
 hundred and forty-feventh in the Hebrew, is in the 
 Greek two Pfahns. Thus again, it may be proved 
 from many MSS. as well as the compofition itfelf, 
 that what are now the forty fecond and forty-third 
 Pfalms were originally one Pfalm only. And it is 
 highly probable, that the improper feparation of 
 this forty -third Pfalm into a forty-third and a forty- 
 fecond occafioned, that the original forty-fecond be- 
 came the forty-firft — and then, as to the original 
 forty- firit -, fome joined it on at the end of the fortieth^ 
 whilfl others removed it to another place ; (perhaps, 
 to fill up a vacancy, owing to a fimilar miftake); and 
 thus it made, and makes ftill, Pfalm the feventieth. 
 
 Having feen it to be highly probable, that the 
 feven laft verfes, now added to the fortieth Pfalm, 
 are ^ diflin£i Pfalm^ and had at firft no connexion 
 v/ith the former ten verfes ; let us fee now, v.'hecher 
 the whole of what is properly the fortieth Pfalm be 
 not a prophetical Hymn of the Mejfiah — as St. Paul 
 affirms of the part^ which he has quoted. 
 
 When this Pfalm (hall be thus properly attended 
 to, as containing ten verfes only ; the determination 
 (I apprehend) mufl be — that it belongs to the Mef- 
 ftahy and can belong to no other perfon. It feems 
 clearly to be meant as a fong of praife from Chrifi, 
 at his refurre^ion ; after he had put an end to other 
 
 bloody 
 
SERMON II. 237 
 
 bloody facrifices by his own death •, and when God 
 had brought him up cut of the horrible fit, and fet his 
 feet upon a rock^ ejlahlifjjing his goijtgs. As he had, 
 during his fufFerings, offered up prayers and fongs 
 of fupplication \ fo now, God had put into his mouth 
 a new feng, not of prayer, but oi praife^ a facred 
 fong of triumph and thankfgiving. 
 
 He declares, that men ought to learn from that 
 amazing event (meaning his ovjn refurre^iori) the 
 bleffednefs of trufiing in Jehovah — that the contri- 
 vances of Jehovah's love were not only wonderful, 
 but alfo numberlefs — though he could not therefore 
 recount them all, yet he would not conceal the afio- 
 nifliing fcheme of Man's Redemption, which 
 he himfelf had accomplifhed, by offering up that 
 body, which God had prepared for him— that he 
 had declared his perfedt readinefs to perform the 
 ivill of God, in doing and fuffering what was zvrit- 
 ten prophetically concerning him — that he had pub- 
 li/Jjed righteoufnefs (everlafting righteoufnefs) by the 
 Gofpel difpenfation — and that he would continue 
 ftill more and more to proclaim God^s faithfidnefs 
 and falvation to the great congregation ; or, as fome 
 tranllate, to many a congregation. For fmce many is 
 frequently put iox all (as in TJai.^^; 12, he bare the 
 fin of many) there feems to them a beautiful oppofi- 
 tion intended here, as well as in Pfalm the 2id, 
 between the one local congregation of the Jews^ and 
 the univerfal affemblies of Chrijiians over all the earth. 
 Bur, as the great congregation may fignify the uni- 
 verfal congregation of Chrijiiajts ; perhaps that phrafe 
 may be here continued with great propriety. 
 
 Y Havin.e 
 
33S S E R M O N 11. 
 
 Having thus {hewn the nature of St. PauFs 
 reafoning in the "Tenth Chapter of the Epijile to the 
 Hebrews — having vindicated the pertinency of his 
 very celebrated Rotation j there made — and hav- 
 ing freed the fortieth TJalm from what had hitherto 
 prevented the juft application of it to the Mejfiah 
 — I IhalL conclude this Difcourfe with offering 
 (what feems to be) an exadl tranjlation of this im- 
 port ant TJalm. 
 
 Psalm XL. 
 
 Ver. I. With earnefi expeSlation I looked unto Jehovah ; 
 and he hath inclined unto tne, and heard my cry. 
 
 2 . And he hath brought 7ne tip out of the horrible pit, out of 
 
 the deep mire ; 
 and he hath fet my feet upon a rock, he hath ejlablijhed my goings. 
 
 3 . And he hath put in my mouth a nevj fong, even praife to 
 
 our God ; 
 many Jhall cotifder it, and fear ; and put their truji in Jehovah. 
 
 4. Blejjfed is the man, n.vho hath fnade Jehovah his confidence ; 
 and hath not turned to the proud, and to the folloivers of impojlure. 
 
 5. Manifold are thy nvorks, O Jehovah, my God / 
 
 thy ivonders and thy contri-zances there is no recounting unto thee : 
 I ni:ould Jheiv, and declare them ; but they are great beyond number. 
 
 6 . Sacrifice and offering thou didfi not delight in ; 
 THEN A BODY DIDST THOU PREPARE FOR ME : 
 
 Burnt-ojfering and fin-offering thou didfi not require ; 
 
 7. Then f aid I, Lo ! I cofne ; 
 
 in the roll of the book it is nuritten coticerning me. 
 
 8 . To do thy 'will, O my God, is my delight ; 
 yea, thy lanju is in the tnidfi of 7ny affeaions. 
 
 9. / ha've publijhed right eoufnefs in the great congregation ; 
 lo f my lips J -xvill -not refrain : 
 
 thou, O Jehovah, my God, knovjefi. 
 
 10. Thv right coufiiefs ha've I not hidden in the midfi of my heart ; 
 thy faithfulnefs and thy falvation ha've I not concealed : 
 
 I have declared thy mercy and thy truth to the great congregation. 
 
[ 339 ] 
 
 SERMON III. 
 
 I 's A I A H IX ; ver. 5, and 6. 
 
 5. For every battle of the warriour is with 
 
 confufed noife, and garments rolled in 
 blood', but this fiall be with burning 
 •and fuel of fire. 
 
 6. For unto us a Child is born,' unto us a 
 
 Son is given -, and the governmejit fiall 
 be upon -his Jhoulder : and his name flmll 
 be called Wonderful — - Counfellor — T'he 
 77iighty God — T'he everlafting Father — 
 T!he Prince of Peace, 
 
 WE are told by St. Luke, that our bleffed 
 Saviour, on a very important occafion, 
 beginning at Mojes and all the Prophets, expounded 
 in all the Scriptures the things concerning himjelf. 
 And it is no wonder, that they, who heard fuch a 
 teacher, upon fuch a fubjeft, jfhould afterwards 
 fay — Did not our heart burn within us, while he 
 cpened to us the Scriptures ? 
 
 Y - Wc 
 
340 SERMON III. 
 
 We are fometimes apt to wifh, that we ourf elves 
 had been pefent at this infallible explanation of 
 Mofes and the Prophets : or, at leafl, that the par- 
 ticulars of a difcourfe fo highly interefting had been 
 written for our inftrndion. In either of thefe cafes, 
 we fhould (I am fully perfuaded) have found the 
 words oftheText among thofe very Scriptures, which 
 Chrift expounded concerning himfelf : and we 
 fliould then have feen the dired tendency, and the 
 clear connexion of every link in the chain of this 
 Prophecy. 
 
 But we are left (for wife reafons no doubt) to 
 enquire andfearch diligently into the meaning of this, 
 and of fome other pafiages, which propbefted of our 
 falvation by Chrift •, left to fearch what, and what 
 manner of things were revealed unto the Prophets, 
 and have been by them recorded, concerning the 
 Mejftah. And if his humiliation.and glory be things, 
 which the Angels defire to look into \ well may we con- 
 clude it our duty, to confidcr with care all the paf- 
 fages prophetically defcriptive of him. I call it our 
 duty, to confider all thefe pa-jfages with care : for cer- 
 tainly, where any Scriptural matters are of parti- 
 cular moment, and yet attended with no fmall dif- 
 ficulty, there every Chriftian fhould earneftly wifh 
 to underftand: and, more efpecially, every teacher 
 of the Gofpel, who is both to underftand, and to 
 explain. 
 
 On the fubject of Prophecy, however important 
 in itfelf, there have been various miftakes ; and 
 
 iwo^ 
 
SERMON III. 341 
 
 two, which are oppofite to each other; leaving 
 truth in the golden mean, as ufual, equally remo- 
 ved from both. The one extreme is — that of find- 
 ing Chrift almojl every where in the Old Teftament ; 
 and the other is — the finding h\m fcarce anywhere: 
 and I apprehend, that the difguft, naturally arifing 
 from the former opinion, has encreafed the latter. 
 For, whilft one fays — Lo, hefe is Chrift ; and ano- 
 ther, Lo, he is there ; and both pretend to find him 
 in paffages, where common fenfe determines that 
 he could not have been intended : others, revoking 
 at thcfe abfurdities, will fcarce own Chrift to be 
 meant where he really is. And, whether owing to 
 this alone, or to whatever other concurrent caufe, 
 the event feems to have been — that Chrift is not 
 now feen and acknowledged in feveral pafTages of 
 the Old Teftament, where He, and perhaps He 
 alone, is the perfon fpoken of. And, with every 
 man of this opinion, it can be no wonder at all, 
 that Chrift, beginning at Mofes and all the Prophets ^ 
 expounded in all the Scriptures the things concerning 
 himfclf. 
 
 It cannot be denied, that our Saviour and his 
 Apoftles appealed frequently to the Old Teftament 
 for proofs of his being the Mejfiah ; of his being 
 the true and the only perfon there foretold, as to 
 be the light of the Gentiles, and the glory of Ifrael ; 
 and of his being marked out with fuch very ftri- 
 king particulars of life, death, and refurre^iion y 
 as concentered all in himy and never met in any 
 
 other 
 
342 SERMON III. 
 
 other perfon. The conclufion, therefore, with 
 every Chriftian, is, that fuch Prophecies muft 
 have exijied^ and exifted plainly^ in the Old Tefta- 
 ment. And if fuch paflages do not appear at pre- 
 fent in their former fplendour ; if they do not ftrike 
 now^ with the fame clearnefs of evidence, and with 
 the fame power of convitflion, as they did 1700 
 years ago : it muft be our duty, to find out (if we 
 can) the caufes of this difference. 
 
 Now there are two general caufes, which may 
 have operated, iingly or together, in making palT- 
 ages obfcure at prefent, which formerly were clear; 
 and thefe are — either, that fome alteration may have 
 happened in the Hebrew copies — or elfe, if the text 
 be flill in fuch places pure, our tranjlation may not 
 exprefs the fenfe of the original. 
 
 Both thefe caufes have concurred, though in very 
 different degrees, in throwing deep fhades, and 
 even thick darknefs, upon the illuflrious Prophecy 
 referred to in my Text. I fay, in very different de- 
 grees ; becaufe, though the errors herein our tranf- 
 lation are neither few nor inconfiderahle^ there feems 
 to be no greater corruption here of the Hebrew 
 text, than the alteration of onefingle letter. And I 
 remark this, with the greater fatisfacElion, becaufe 
 it has been repeatedly alTerted, that ftrange dijloca- 
 tions and corruptions muft be here admitted : if we 
 would make the Prophet cohfiftent, and at unity 
 with himfelf. 
 
 It is, however, to mijlranflationi that we owe here 
 the chief incpi..uftencies, and that want of connec- 
 tion 
 
SERMON III. 343 
 
 tion fo very obvious to every man. Indeed, the 
 juftly celebrated Mr. Mede^ who has long led the 
 way to a true explanation of the paffage here in the 
 general^ has not at all touched upon the fifth verfe, 
 which contains the chief difficulty ; and by which 
 the connexion of the four firft verfes with the fixth 
 is now, m our tranflation, entirely deftroyed. And 
 yet, it is that very fixth verfe, which gives to this 
 Prophecy its principal glory ; and (lamps it with the 
 feal of heaven, in favour of the then future Mef- 
 fiah. 
 
 *Thofe Prophecies, which are generally allowed to 
 relate to Chrift, as they form one of the grand evi- 
 dences for the truth of Chriftianity, have ( and no 
 wonder) proved rocks of offence to the advocates for 
 Infidelity. And, in oppofition to this particular 
 Prophecy, it has been urged with great confidence 
 of boafting, that the rules of language forbid us to 
 Gonfider the Messiah as meant by the child here 
 faid to be born •, becaufe the Meffiah cannot he meant 
 in the other words immediately conyu£ied with them — 
 whereas, fay the objedlors, all is regular, all con- 
 fiftent, on fuppofition that the Prophet fpeaks here 
 of Hezekiah, or of his own fon, or of fame other 
 child of common extradtion, though defcribed with 
 uncommon magnificence. *> 
 
 But, the truth is — xki^t fever al circumftances in 
 this illuHrious Prophecy are by no means applicable 
 
 * Book I, Difc. 25 ; and Book 3, ad Cap.7. pag. 101,4.57. 
 '' Collins's Literat Prophecy^ pag. 140. 
 
 to 
 
J44 SERMON III. 
 
 any common child — that all the circumftances are 
 applicable to the Messiah, and fome to him 07ily. 
 And therefore it is no wonder, that our Church 
 hath feleded this very paflage, for the firfi lejjon^ 
 on the day facred to the nativity of Chriji. 
 
 It cannot therefore be ufelefs, to take a more par- 
 ticular view of this diflinguifhed Prophecy -, and ef- 
 pecially, to clear the connexion from thofe difHcul- 
 ties, which (it muft be confefTed) render fome parts 
 of it, inourprefent tranflation, quite unintelligible. 
 
 The Almighty is faid, in the midjl of judgment, 
 to remember mercy. In conformity with this charac- 
 ter, the holy Prophets^ the ancient melTengers from 
 God, if commiffioned to denounce vengeance on the 
 Jews, were commifTioned alfo to proclaim confola- 
 tion ; and frequently, to proclaim the latter at the 
 very time that they denounced the former. We. 
 therefore find the feverefl; threats mixed with the 
 moll reviving promifes : and in the fame prophetic 
 volume that we read. Behold the Lord will render his 
 anger with fury ; we read alfo. Comfort ye^ cornfort 
 ye my people, faith your God. 
 
 This interefting appeal both to the hopes and 
 fears of the Jewifh people, alarming them with the 
 approach of national miferies due to their fins^ yet 
 fupporting them with repeated promifes o^ the Mef- 
 fiah^ the chief glory of that people : this is the true 
 key to the general meaning of the Prophet, in thofe 
 paffages, which are immediately conne6led with the 
 
 Text. 
 
 St. Jerom 
 
SERMON III. 345 
 
 St. Terom has obferved, that Isaiah is not To 
 properly a Prophet^ as an Evangelijl. But yet, though 
 liaiahdid record, 700 years before the feveral events, 
 many prophecies wonderfully defcriptive of the 
 Meffiah's Birth, Life and Death ; in fome of which 
 paffages Poetry hath appeared in perfed beauty, as 
 well as Prophecy in perfed dignity ; and though it 
 hath been juftly remarked, that Ifaiah is oftner the 
 meflenger of glad than oi gloomy tidings : yet even 
 in his prophecies, vengeance and pity, juftice and 
 mercy, threatnings and promifes, fometimes meet 
 together. 
 
 From the beginning of the feventh chapter to 
 the end of the twelfth the Prophet defcribes the 
 fate of the Jews, with refped to the hoflile nations 
 round about them ; concluding with a defcription 
 of the Kingdom of the Mejjiah : concerning whom, 
 fome very remarkable prophecies are alfo interfper- 
 fed. Chapter the feventh defcribes the confterna- 
 tion of the Jews from the combined armies of Ifraei 
 and Syria •, with a promife of fafety to Jerufalem at 
 that time, and protecflion of the family of Davidy 
 till the birth of the Meffiah — who fhould be horn 
 of a Virgin, and be both God and Man. 
 
 But, though the fcheme then formed againft the 
 royal houfe of David fliould certainly be fruftrated ; 
 and though the two Kings, then advancing againft 
 Jerufalem, Ihould be themfelves cut off j and this, 
 in lefs time than the little fon of Ifaiah, then pre- 
 r<^nr, could grow up to know good from evil : yet, 
 
 fuch 
 
34^ S E R MO N III. 
 
 fuch was the impiety of Ahaz, and fo general the 
 wickednefs of his fubjeds, that the Prophet (at the 
 fame time) declares, they were to fuffer exemplary 
 punifhment -, and from the hands of thofe very Jf- 
 fyrians, to whom Ahaz was then about to apply for 
 a/fiftance againft his adverfaries. 
 
 Very fimilar to this is the mixed nature of the 
 eighth chapter, introduflory to the ninth from 
 whence the Text is taken. The deftruaion of the 
 kings of Ifrael and Syria now drawing nearer, than 
 at the time of the feventh chapter ; the eighth opens 
 with an account of another fon of the Prophet, called 
 by a name fignifying haften Jpoil; and it is declared, 
 that before this fon fhould be able to pronounce Fa- 
 ther, and Mother, the cities of Samaria and Damaf- 
 cus fhould be plundered by the king of Aflyria." It 
 then follows, that this AfTyrian, whofe afTiftance 
 Ahaz preferred to that of God himfelf, fhould enter 
 Judea as an adverfary •, and, like an over-flowing 
 ftream, reach even to the neck, i. e, advance to the 
 head and capital city of Jerufalem. But ftill, that, 
 as the land was Immanuel's, as it belonged to that 
 Mejftah, who was to be God with us •, he (the Mef- 
 fiah) fhould be for a fan^uary to thofe, who feared 
 
 " On this eighth chapter fee the excellent remarks of Mr. 
 Peirce [Heb, 2,13) from verfe five, &c. particularly, as to verfe 
 iixteen, to which verfe feems evidently to belong what now 
 begins verfe feventeen, not only in the Greeky but alfo in the 
 Jral?ic and in the Chaldee Par. See alfo on this eighth chapter 
 (JeiFery's) Review of the Controv. p. 124, &c. 
 
 the 
 
SERMON IIL 347 
 
 the Lord, and became his true difciples : whereas 
 to all thofe, who fhould rejeft him and his do6trine, 
 he (hould prove d^ftone of Jimnbling, and rock of of- 
 fence — words, exprefsly quoted of Chrift, in feve- 
 ral parts of the New Teftament. 
 
 The Prophet, having addreffed himfelf to the 
 Meffiah in verfe the eighth, in verfe the eighteenth 
 introduces the Meffiah fpeaking of himfelf and his 
 ^difciples ; as to be for ^gns and for wonders -, as re- 
 commending the doftrines they taught, by theftgnsy 
 and wonders, and miracles, which they performed. 
 After which he clofes the eighth chapter with the 
 moft expreffive defcription of that mifery, in which 
 the Jews were to be involved — for attempting to 
 confult the dead — for praftifmg the word rites of 
 the idolatrous heathens — for blafpheming that 
 God, whom they had forfaken — and for rejeding 
 that teacher, the Meffiah, whom God is reprefented 
 as having fent. And the fum of their mifery is, 
 that, looking towards Heaven, they faw nothing but 
 vengeance •, and, upon Earth, behold all was dif- 
 trefs and darknefs. 
 
 The eighth chapter being thus ended, the ninth 
 begins with the exultation and rapture of the Pro- 
 phet ; as if he then aftually faw the Light of the Gof- 
 pel, and the Sun of righteoufnefs then rifen with healing 
 in his wings. And his triumph opens with lookmg 
 towards thofe parts.of]ude2i, which were to be chiefly 
 honoured with the refidence, and enlightened by 
 the dodrine, of the Meffiah : and thefe were the 
 
 =• Not of his (Kaiah's) own fons ; as Collins, Grounds S.c. 
 
 northern 
 pag. 42. 
 
348 SERMON III. 
 
 northern parts, which lay moft expofed, and had 
 therefore fufTered moft from the incurfions df their 
 foreign adverfaries. 
 
 Verfe the firft (as numbered in our Englifh Bi- 
 ble) is at prefent tranflated, with a wonderful want 
 of fenfe, in the manner following— Never thekfs, the 
 dimnefsjhall not be fuch, as was in her vexation; when 
 ct the firjl he lightly affii5ied the land of Zehulun and 
 the land of Naphtali-, and afterward did more grie- 
 voufly affliSi her, by the way of the fea, beyond Jordan, 
 in Galilee of the nations. Perhaps the true fenfe of 
 the original may be expreffed thus — 5«/, darknefs 
 is not there, where there hath been dijirefs. As the 
 FORMER TIME MADE VILE the land of Zebulm, and 
 the land of Naphtali-, fo the latter time hath 
 MADE IT HONOURABLE : by the way of the fea, be- 
 yond Jordan, Galilee of the Gentiles. Then follows 
 verfe the fecond — r^^ people (rather this people) 
 that walked in darknefs, have feen a great light ; they, 
 that dwelt in the land of the fhadow of death, upon 
 them hath the light fhined. 
 
 After this partial view of the mighty bleffing, 
 the Prophet congratulates the whole nation ; all thofe 
 Jews, who waited for redemption, and rejoiced at 
 the publication of the Gofpel. To all of thefe this 
 publication was indeed glad tidings, and of great joy ; 
 Joy, fays the Prophet, great as that of Harveft ! 
 Joy, fays he, great as that oi Victory ! —great, as 
 that of Plenty, fecured by ?eace — as that of Riches, 
 acquired by the Spoils of thofe who wanted to plun- 
 der and to enflave. 
 
 But 
 
SERMON III. 349 
 
 But though the latter part of this verfe clearly 
 exprefles moll abundant joy ; yet, to our great fur- 
 prize, we read at prefent in the former part of the 
 verfe — 7hou haft not increafed the joy. This is evi- 
 dently the true rendering of the words in the pre- 
 fent text. And if it be faid, that though the nega- 
 tive particle be in the text, yet there is another 
 reading in the margin ; the reply is, that, as it has 
 not been agreed, whether the marginal words in the 
 Hebrew Bible, are really various readings, or merely 
 conj enures, they can have no authority, till they are 
 proved to exift in the text of MSS. And therefore, 
 in a cafe fo important as the prefent, the learned 
 will receive great fatisfaflion from knowing, that 
 the marginal word, fo necefTary to the fenfe here, 
 is found in the text of feveral Hebrew MSS. 
 
 If then the Prophet fpeaks here of fuch exuberant 
 joy ; let us fee, what foundation he lays, and what 
 caufe he afligns for this glory, and the crown of this 
 rejoicing. ^ His reafons are three, firft, th^Lt flavery 
 was no more : fecondly, that war was at an end : 
 and, thirdly, that now commenced the kingdom of the 
 Meffiahy the Prince of peace. 
 
 What this Jlavery was, which was thus termina- 
 ted -, and what the hoftilities, thus ended -, will be 
 learnt from the nature of the kingdom, thus ella- 
 bliihed : and this kingdom mull be fpiritual, be- 
 caufe it is cverlajling — becaufe of the increafe of this 
 government, and its peace, there foall he no end. 
 
 The firft reafon for this joy is expreffed in verfe 
 the fourth, which reprefents their being freed from 
 
 * Compare Jer. xxx. particularly 7 — q, and iq — 22. 
 
 the 
 
350 SERMON IIL 
 
 the yoke of fin, and the tyranny of Satan ; which 
 freedom the Prophet celebrates, as efFedled by a 
 deliverance eminently the work of God alone; juft 
 as was the vidlory over the Midianites^ when ( as 
 the feventh chapter of Judges informs ns) care was 
 taken, that Ifrael fliould not fay — Mine own hand 
 hath faved me. 
 
 In verfe the fifth Ifaiah exprefi^es the efi^ed of this- 
 viftory and deliverance by the Mefliah ; and that 
 cfFed is peace. But, in our prefent Englilh tranf- 
 lation, it is expreflTed in the following words ; which 
 convey either no meaning, or a meaning plainly in- 
 confiftent with the context — For every battle of the 
 warriour is with confufed noife, and garments rolled in 
 Moody but this (hall be with burning and fuel of fire. 
 And then it follows — for unto us is born the prince 
 
 OF PEACE. 
 
 But if the vi6lory, here fpoken of, be fpiritual; 
 can it be with burnings and with fuel of fire? And 
 if this verfe really did (which it does not) fpeak of 
 any battle €f the Mefliah, as oppofed to other bat- 
 tles ; yet, was it pofllble for Ifaiah to fay, that 
 other battles are attended with noife and blood, but 
 this with burning and fire ; becaufe there is born the 
 Prince of peace? The words have no oppofition in 
 the original, as in our prefent tranflation j but they 
 dcfcribe the deftruftion of all the injlrumenls of war ;. 
 and of thefe as of no further ufe, becaufe the king- 
 dom of everlafii77g peace was then begun. 
 
 Thus, in the words of the Pfalmift — when God 
 f^aketh wars to ceafe in all the worlds it is faid, that 
 
 he 
 
SERMON III. 351 
 
 he hreaketh the bow, and knappeth the fpear in /under, 
 
 AND BURNETH THE CHARIOTS IN THE FIRE. And 
 
 thus Ifaiah (who elfewhere fays, that, under Mef- 
 fiah's reign, Swords Jhall be turned into plowjharesy 
 and Spears into pruning-hooks) fays here — as I ap- 
 prehend the words Ihould be tranQated — that every 
 WEAPON of the warrior ufed /« battle, and the gar- 
 ment rolled in much blood (or, often rolled in blood) 
 is for burning, even fuel of the fire. 
 
 Without entering critically here into the autho- 
 rities for this verfion, it may be only neccflary at 
 prefent to fay in general, that there are authorities 
 fufficient : and in particular, that the latter part of 
 this verfe is thus conftrued, not only in the Syriac 
 and Vulgate verfions, but alfo in at lead three editions 
 of our English tranflation, as it Hood above two 
 hundred years ago — in which the words are, foall 
 be burnt, and feed the fire. 
 
 Taking with us then this neccflary idea, that all 
 the inflruments of war were to be dejiroyed ; then, with 
 the moil exa£t regularity follows the Prophet's il- 
 luftrious defcription of King Meffiah : a defcription 
 filled with words the moft magnificent ; yet true of 
 Chrijl, and of him only, and therefore mofl com- 
 fortable to us : and words, where in general the 
 meaning is fo obvious, that the explanation here ne- 
 ccflary may be very fliort. Unto us (fays the Pro- 
 phet, fl:ill fpeaking of the future with the certainty 
 of the time prefent) a child is born, unto us a Jon is 
 given ; and the government JJjall be upon his fhoulder : 
 
 and 
 
352 SERMON III. 
 
 und his vamejhail he called Wonderful, Counfetlor, the 
 mighty God, the everlafiing Father^ the Prince of peace. 
 And wonderful indeed is the Child thus horn^ as born 
 of a Virgin : wonderful the Son thus given, as being 
 the Son of God: and wonderful this Immanuel (God 
 with us) in every circutnftance of his life, his death, 
 and his refurrecflion — Counsellor; as being a 
 teacher from heaven, fent to declare and reveal 
 to man the fecret Council of God — Himfeif the 
 MIGHTY God ; or God the mighty, the conqueror, 
 the captain of our falvation — The everlasting 
 Father ; but thefe words (with more conformity 
 to the original, and without confounding the Divine 
 Perfons of Father and Son) fhould be rendered. The 
 father of eternity, or of the everlafiing age -, as being 
 founder of the age and difpenfation, which was to 
 know no end ; as publiflier of the everlafiing Gofpel, 
 which was to lead men to life eternal — and laftly, 
 THE Prince of Peace ; the author of that faith, 
 which makes Jew and Gentile to love one another ; 
 which forms into one family of benevolence all man- 
 kind; which, when it cannot reconcile the world, 
 cvercometh it : which teaches, what no other doftrine 
 ever taught effedually, peace of mind ; and gives, 
 what the favour of no other Prince ever gave, peace 
 with God, 
 
 Having thus attempted, from a variety of parti- 
 culars, to illuftrate this celebrated Prophecy ; and 
 having vindicated the application of it to Jefus 
 Chrift, and to him only, by removing the difficul- 
 ties 
 
SERMON III, 353 
 
 ties arlfing from the context ; I (hall conclude with 
 a connt-ded and regular tranflation of the words of 
 the Prophet — when, with an holy triumph at the 
 profped of Mefiiah and his Golpel, he here fays — 
 Never thelefs^ darknefs is not there [in that part of 
 the country] where there hath been [the chief] dij}refs, 
 j^s the former time made vile the land of Zebidun^ and 
 the land of Naphtali [being moft expofed to hoftili- 
 ties] fo the latter time hath made it honourable [by the 
 chief refidence and preaching of the Mcffiah] even 
 hy the way of the fea, beyond Jordan, Galilee of the 
 Gentiles, This people, who walked in darhjefs, have 
 feen a great light ; they, who dwelt in the land cf the 
 fhadow of death, the light hath fbined upon them. 
 Thou [O God] hafi multiplied the station ; to them 
 hajl thou encreafed the joy : they Joy before thee, accor- 
 ding to the joy in harveji ; and as men rejoice, when 
 they divide the fpoiL For the yoke of their burden, 
 and the fiaff of their fJooulder, the rod of him that op- 
 preffed them, hajl thou broken ; as in the doy of Mi- 
 dian. For every weapon cf the warricur ufed in battle, 
 and the garment often rolled in blood, is for burning, 
 even fuel of the fire. For unto us a Child is born, unto 
 us a Son is given ; and the government fhall be upon his 
 fhoulder : and his name fhall be called Wonderful 
 — Counsellor — The mighty God — The Fa- 
 ther OF THE EVERLASTING AgE ThE Fr!NCE 
 
 OF Peace. 
 
[ 355 ] 
 
 SERMON IV. 
 
 Psalm LXXXV; ver. 9, and 10. 
 
 Surely his fahation is nigh them that fear 
 him', that glory may dwell in our land. 
 
 Mercy and truth are met together-, righte- 
 oufnefs and peace have kijfed each other. 
 
 IT may poflibly admit fome doubt, which of the 
 two is more aftonifhing — a man, who hears 
 the glad tidings of the Gofpel ; yet will not embrace 
 Chriftianity, will not put on the/<7n» and the/>r<7- 
 fejfion of it — or a man, who, having the form of 
 Chriftianity, and profefling it in his words, denies 
 the power of it j and difgraces both Chriftianity, and 
 
 himfelf, by his anions. 
 
 Z 2 We 
 
2s6 S E R M O N IV. 
 
 We have in general (God be praifed!) fo much 
 zeal ftill left, as to be fhocked at a profefTed unbe- 
 liever, when we chance to meet with him : but the 
 other appearance is fo very common, I mean — 
 that oi'Chriftians in name, yet Heathens in condufl 
 — tha't we do not often attempt to account for the 
 inconfiflency. 
 
 But the truth is, that not a few make this fatal 
 miftake — they cW/ themfelves Chriftians, and they 
 take themfelves to he Chriftians -, yet are they not 
 able to give one good reafon., for the hope that is in 
 them. Revelation itfelf is not yet revealed to fuch 
 men as thefe. "Though all Scripture was written for 
 cur learning -, yet are there fome, learned in almoft 
 every thing except the Scripture. And though they 
 alone are truly wife, who are ivife unto fahation-, 
 how many are ignorant, lamentably ignorant, where 
 ignorance leads to folly, and folly leads to death. 
 Obedience muft be founded on faith. But a be- 
 lief of the Gofpel will not, amidft the florms of life, 
 prove an anchor of the foul fure and fledfafi\ unlefs it 
 be well grounded. Men muft learn the principles 
 of the dodlrine of Chriilj before they can^i? on to 
 perfe5lion. And in vain fhall we exhort them to a6t 
 as Chriftians, till they kmzv in ivhom they have he- 
 lievtd', till they fee clearly, that Chrift is of a truth 
 that Prophet, y^h.\chfbGuld come into the world. 
 
 Now the evidence for this great truth Hands 
 briefly thus. Chrift, as a teacher, might come from 
 GOD J becaufe his do^rine was worthy of god — - 
 
 Chrift 
 
S E R M O N IV. 357 
 
 Chrill did come from god ; becaufe his miracles 
 proved his divine miflion — but, as to his being 
 the true Meffiah', that could only be proved by his 
 anrwering to, and fulfilling, the numerous prophecies^ 
 which had marked out and defcribed him. In other 
 words •, the dcSlrine of the Gofpel is far fuperior to 
 the beft, taught by the Greeks or Romans : and yet 
 Jefus might be only a Philofopher, though much 
 wifer than Socrates or Cicero. The miracles of Jefus 
 were as great, perhaps greater than any upon record 
 among the Jews: and yer, though fent from god, 
 he might be only a Prophet-, equal, perhaps fupe- 
 rior, to Mofes or Elijah. But he was the christ, 
 THE MESSIAH, fo long promnfed, and fo much ex- 
 pected ; becaufe he filled up in his own fingular 
 chara6ter all the prophecies., which had been given 
 to dill:inguilh him from every other man. 
 
 Thefe prophecies, concerning the Meffiah, are of 
 two forts ; fome tnoxt particular^ others mort general. 
 And while there are many, which point out Mef- 
 i\dh\ family^ and the place of his birth, with other 
 charafteriftic circumftances of his ///<?, deaths and 
 re[urre5lion\ there are many others, which defcribe 
 the general circumftances, and confequences, of his 
 coming — the knowledge derived to mankind from 
 his dctlrine — the happinefs refulting to the whole 
 world, from the redemption wrought by his fuffer" 
 ings — and the honour done to Judea^ by his birth in 
 that particular country : fo that, though he v/as to 
 be a light to lighten the Gentiles alfo, he was co be 
 
 Z 3 THE 
 
358 S E R M O N IV. 
 
 THE GLORY of God's peopk Jfiael. And thus, in 
 the words of the text — Surely ^ (fay the Jews), farely 
 HIS SALVATION is nigh them that fear him; that 
 GLORY may dwell in our land. Nay, it dwells al- 
 ready: iox- mercy and truth are met together', 
 righteoufnefs and peace have kijfed each other. 
 
 The Pfalm, from which thefe words are taken, is 
 read as a part of the morning fervice on Chrijimas 
 day ; felefted by our church, as particularly perti- 
 nent to that facred folemnity. And yet the perti- 
 nence of it, as relating to the MelTiah, is at prefent 
 by no means clear: fome parts of it are really ob- 
 fcure ; other parts have been thought quite incon- 
 fiftent; and one part is, in both our Englifh tranf- 
 lations, deprived of that genuine meaning, which 
 would give luftre, and dignity, and fenfe to the 
 reft. 
 
 I propofe therefore to offer, for your meditation at 
 this time, a (hort explanation of this truly divine 
 Pfalm. For, as the feveral books of the Old Tefta- 
 ment excel each other in their degrees of import- 
 ance -, and as no one book informs the head, and 
 warms the heart, more effedually than this of the 
 Pfalms: fo, even in this book, as one Jlar differeth 
 from another Jiar in glory, thofe Pfalms are indeed 
 the mod excellent, and demand our principal at- 
 tendon, which relate prophetically to Chrijl and his 
 Gofpel — and fuch we fhall foon find that Pfalm to be, 
 which is now before us. 
 
 The 
 
S E R M O N IV. 359 
 
 The Jews, when brought back from their feventy 
 years captivity, feem to have confidered that favour 
 from heaven, though great indeed in itfelf, yet as ftill 
 greater in its confequences : for they looked upon 
 it as confirming every promife before made to them, 
 concerning that Son of David, who was to reign over 
 them for ever, namely. King Messiah, 
 
 The Pfalm begins with celebrating the divine 
 goodnefs, in pardoning their fins, and reftoring 
 them to their own country. 
 
 Lord! Thou hafi been favourable unto thy land: 
 thou haft, brought back the captivity of Jacob, 
 
 Thou haft forgiven the iniquity of thy people: 
 thou haft covered all their fm, 
 
 Thou haft taken away all thy wrath: 
 
 thou haft turned thy f elf from the fiercenefs of thine 
 anger. 
 
 Thus far all is clear. But how then agree the 
 words following ? 
 
 Turn us, God of our Salvation ! 
 
 and caufe thine anger towards us to ceafe. 
 Wilt thou be angry with us for ever ? 
 
 Wilt thou draw out thine anger to all generations ? 
 Wilt thou not revive us again, 
 
 that thy people may rejoice in thee ? 
 
 But, did not the Pfalmift fayjuft before, that 
 
 GOD had covered all their sin, and taken away all 
 
 Z 4 HIS 
 
3^0 SERMON IV. 
 
 HIS WRATH? And could he then pray here, that 
 GOD would remove what was withdrawn ; and that 
 he would not be angry for ever^ when his anger was 
 at an end? This is indeed a difficulty; but it may 
 be foived, to fatisfa6lion, in the manner following. 
 
 Their captivity had been a puniHiment for their 
 niany/«j; cfpecially, thzt of idolatry: and this they 
 well knew. They knew likewif&, that their future 
 profperity depended on their future obedience. They 
 were alfo afraid, and with great realbn, that, if 
 GOD did not work a marvellous converfwn in their 
 hearts \\i\\t did not caufe thofe, who had returned 
 to their country, to return to their duty, the anger 
 of God would be again kindled, and be at leaft as 
 lading as their rebellion. 
 
 The meaning therefore of the 4th, 5th, and 6th, 
 verfes fcems, very confiftently, to be this — Turn 
 us ; turn our hearts, O God, the author of our fal- 
 vation : and thus JJjall thine anger towards us ceafe 
 entirely. Wilt thou be angry with us, for ever? 
 Wilt thou draw out thine anger to all generations ? 
 Yes ; if we continue unreformed; and, as fuch, ob- 
 jects ftill of thy difpleafure. But, wilt thou not quicken 
 us again j that thy people may rejoice in thee ? Oh, 
 revive us! Raife us from the death of fin to a life of 
 righteoufnefs ! Kindle again in our fouls the moll 
 awful ideas of thy power , and yet of thy goodnefs\ 
 of \.hy juftice, and yet of thy mercy! And, when 
 thus revived, and thus converted •, then may we fee 
 that greateft of all bleffings, thy mercy in and by 
 
 MIS- 
 
S E R M O N IV. 2Bx 
 
 MESSIAH — even iby falvation, according to thy 
 ^ord! 
 
 That this fenfe of turn us, and revive^ or quicken 
 us, is not only a natural, but the true fcnfe here, is 
 further evident from Pfcihn the eightieth ; where we 
 read— So will net "jue go ba.kfrcm thee : quicken us, and 
 we will call upon thy name. Turn us, Lord; caufe 
 thy face to JJjtne, and iie Jhall be faved. And thus, in 
 St. Paul to the ColofTians — TcUy being dead in your 
 fins^ hath he quickened together with him. 
 
 This Plalm therefore may be thus divided : Verfcs 
 the ift, 2d, and 3d, exprefs the thanks of the 
 people, for their return from captivity — Verfesthe 
 4th, 5th, and 6ch, their prayer, for their own re- 
 formation — In verfe the 7th, they pray for the 
 coming of Mejf:ah- — Verfe the 8th, contains the 
 words of the High-priejl, with God's gracious anfweri 
 which anfwer is followed by the grateful acclama- 
 tions of the people^ to the end of the Pfalm. 
 
 To prepare for this interpretation, let us obferve, 
 how very ftrangely the words are expreifed at pre- 
 fent — / will hear what the Lord God will fay •, for 
 he fhall fpeak peace unto his people. But furely, god 
 could not be confulted, because it was unnecef- 
 fary; nor could the High-priell poflibly fay, that 
 he would afk of god, because he knew what god 
 would anfwer; efpecially, as we have now a auejiion 
 to God propofed, and yet no anfwer from God given 
 at all. Under thefe difficulties we are happily re- 
 lieved; fince it appears, on fatisfadory authorities, 
 
 that. 
 
3S2 S E R M O N IV, 
 
 that, inftead of the particle rendered for^ the word 
 here originally fignified in or by me-, which flight 
 variation removes the obfcurity, and reftores that 
 very light which has long been wanted. After this 
 neceflfary remark, let us now refume the confidera- 
 tion of the words in the context. 
 
 Tht people having prayed for the fpeedy arrival 
 of their grtzx. falvation ; the Highprieft fays, (as it 
 fhould be here exprefled), 1 will bear what the Al- 
 mighty fay eth. — Jehovah by mi. fay eth, peace unto 
 his people, even unto his faints j hut let them not return 
 to folly. Whereupon, as the Jews, unditx^ood peace 
 to comprehend every bleffing, and of courfe their 
 greateji bleffing; they at once acknowledge the cer- 
 tainty of this falvation, the glory of their land — 
 they proclaim it, as nigh at hand — and then, in 
 rapture truly prophetical, they fee this glory as 
 aftually arrived, as already dwelling in Judea — they 
 behold God fulfilling moll ftridly what he had pro- 
 mifed moft gracioufly— they fee therefore the mercy 
 of God and the truth of God met together — they 
 fee that fcheme perfedted, in which the righteoufnefs 
 (i. e. the juftice) of God harmonizes with the peace 
 (i. e. the happinefs) of man; fo that righteoufnefs 
 and peace falute each other with the tendereft 
 affedlion. In fhort, they fee tkutu flour i/hing out of 
 the earth; i. e. they kt him, who is the way, the 
 truth, and the life, born here on earth ; and they 
 fee even the righteoufnefs, or juftice of God, looking 
 down from heaven, as being well pleafed. 
 
 Surely 
 
S E R M O N IV. 36J 
 
 Surely his fahation is nigh them that fear him-, 
 
 that glory may dwell in our land. 
 Mercy and truth are met together -, 
 
 righteoufnefs and peace have kijfed each other. 
 Truth Jpringeth up cut of the earthy 
 
 and righteoufnefs looketh down from heaven. 
 
 Then follows verfe the 12th, which is at prefent 
 tranflated fo unhappily, that it is quite defpoiled of 
 all its genuine glory. For, could the prophet, after 
 all the rapturous things faid before, coldly fay 
 here, that god would give what was good— and, 
 that Judea Ihould have a plentiful harveji ? No: 
 confidency and good fenfe forbid it ; and truth con- 
 firms their proteft againft it. The words here ex- 
 prefs the reafon of all the preceding energies, and 
 properly fignify— 2f^, Jehovah grantethin^ bleS' 
 SING; and our land granteth HER offspring. And 
 what can be the l^lejing—-wh^t, amidft thefe fub- 
 lime images, can be Judea' s offspring— hut he, 
 and he only, who was the hlejfing of all lands in 
 general, and the glory of Judea in particular? And 
 what fays the verfe following ? Righteoufnefs goeth be- 
 fore HIM — certainly, not before the fruits of the 
 earth — but certainly before that illullrious perfon, 
 even the Messiah — Righteoufnefs goeth before him, 
 and dire£leth his goings in the way. 
 
 As to the word before rendered offspring, and re- 
 ferred to the Meffiah^ much might be faid to eftablilh 
 that point : but the prefent occafion will not admit of 
 
 it, 
 
364 S E R M O N IV. 
 
 it, notwithftanding its real importance ; and this im- 
 portance arifes, not merely from the nature of the 
 Pfalm before us, but becaufe there is another Pfalm^ 
 alfo relative to the redemption by Chrift, where 
 the principal fcope of it is nearly loft; and chiefly, 
 through our wrong tranflation of the fame word in 
 the original. 
 
 As to the word here rendered the hlejjlng, and 
 applied to the redemption; the fame word is fo 
 ufed by Jeremiah, thus — Behold, the days comey 
 that 1 will-perform that good thing (the blefiing) 
 which I have proinifed— at that time will I caiife to 
 grow up unto David the branch of righteoufnejs: ^^^ 
 1 4. And as to Mefpah being here defcribed, partly 
 as fpringing up from the earth: fo fayslfaiah — 
 In that day fhad the branch of the Lord be beautiful 
 and glorious -., and the fruit of the earth fhall 
 be excellent and comely. But this evangelical Pro- 
 phet, in another place, has the very fame compli- 
 cation of images, with that found in the Pfalm 
 before us. For Ifaiah alfo has the heavens, 
 with their right ecufnefs; and the earth, with its 
 falvation — Drop down, ye he avei^s from above, 
 and let the fkies pour down righteoufnefs: let the 
 earth open, and let them bring forth falvation. 
 But, let them bring forth — Who, or what can be 
 here meant by them, but the heavens and the earth? 
 It is heaven and earth, which' are here reprefented 
 as bringing forth, and introducing the Saviour of 
 the world. For what elfe can be here meant as 
 
 brought 
 
 i 
 
SERMON IV. 2^S 
 
 brought forth by them? What, but he alone; who, 
 deriving his divine nature from heaven, and his 
 human from the earth, was (what no other being 
 ever was) both god and man. 
 
 Thus have I endeavoured briefly to explain this 
 Pfalm — fnewn the conftjlency of the former parts of 
 it with each other — ftated the pertinency of the 
 latter part, as relating to the Mejfiah — and confe- 
 qucntly vindicated the appointment of it by our 
 Church, when we devoutly celebrate the birth of 
 Chriji. But, in order to celebrate this mighty blef- 
 fing, or any other, with due propriety; we mud, 
 as St. Paul fays, _/?«§• with the spirit, and fing with 
 the UNDERSTANDING dfo. If therefore, as the 
 Apoftle adds, - the vjhole Church be come tojelher^ 
 and every one hath a psalm ; unlefs he underftand 
 (he interpretation^ he will fpeak unto him/elf, and not 
 
 to God 't but, LET ALL THINGS BE DONE TO EDI- 
 FYING. 
 
 In obedience to this Apoftolical injundlion, and 
 in hopes of fixing in your minds a juft idea of the 
 bleffing here prophetically celebrated ; I fhall firfl 
 give the whole of this facred Hymn together; and 
 then conclude, with a very Ihort application. 
 
 The People. 
 I. Thou haji been gracious j O Jehovah, to thy 
 la?id ; 
 fhou haJi turned hack the captivity of Jacob. 
 
 s. Thou 
 
Z66 S E R M O N IV. 
 
 2. 'thou hafi taken away the iniquiiy of thy people % 
 thou hafi covered all their Jin. 
 
 3. 1'hDU haji removed all thine anger ; 
 
 thou hafi turned from thy wrathful indignation, 
 
 4. Turn us, O God of ouy falvation -y 
 and withdraw thy refentment from us ; 
 
 5. For ever will thou be difpleafed at us ? 
 
 Wilt thou protract thy wrath from generation to 
 generation ? 
 
 6. Wilt thou not once more quicken us ; 
 fo that thy people fhall rejoice in thee ? 
 
 7. Shew us, O Jehovahy thy mercy \ 
 and thy falvation grant unto us / 
 
 The High-Priest. 
 
 8. I will hear what the Almighty fay eth--' 
 Jehovah by me fayeth, " Peace 
 
 " unto his people, even unto his saints; 
 *' but let them not return to folly." 
 
 The People. 
 
 9. Truly nigh to thofe, who fear him, is his fal- 
 
 vation ", 
 that glory may dwell in our land, 
 
 10. Mercy and truth are met together % 
 
 right eoufnefs and peace have kiffed each other. 
 
 1 1 . Truth fpringeth up, out of the earth ; 
 and righteoufnefs looketh down from heaven, 
 
 12. Tea, 
 
S E R M O N IV. 367 
 
 12. Tea, Jehovah granteth the blessing-, 
 and our land grant eth her offspring. 
 
 13* Righteoufnefs goeth before him ; 
 and dire^eth his goings in the way. 
 
 To Conclude. 
 
 If then the anger of God againft the Jews was to 
 ceafe\ it was-— when his rebel fubjefls returned to 
 their allegiance. Did God fpeak peace unto his peo- 
 ple? It was — provided they did not return to folly : 
 it was peace, but — only to his faints. Was the 
 falvation of God nigh? It was — only to them, who 
 feared him. 
 
 And, does God fpeak peace to us ? It is only — 
 by turning us from our iniquities. Though mercy and 
 truth, though righteoufnefs and peace, meet in our re- 
 demption; this redemption itfelffaves us, by faving 
 us from our fins. The very chariot of mercy is pre- 
 ceded by the fword ofjuftice. Christ is mighty 
 tofave; but he fpeaks, and ads by righteoufnefs : 
 righteoufnefs direSleth all his goings in the way. 
 
 On earth there will be univerfal peace ; but it 
 will be — when there is given univerfally glory to 
 God in the highefl. Yet, at prefent, unto the godly 
 there arifeth light, in the darknefs ; confolation, in 
 the worft of times : and, whatever be the fate of 
 this world at large-, though nation fhould again rife 
 againfi nation, and kingdom againfl kingdom -, and 
 though this kingdom of ours fhould be ftill 
 more divided againfl itfelf: yet — with all true 
 
 Chriftians 
 
368 SERMON IV. 
 
 Chriflians — their kingdom, like their maker's, is 
 not of this world — they are fubjeds of a kingdom y 
 which cannot he Jbaken — they are, they muit be 
 happy, as the Sons of God ; becaufe they are 
 difciples of the Prince of peace. And fuch 
 may -we all be ! — Grant it, O God, for the fake of 
 thy Son our Saviour Jesus Christ : to whom, with 
 the Father, and the Holy Ghost — be afcribed 
 all honour and glory, now and for ever. Amen. 
 
 ^^i 
 
 
 ■^^^> 
 
 mMM-^ 
 
 w^ 
 
[ 369 ] 
 
 SERMON V. 
 
 I Corinthians XI. i. 
 
 Be ye followers of me, even as I alfo am of 
 ChriJ, 
 
 AMONG all the various branches of know- 
 ledge, there is none more worthy of our 
 cultivation than the knowledge of ourfelves j a 
 leflbn this, not indeed the moll eafy, but truly ex- 
 cellent and valuable. That happinefs is the end 
 for which we were created, appears from the con- 
 ftitution of our nature; and that holinefs is the 
 only means of happinefs, is fairly deducible from 
 a view of the whole conftitution of things. Here 
 then is the point, (a point infinitely important !), 
 how are we to attain this neceflary holinefs ? Are 
 we, of ourfelves, fufficient for this mighty acqui- 
 fition ? If not, who will point out the path, and 
 guide us through grace to glory ? 
 
 A a God, 
 
370 S E R M O ]Sr V. 
 
 Gody who at fundry times, and in divers manners^ 
 Jpake in times paji unto the fathers by the Prophets, 
 bath in thefe lajl daysjpoken unto us hy his Son j who 
 'iji)as made flep, and dwelt among us, and at laft died, 
 for us men, and for our falvation. And, as we 
 wanted, not only to be naade free from the guilt 
 and flavery oi fin, but to become the fervants of 
 righteoufnefs -, how did he heighten this miracle of 
 mercy, by giving us a fyflem of the moft exalted 
 holinefs, and exemplifying in his own fpotlefs life 
 the beauty of perfed virtue ! 
 
 But yet, as he knew what was in man, he knew, 
 that his own example, though it would teach all 
 men what perfe6tion was, would yet difcourage 
 fome men from attempting to copy after it, becaufe 
 • it was perfe6tion. He knew, that virtue, when 
 made to appear moft excellent, appears hardeft to 
 be attained ; and that he, who fets it as high as 
 our nature can go, as much diffuades from it by 
 its difficulty, as he invites to it by its worth and 
 excellence. Knowing alfo, that the divinity of his 
 own character would be an obje6tion with fome to 
 the imitation of it, and that it was neceflary to fof- 
 ten down the fplendor of his own bright example, 
 and prefent it to the world in a milder light, in the 
 examples of holy men — for this, doubtlefs, among 
 other reafons, he appointed a ftanding miniftry, 
 the Apoftles and their fucceifors to the end of time. 
 Thefe were to fpread the religion of their great 
 maftcr through the world. Thefe were, not only 
 
 to 
 
S E R M ON V. 371 
 
 to difplay its excellence and neceffity in idea, but 
 alfo its poflibility and amiablenefs in real life ; for 
 they were to point out the true path by their preach- 
 ing, and they were to lead men by the hand in it 
 by their practice. This was our Saviour's fcheme 
 for the -perfeEting of the faints by the work of the mi- 
 niflry : whofoever (fays he) fijall both do and teach, 
 the fame fJjall be called great in the kingdom of Heaven. 
 As to example in general, the great intluence of 
 it is undeniable. Good examples are confequently 
 fo beneficial, that they fliould be enforced frequently 
 •and ftrongly ; and, in this age of coldnefs and in- 
 difference to things facred, the befl examples are 
 abfolutely neceffary, to awaken the fentiments of 
 what we can do, if we will ; and what we muft do, 
 if we will be happy : and to fire us with an emula- 
 tion of the zeal of thofe worthies, whofe names are 
 recorded with honour in the book of God. 
 
 And now — does not our attention fix at once on 
 the charadter of him, who calls upon us in the 
 Text ? Amidil fuch an affemblage of bright exam- 
 ples in holy writ, where one Jlar differeth from ano- 
 ther fiar in glory^ how readily do we acknowledge 
 the fuperior excellence of the Apoftle Saint Paul 1 
 An Apoftle, in whofe behaviour the warmeft zeal 
 for religion was tempered with the cooleft reafon, 
 and in whofe preaching the words of truth and fober- 
 nefs were delivered with the utmoft fervour of ora- 
 tory : an example therefore, greatly beneficial to all, 
 bur particularly fo to thofe, who are admitted mi- 
 7iiflers of Chrifly andjlewards of the myfieries of God. 
 A a 2 ' It 
 
J72 SERMON V. 
 
 It may not then be unfuitabfe to the importance 
 of this folemn occafion, and to the nature of this 
 venerable aflembly, to offer fome obfervatlons, 
 
 firft : on 67. Paul's preaching-, and 
 
 fecondly ; on his pra5iice ; 
 in order to recommend his example in both to the 
 prefent minifters of the Gofpel. 
 
 If we confider the matter of Sc. Paul's fermons, 
 and alfo the manner of his preaching them -, it will 
 be difficult to fay, in which article the Apoftle was 
 greater, or is more worthy of our imitation. 
 As to the former, we find, that, during a longer 
 ftay with any of the churches, his care was to teach 
 them a compleat fyftem of duty, both as to faith 
 and pradice — that he kept back no profitable do^lrine, 
 but declared unto them the whole counfel of God. 
 Thus our Apoftle, like a wife mafter -builder^ not 
 only laid the foundation, Jefus Chrifi himfelf being 
 the chief corner fl one ; but in his preaching the whole 
 body of Chriftian virtues was fo fitly joined together^ 
 and fo compacted by that which every joint fupplieth, that 
 the holy building was co/Upleatly formed into an habitation 
 of God through the fpirit. 
 
 Not that he negledled thofe duties, which are 
 coeval with human nature ; and which oblige all 
 rational creatures, as fuch. He knew, that his 
 hearers could not be good Chriflians, without being 
 good men ; and that moral duties are the only fo- 
 lid foundation of Chriflian virtues. What therefore 
 his great mafter came to fulfill, he took care not to 
 defiroy, but to maintain and eftablilh. 
 
 For 
 
SERMON V. 373 
 
 For — not to infift upon the moral conclufions 
 of his Epiftles — what elle but a beautiful compen- 
 dium of morality is that exhorcation of his to the 
 Philippians •— Finally^ Brethren, whatfoever things 
 are trucy whaifoever things are honefi, whatfoever 
 things are juji^ whatfoever things are pure, whatfo- 
 ever things are lovely, whatfoever things are of good 
 report \ if there be any virtue, and if there he any 
 praife, think on thefe things. 
 
 But though morality was our Apoftle's care, yet 
 Chriftianity was the crown of his rejoicing. ^ For the 
 Gofpel, in his eye, was infinitely valuable j as it 
 gave perfeflion to the morality of reafon, by com- 
 pleating it with the difcovery of new relations, and 
 confequently, new duties •, and becaufe it at once 
 taught men the ncceflity of more and higher vir- 
 tues, and gave them the only comfortable aflurance 
 of pardon for their failings, together with the fure 
 method of obtaining it. 
 
 This then was the great fubjeft, that engaged 
 his affedlions, and lay neareft his heart. He felt 
 the full confolation of the glad tidings of falvation, 
 and knew them to be tidings of the greatejijcy to all 
 mankind. In fhort -, he was fo tranfported with this 
 amazing inftance of God's goodnefs, that he labours 
 for words to exprefs himfelf with energy equal to 
 the dignity of his theme. And, notwithllanding 
 all the fire of his imagination, all the fluency of his 
 elocution, he almoft finks under the weight of his 
 argument ; as not being able to comprehend the breadth, 
 end length, and depth, and height of this love of Chrifi, 
 which pajfeth knowledge. Yet 
 
374 S E R M O N V. 
 
 Yet — what he could neither fully comprehend, 
 nor fufficiently adore, he moft zealoufly taught his 
 followers ; and no wonder, fince out of the abundance 
 of the heart the mouth fpeaketh. No wonder, that 
 an Apoftle, who knew, that duty was not rightly 
 ftated, and not at all fecured by the fyllems of the 
 philofophers, (however wi/"^ in their own conceits)^ nor 
 yet compleatly provided for by the religion of the 
 Jews, (however opinionated they were of its perfec- 
 tion and eternal obligation), fhould determine to know 
 nothing — to appear among his followers as knowing 
 nothing — becaule he was determined to preach no- 
 thing — i. e. nothing fo conftantiy and fervently, as 
 J e fits Chrijl, and him crucified. No wonder, that, as 
 he declared Jew and Gentile both under fin^ and co- 
 ming JJjort of the glory of God, his great topic fhould 
 be univerfally — Repentance towards God, and faith 
 in our Lord Jefus Chrifi. 
 
 No man had a more perfect knowledge of the 
 long hiftory of mankind, and the whole of human 
 duty ; no man was better acquainted with the true 
 genius of Chriftianity, than St. Paul •, and there- 
 fore, when he fpoke, he fpoke as the oracles of God y 
 and the lefTons, which he taught, were always the 
 moft interefting and important. Such as — the cor- 
 ruption of human nature, introduced by the tranf- 
 grefllon of thefirfi Adam -, in confequence of which 
 we became not only mortal, but miferable, and poor, 
 -and blind, and naked — and the recovery of human 
 nature by the death of the fecond Adam^ who is 
 
 madi 
 
SERMON V. 275. 
 
 unto us 'wifdom^ and rigkteoufnefs, and [an5iification^ 
 and redemption ■— Such as — the infirmity of man, 
 and the power of God — the poverty of nature, and 
 the riches of grace — the weaknefs of human rea- 
 fon — the wickednefs of the heathen — the deficien- 
 cy of the Jew — and, in fhorr, the wretchednefs of 
 the whole world, without a Saviour j a Saviour to 
 expiate their fins, to enlighten them with a clearer 
 knowledge of their duty, and by eftablifiiing the 
 means of grace, to animate them with the hopes of 
 glory. 
 
 ■ Thefe were the important fubjefts of St. Paul's 
 preaching ; not wood^ hay, and fiiibhle ; but gold, fil- 
 ver, and precious fiones: for he knew, that in the day 
 of trial every marCs work would he made manifefi. 
 
 To the preceding general enumeration I fhall add 
 one obfervation in particular, on that mixture of 
 the ferious and the chearful, which he recommended 
 to his Chrirtian converts — two things entirely con-- 
 fiftent i both, under the prefent frame of things, 
 abfolutely neceflary ; and in the due regulation of 
 which feems to confift the great art of living hap- 
 pily. 
 
 To poflefs their minds with a ferious fenfe of re^ 
 ligion, of its difficulty, and yet of its neccflity ; he 
 calls upon them VQwork out their fahation with fear 
 and trembling. But then, to corred all fournefs of 
 difpofition, and to preferve the beautiful face of re- 
 ligion undeformed, an index of the happy fweetnefs 
 of temper within, he exhorts them to rejoice ever^ 
 
 ntore^ 
 
376 S E R M O N V. 
 
 more. And, as he knew, that true chearfulnefs in 
 life was the privilege, and the privilege only of 
 the good man, he exhorts with a peculiar emphafis 
 — rejoice in the Lord always ; and again I fay^ rejoice. 
 He knew that a gloomy, melancholy, lonely pidure 
 would be drawn of the lovely and focial religion of 
 Chriftianity ; a reprefentation, which none can give 
 it with any juftice, and which none fhould give it, 
 who would recommend it to the love of mankind. 
 
 That St. Paul did recommend it moft effedlually 
 is certain ; and his fuccefs can be no wonder to thofe 
 who confider, not only the do5lrines which he taught, 
 but alfo the manner of his teaching them j on the 
 latter of which I proceed now to make fome ob- 
 fervations. 
 
 That this great preacher carefully adapted his 
 oratory to his audience ( a leffon of the firft confe- 
 quence) is demonftrable, among other proofs, from 
 the difference of his reafoning with the Jews at An- 
 tioch, and with the Gentiles at Lydra. And that 
 he did this, with a mofl happy attention to circum- 
 ftances, has frequently been proved from his dif- 
 courfe to the philofophers at Athens, and is clear 
 alfo from his fermon to Felix. 
 
 In Felix he had for his hearer a Roman governor, 
 that was remarkably luftful and unjuft; a man, 
 very unlikely to bear, much lefs to reform by, an 
 home-reproof from his own prifoner. This then 
 was a cafe, which required great art as well as great 
 
 courage; 
 
SERMON V. 377 
 
 courage; and accordingly we find our Apoftle ming- 
 ling the wifdom of the ferpent with the innocence of the 
 dove. He had honefty enough, to rebuke the fins ; 
 and yet prudence enough, not to offend the finner. 
 He had the courage, to put even his judge in mind 
 of his crimes; yet with fo much addrefs, as not to 
 affront his perfon — an example, the moft worthy 
 of our imitation ; as it would greatly contribute to 
 make the bitter potion of reproof, if not palatable, 
 at lead falutary and fuccefsful. 
 
 How artfully then does our Apoftle infinuate him- 
 fclf into the foul of this great fmner, and fhake his 
 confcience at the remembrance of his vices! — not 
 by denouncing vengeance againft him, for his lull 
 and injuftice; but by placing in the ftrongeft point 
 of light the oppofite virtues — fliewing their reafon- 
 ablenefs in themfelves, and their rewards at the day 
 of judgment. For he reafoned — not of unrighteouf- 
 nefs — not of incontinency — but ofrighteoufnefs and 
 £hajlity ; and by holding forth a beautiful picture of 
 thefe neceffary virtues, he left it to Fehx to form 
 the contraft, and to infer the blacknefs of his own 
 vices, A mafterly ftroke ! and it effectually fuc- 
 ceeded : for, as the Prifoner fpoke — the Judge trem- 
 bled. 
 
 The wifdom of our Apoftle is farther evident from 
 the intelligible wanner, in which he always addrcffed 
 the people. In his Epiftles indeed, which were to re- 
 main for the examination of the learned, there were 
 fome things hard to be underjiood -, but in his difcour- 
 
 fcs 
 
;378 S E R M O N V. 
 
 fes to the people he ufed great plainnefs of fpeech^ 
 And his flile was (the Only proper ftile of popular 
 difcourles) a noble fimplicity, which cloathed the 
 mod important and awakening fentiments in language 
 the mofl: eafy and intelligible. For he knew it to be 
 one of the triumphs of Chriftianity, that \i preached 
 the Gofpel to the poor ; a commendation, which ex- 
 prefles not only the condefcenfion, but the clearnefs 
 alfo of the Gofpel doftrines. 
 
 Thus he copied his great mafter in the plainnefs 
 of his fpeech, and thus he preferved the honour of 
 the Gofpel •, not being fo unnatural, when his fol- 
 lowers ajktd bread, as to give them afione. And in- 
 deed to give them afione — exhortation fo unintelligi- 
 ble as to do them no fervice, is an inftance of cruelty 
 only to be exceeded by giving them a ferpent—^ 
 preaching fuch falfe do6trine as will do them real 
 injury. 
 
 Another excellence of St. Paul's manner was his 
 art of inter ejiing the pajfions, and engaging the affe^ions 
 of his hearers. Under the prefent depravity of hu- 
 man nature, our reafon being enfeebled, and our 
 paflions confequently grown powerful ; it muft be 
 of great fervice to engage thefe in the caufe we would 
 fcrve ; and therefore his conftant endeavour was — 
 not only to convince the reafon of his hearers, but 
 to alarm and intereft their paffions. And, as hope 
 and fear are ( with the bulk of, mankind) the main 
 fprings of human adion, to thefe he addreffed him- 
 feif moft effedually — not by a cold fpeculation upon 
 
 abftrad 
 
S E R M O N V. 379 
 
 jfebftratft fitnefles, but by the awful aflfurances of a 
 refurredion of the dead to an eternity of happinefs 
 or mifsry. As to the latter, who can hear without 
 trembling, that — the Lord Jefus Jhall be revealed from 
 heaven, with his mighty angels, in flaming fire, taking 
 vengeance on the ungodly ; irho jhall he punifloed with 
 everlafting dejlru5iionfrom the prefence of the Lord, and 
 from the glory of his power. And as to the happinefs 
 of heaven, that he defcribes by words fo itrong, as 
 to baffle the exprefiion of all language but his own 
 — hy a weight of glory infinite and eternal beyond all 
 hyperbole, or conception. 
 
 Thus then he fecured the paffions ; and the affec- 
 tions he engaged by his endearing manner of ad-^ 
 drefs. And who could refill the force of fuch appli- 
 cations as thefe — Brethren, my hearths defire and prayer 
 to God for you is, that ye may be faved — I fay the truth 
 in Chrift, I lie not ; I could ivifh myfelf devoted to an 
 accurfed death, ^fter the example of Chriji, if by that 
 means I might be afftfting to your falvation -^ I befeech 
 you then, be ye followers of me — Forms of ad drefs 
 thefe, fo replete with paternal tendernefs, that they 
 are at once heard, and anfwered : the hearts of his 
 hearers muft have been fo foftened, as to be incapa- 
 ble of refifting petitions thus affeftionately preferred 
 for their own welfare. This is an example highly 
 worthy of imitation in all ages, but efpecially in 
 ours ; in which though we can fay, that the pct)ple 
 have ten thoufand inftru5iors in Chrifi, yet who will 
 
 fay, that they have many fathers ? 
 
 We 
 
38o S E R M O N V. 
 
 We have now taken a view of St. Paul, as a 
 preacher of the Gofpel \ and find the matter of his fer- 
 mons to have been the moft interefting and impor- 
 tant, and his manner of delivering them the moft 
 affedlionate and engaging. But there is yet wanting 
 one circumftance, to compleat the orator — the re- 
 putation of being a good man; a circumftance infifted 
 upon by Ariftotle, Tully, and Quintilian j and rea- 
 fon readily fubfcribes to their decifion : fince we may 
 admire, but can never fully confide in, the perfua- 
 fion of any man, till we are convinced of his honefty 
 and integrity. And therefore, though a man could 
 fpeak zvith the tongues of men and of angels, and had 
 not goodnefs : it would profit himfelf nothing, and 
 others but very little. He may fail, for want of 
 other qualifications, even with the charader of real 
 goodnefs j but he cannot fucceed without it. Now 
 there is but one efFe6bual and certain way to be 
 thought good, and that is, by being fo •, and if ever 
 any one became a finiftied orator by means of his 
 goodnefs, 6"/. Faul was the man. 
 
 This then leads from our Apoftle's preaching to his 
 practice ; and on this fecond part of his charafter, 
 though not lefs material, the obfervations muft be 
 few and ftiort. 
 
 If we confider St. Paul in his Apoftolical capacity, 
 weftiall find his zeal in propagating the Gofpel greater 
 than the fury, with which he once perfecuted it. 
 We fliall find him going forth, like the fun, from the 
 uttermofi part of heaven, and running about unto the 
 
 end 
 
S E R M O N V, 381 
 
 end of it again, while there is nothing hid from the heat 
 thereof. We Ihall fee him travelling with an un- 
 daunted and vidorious pace, from one nation to 
 another, from one kingdom to another people, through 
 infinite dangers and diftrefles, which ferved only to 
 inflame his courage, becaufe he knew they would 
 increafe his reward. 
 
 But if we defcend from this exalted point of 
 view, and confider him as a private minifter of 
 the Gofpel, (the chara6ler in which, under this 
 fettled ftate of the church, he is imitable by 
 us), we find his zeal too great to be fatisfied 
 with public exhortations, however important and 
 well-adapted; but it led him with great follicitude 
 from houfe to houfe, to compleat there by more par- 
 ticular and perfonal applications what he had de- 
 livered (as muft necelTarily be the cafe) more in the 
 general in public. 
 
 And at thefe private interviews how effecflualiy 
 did he conciliate love and efteem, by readily con- 
 forming his own behaviour to that of his followers! 
 — by pleafing his neighbour for his good to edification-^ 
 and by thus (innocently) becoming all things, to all 
 men, he took the fureft method to gain many. 
 
 Perfedlly read in the knowledge of the law, he re- 
 membered, that for the fin of the prieft God had re- 
 quired as great a facrifice as for the fins of the whole 
 congregation — and that there was inlcribed, by 
 divine command, upon Aaron's Mitre holinefs to the 
 Z,or^-. whence he rightly inferred, that if the mi- 
 
 vijlcrs 
 
582 S E R M O N V. 
 
 tiijiers of condemnation were to be thus holy, much 
 more ought the minijlers of right eoufnefs to exceed 
 in holinefs. 
 
 And, how forcibly does he defcribe his endea- 
 vours to accomplifh the grand point of human 
 duty — the mortifying the powers of fenfe and 
 paflion, and bringing them into fubje<5lion to tlie 
 nobler principle of reafon ; lefi, hy any means ^ while 
 he preached to others, he himfelf fhould he a cafl-azvayl 
 How effedlually did he render his confcience void of 
 offence, by (the only fuccefsful method) the conflant 
 exercife of himfelf , and a ftridl examination of his own 
 conduci:! How unfailing in his applications to the 
 throne of grace ; bowing his knees, with the utmoft 
 fervour of devotion, for blcffings on himfelf and 
 his fellow Chriftians ! Equally conftant in the pub- 
 lic, as in the private worihip of God, we find him, 
 as his manner ivas, going to the Synagogue. We 
 find him, not only praying, but finging praifes to 
 COD, in the darknefs of midnight, and amidft the 
 horrors of a dungeon. And we find him not neg- 
 leding to look up to heaven for a blefling on the 
 food, which it was become neceffary fhould be 
 taken, even amidft the terrors of a tempeft, and un- 
 der the expedation of immediate fhipwreck -, when, 
 though furrounded with Roman foldiers, he gave 
 thanks to God in the prefence of them all — and it muft 
 be added, that this ad of thankfgiving was prac- 
 tifed by religious Heathens, and is only laid afide, 
 
 or 
 
S E R M O N V. 383 
 
 or (what is worfe) Is irreverently performed by our 
 modern Chriftians. 
 
 There are other articles in St. Paul's characSler 
 and behaviour, which might be recommended to 
 imitation -, fuch as his warmly maintaining his reli- 
 gious and civil privileges — aflerting boldly the 
 advantages of his birthright — and infifting upon 
 the right, which he had (though not always ex- 
 erted, and never rigoroufly) to his living of the 
 Go/pel where he preached the Gofpel. 
 
 I fliall only add, in juftice to his civil as well as 
 facred chara-iler — that he lived in a dutiful fub- 
 je^iion to the higher powers. 
 
 TertuUus. indeed acculed him oi hting z pejiiknt 
 fellow, and a mover of /edition. But how improbable 
 is ir, that fo good a man fliould be fo bad a fub- 
 jedl — or that he, who eftabliflied obedience to the 
 higher powers by the ftrongeft fanftions, fhould 
 a6t in notorious defiance to his own docSlrines! So 
 abfolutely improbable this, that we can eafily be- 
 lieve — -that, as he had not offended againjl the law of 
 the Jews, nor againji the temple^ fo neither againjl 
 C<efar had he offended any thing at all. 
 
 This then is an imperfed defcription of that 
 venerable man, and illuftrious Apoftle, who pro- 
 pofes himfclf for our imitation — an example of 
 every virtue, that can finifli the Chriftian, and 
 adorn the minifter of the Gofpel— an example, in 
 which it is impoflible to fay, which part does moft 
 honour to himfelf; but eafy to fay, which is the 
 
 moft 
 
3^4 SERMON V. 
 
 mod feafonable for us — ^Need it be mentioned ? 
 At leaft to any, who have confidered the languor 
 and unanimated indifference, that prevail at pre- 
 fent in things pertaining to God f — It is his zeal ! 
 A zeal, that made him exceeding jealous for the 
 Lord his God-, and yet a zeal, regulated by reafon, 
 and free from every fymptom of enthufiafm — a 
 zeal, that was not exerted to inflame the minds 
 of his brethren one againfi: another, by names that 
 were invidious, or by dirtinclions that might be 
 dangerous; but a zeal, that breathed univerfal 
 charity, and the warmeft brotherly kindnefs, and 
 called upon all to unite heartily for the public 
 good — particularly, in that grand point, the pro- 
 motion of God's glory, by fupporting his true re- 
 ligion, in order to the falvation of mankind. 
 
 If there was never leis of this zeal amongft us, 
 it is equally true at leaft, that there never was 
 more occafion for it. To whom then Jhall we gc^ 
 and from whofe example lliall we catch the holy 
 flame fo effedually, as from that of our Apoftle? 
 Certainly while we are mufing on his virtue, the fire 
 will kindle in our own brcafts, and give life to all 
 our labours. 
 
 How ufeful then muft it be, to examine our- 
 felves by his behaviour! — frequently to examine, 
 how far ixje^ his fons and fucceflbrs in the care of 
 thefe churches, fall fliort of the ftandard of his 
 example! If we cannot be as extenfive in our 
 miniftration, if we cannot fpread the Gofpel through 
 
 the 
 
SERMON V. 385. 
 
 the world, like hiriii we may, we mufl be, like 
 him in zeal for the falvation of mankind : and, as 
 our fervour is more contracted, it (hould warm witl^ 
 the more lively influences. 
 
 That our natural opportunities of acquiring ne- 
 cefiary knowledge have been, at leaft equal, I may 
 well fay fuperior,to St.Paurs,will readily be granted : 
 unlefs it can be fuppofed, which will not eafily be 
 admitted, that he muft have received more human 
 literature from the academy (which Strabo tells 
 us there was) at Tarfus, and more theological 
 learning from the inftrudions of Gamaliel, than 
 we may enjoy in this illuftrious univerfity. 
 
 Indeed our Apoftle's abilities were very greatly 
 augmented by fupernatural affiftance ; but then, 
 his dangers, and his difficulties were propor- 
 tionate: we, if our powers are lefs, have lefs dif- 
 ficulties to ftruggle with. And we fhall be cer- 
 tainly equal to any difficulties, if we apply devoutly 
 to tliat God, who hath made us minijiers of the New 
 Tejiamenty and who will make his grace abound in us^ 
 that we may have all fufficiency in all things. 
 
 Seeing then that we may, in proportion to our 
 different fpheres of atflion, not only imitate, but 
 equal our Apoftlc' — Would to Godj that all, who hear 
 me this day, were both almoji, and altogether fuch as 
 he was, except his bonds and perfecutions ! The clergy 
 of the church of England are a body of men, 
 whofe faith is fpoken of throughout the world \ and 
 whofe praflice has in general been as illuftrious as 
 B b their 
 
386 S E R M O N V. 
 
 their faith— and I am perfuaded^ that neither death, 
 nor life^ nor angels, nor principalities , nor powers, nor 
 difficulties prefent^ nor dangers to come, will be able 
 to feparate many minifters of this church, any more 
 than our Apoftle himfelf, from the love of God, which 
 is in Chrift Jefus thetr Lord. 
 
 And Ihould there be, among fo numerous a 
 body fome of a very different complexion -, inftead 
 of endeavouring to draw a vail over fuch mi/be- 
 haviour, as is too public to be concealed, it may 
 be more in the fpirit of the Gofpel to fay — - 
 // mujl needs be^ that offences come ; but woe to 
 that man, by whom the offence cometh. And, when 
 we fee thole, who have voluntarily bound them- 
 felves by the mod folemn engagements x.o feed the 
 church of God, which he hath pur chafed with his own 
 blood, delivering the molt important doftrines of 
 the Gofpel with great unconcernednefs of foul — 
 preaching the duties of falvation to the people, in 
 a manner they cannot underftand— or deftroying by 
 their example what they build by their exhorta- 
 tion—or laftly, not zealouQy attending to the wel- 
 fare of the flocks, over which the Holy Ghoji hath 
 made them overfeers — we naturally remember that 
 faying of St. Chryfoftom, Though I would not wil- 
 lingly urge painful reflexions, yet I wonder, how fuch 
 men can compare them/elves with St. Paul, without 
 trembling ! 
 
 But, to excite thefe to repentance, and all to 
 zeal and diligence, let it be obferved— that, if ever 
 
 there 
 
SERMON V. 38,7 
 
 there was an age, fince the eflablifliment of Chrlf- 
 tianity, that required eminent qualifications moil 
 prudently and moft warmly exerted in the caufe 
 of the Gofpel, it is this age of ours— an age cf 
 impiety, infidelity, rebuke and hkfphemy. The 
 teachers of Chriftianity have been always reviled by 
 the infidel and the libertine ; but to treat Chrif- 
 tianity with the fame rude infolence, was referved 
 for thefe days of ours. Infidelity is now propa- 
 gated, not only with the utmoft cunning, but with 
 the greatefl opennefs ; the pejiilence, that walked in 
 darknefs^ noiv deflroyeth by noon day. It is not fuper- 
 ftition or popery, it is not perfecution or prieft- 
 craft, that are now the fubjeds of invedivc— thefe 
 were only introductions to a larger work. For, 
 infidels now confeffedly attack ChriRianity itfelf, by 
 declaring publickly and without referve — that pro- 
 phecies are nonfenfe— and miracles impofiible — that 
 faith is an affront to reafon — and religion to com- 
 mon fenfe — in fhort •, they will be bold to fay, God 
 cannot make a revelation, if he would \ and, if he 
 could, it would be of no ufe, of no fervice at all tq 
 mankind ! 
 
 Let God arife^ and let his enemies be fcatteredl 
 
 But, though tht waves of the fea are mighty, and 
 rage horribly ; yet, the Lord, who dwellcth on high 
 is mightier. And Chriftianity, which is founded ojj 
 the rock of ages, fliall ftand firm and unfliaken j 
 though the rains fhould defcevd, and the foods come, 
 mid the winds blow : and though all together fhould 
 break upon it in one furious llorm — yet fhall it 
 B b 7, life 
 
388 S E R M O N V. 
 
 lift up its facred head beautiful and triumphant, 
 for /'/ is founded upon a rock. 
 
 And yet, we mufl: remember—chat, though 
 Chrift will always have a church, a number of true 
 difciples upon earth; yet, we mufl: remember, — - 
 that he can remove his Gofpel to a more worthy 
 people, when we have filled up the meafure of our 
 iniquities. For, where are now the once famous 
 churches of Ephefus and Smyrna, Pergamus and 
 Thyatyra, and others both Afian and European, 
 planted by St. Paul himfelf ? 
 They were but are not. 
 
 That curs may be delivered, let us, the guardi- 
 ans of Chriftianity, who 2Stfet for the defence of the 
 Gofpel^ unite as one man, to oppofe the dreadful 
 progrefs of infidelity and of impiety. Let infidelity 
 be confuted by fuch writings, as prove — that, while 
 wifdom is rudely infulted by her enemies, (he is 
 fully jufiified by her children. And let impiety be 
 oppofed by the fan6tity of our own lives, and by 
 our boldly rebuking the vices of the times. 
 
 As to the latter, the denunciation of God to the 
 Prophet Ezekiel demands our mofl: ferious atten- 
 tion — Son of Man, I have made thee a watchman to the 
 houfe of Jfrael; therefore hear the word at my mouth, 
 and give them warning from me. When I fay unto the 
 wicked, thou fid alt fur ely die \ and thou giv eft him not 
 warning, nor fpeakejl to warn the wicked from his 
 wicked way to fave his life ; the fame wicked manfl:all 
 die in his iniquity, hut his blood will I require at thine 
 hand. And at the fame time let us remember the 
 
 reward 
 
SERMON V. 389 
 
 reward of thofe, who turn many to righteoufnefs — 
 they jhall Jhine as the Jlars far ever and ever. And 
 though we (hould even labour in vain, and Ifrael 
 he not gathered \ yet fhall we he glorious in the eyes 
 of the Lcrd^ our judgment is with the Lord, and our 
 reward with our God. 
 
 A great point will be gained at prefent, in thefe 
 evil days, if we ftand our ground; and when we 
 find, we can certainly keep men from growing 
 worfe, we may foon be able to make them better. 
 The fureft way to get more influence and power 
 IS— to make the beft ufe of what we have. For 
 when men fee, that our labours are warmly direfted 
 for the promotion of their trueft intereft, they will 
 flrengthen us out of regard to themfelves. For 
 however numerous our enemies may be, yet at 
 prefent we truft, that they that he heartily with us 
 are more than they that are in appearance with 
 them. 
 
 And were we, the minifters of the Gofpel, aho- 
 gether fuch as St. Paul was— or rather — could we 
 but fuppofe, that ten thou/and minijiers of the Gofpel, 
 I will not fay with abilities equal to St. Paul's, but 
 with his goodnefs of heart, and with his zeal, were 
 Rationed through this kingdom — how would the 
 work of the Lord profper in their hands — how mightily 
 would grow the word of the Lord, and prevail — foon 
 would infidelity and profanenefs hide their guilty 
 heads — and the Church of England would be (in 
 a nobler fenfe, than it has ever yet been) the per- 
 feSlion of beauty, and the joy of the whole earth ! 
 
 This 
 
390 SERMON V. 
 
 This fuppofal, however pleafing in theory, is riot 
 at prefent to be expefted in real life. And yet^ 
 every man can ailfwer for one. And every man 
 jfhould remember — he muft anfvver, at leafl, for 
 himfelf, in that next, everlafling fcene of things^ 
 to which we are (and may we ever remember that 
 "Cve are) all haftening. 
 
 Permit nie then, by way of cohclufion, mo'fl 
 tarneftly to exhort and befeech you to be followers 
 of St. Paul — with a fixed attention to view his 
 great example, and to review it frequently, till 
 you tranfcribe that fpirir, till yoli are inHamed with 
 that zeal, which animated him in every adion. 
 iShould we take But one tranfient view of him, we 
 Ihall be like a man beholding his natural face in a glafs ; 
 %e behoUeth hiinfelf^ and go'eth his way^ and ftraightway 
 forgetteth what manner of man he -Was. No: let 
 liis image never forfake us, till we are transformed 
 into his likenefs; till, like him, we preach in public, 
 and exhort in private; and till, like him, we alio 
 become examples to the brethren. And then fhal! 
 we receive from the people the fame honourable 
 teftimony, that was given to him arid Silas — Thefe 
 men are the ferv ants of the moft High God, which floew 
 unto us the way of falvation. 
 
 The jervants of the moji High Gcd is a title ex- 
 teedingly magnificent-, but yet, not equal to fome 
 others, which are known to be given us in the 
 holy fcriptures ; and given, not only to infpire us 
 wick noble images, but to make us he what 
 
 we 
 
S E R M O N V. 39J 
 
 We are called: fince they are marks of honour, 
 which we can then only wear with credit, when 
 we have well deferved them. IVhat carefulnefs then 
 fhoiild the remembrance of thefe titles work in all 
 of us ? Tea^ what clearing of our/elves ! Tea, ivhat 
 indignation againft vice ! T<f^, what vehement defire 
 of virtue ! Tea^ what zeal ! 
 
 IVatch ye therefore ; quit yourfelves like men \ he 
 Jirong: contend ear nefily for the faith once ddrcered to 
 the faints^ in nothing terrified by your adverfaries. Let 
 the word of Chrijl dwell in you richly, in all wifdom. 
 ■Meditate day and night in that facred volume, 
 wherein are hid certainly the z\i\^i treafures^ though 
 not all the ornaments of wifdom and knowledge. Thus 
 furnifJjed unto every good work, fhine as lights in the 
 w/?r/d. In all things approving yourfelves as the 
 minifiers of God, hy purenefs, by knowledge, by love un- 
 feigned, by the armour of rightecufnefs on the right 
 hand and on the left, by honour and difhonour — and 
 hy evil report, as well as good report. 
 
 For both thefe we muft exped j feeing we are 
 fet forth a fpe5iacle to God — and angels — and men. 
 Bad men have their eye upon us, to mifreprefent 
 us and triumph at our failings — good men, to ap- 
 plaud and imirate our virtues — evil angels, not 
 imaginary but real beings, who are permitted to 
 tempt us, particularly contrive our fall — good 
 angels, thole minijlering fpirits fetit forth to minifler 
 to the heirs offalvation, will rejoice at our victory — 
 and laftly, (a reflection that muft fire our foul?, 
 B b 4 and 
 
392 S E R M O N V. 
 
 and make us more than conquerors!), God himfelf be- 
 holds us with a peculiar attention, having made us 
 workers together with him, in the falvation of a 
 world of creatures— a charafler, which if we 
 fincerely endeavour to fulfil (and dreadful will be 
 our condemnation, if we do not) he will both con- 
 firra us with his grace, and crown us with his glory. 
 
 Wherefore, feeing we are compaffed about with fo 
 great a cloud of witneffes, let us lay afide every weight, 
 and run with ■patience the race that is fet before us — 
 looking untojefus, the author andfinifher of our faith, and 
 to his blefled Apoftle St. Paul, the neareft follower 
 oi the great captain of our falvation. And let us all 
 imitate him now, even as he did Chrifl, that we 
 may follow them both afterwards to the general 
 ajj'embly and church of the firfi-born in heaven-, that 
 where they are, we may be alfo. 
 
C 393 ] 
 SERMON VI 
 
 2 Peter III; ver. lo, ii, 12, and 14. 
 
 T!he day of the Lord will cofne as a thief in 
 the night; in the which the heavens fi all pafs 
 away with a great noife, and the elemeitts pall 
 melt with fervent heat ; the earth alfoy and 
 the works that are therein, fiall be burned up. 
 
 Seeing then that all thefe things fhall be 
 dijfolvedy what manner of perfons ought ye to 
 be in all holy converfation and godlinefs, 
 
 hooking for, and hajiing unto the coming 
 of the day of God, wherein the heavens being 
 on fire jh all be diffolved, and the eleme?its fjall 
 melt with fervent heat ? — 
 
 Wherefore, beloved, feeing that ye look for 
 fuch things, be diligent, that ye may be found 
 of him in peace, without fpot and blamelefs, 
 
 THESE folemn words, with which St. Peter 
 concludes his fecond Epiflle to the Chriftians, 
 contain an argument every way quahfied to leave 
 
 the 
 
394 SERMON VI. 
 
 the moft lading imprefTion on their minds. And as 
 I am at this time to conclude my exhortations to 
 you of this place, what words are more proper to en- 
 gage your prefent attention — what words are more 
 likely to be for ever remembered by you, than 
 thefe words of the Apoftle ? Words, which one 
 cannot read, or hear, without trembling! Words, 
 that in the moft alarming manner defcribe to us 
 that great and univerfal deftriiflion, which will 
 take place at the day of judgment j when the 
 heavens^ which now furround us with fo much 
 beauty and order, (hall pafs away with a mighty 
 noifej when the earthy with every thing we lee 
 magnificent and fplendid, (hall totter and tumble 
 into ruins; and when all mankind ihall be fentenced, 
 either to everlafting happinefs, or everlafting mi- 
 fery. 
 
 But, let me afk you, does not your blood run 
 cold, and even freeze within you, when you hear 
 of forrows inexpreffible, and torments without 
 end ? Can your hearts be unmoved, when you think 
 of everlafting joys ? Were we to read, that God 
 had prepared fo much happinefs^ or fo muchmifery^ for 
 any other world of creatures, (hould we not feel 
 ourfelves affected ftrongly; ftiould we not wifh^ 
 fhould we not pray, that this world of creatures 
 might be fo wife as to fave themfelves from that 
 miferyj and be rewarded with that happinefs ? 
 Should we not, I fay, be thus affccled, with refped 
 
 to other creatures ? 
 
 How 
 
S E R M O N VI. J95 
 
 How then mufl our hearts beat, how muft we 
 Hartle and be alarmed, when this refleftion comes 
 home to ourfelves — We are the men ! — IFe are tkefe 
 very creatures \ — Toii^ and /, with all thole we have 
 known, or heard of; with all thole, who have lived, 
 or fhall live, on this wide theatre of the earth, -we 
 fhall be hereafter raifed from our graves by the 
 awakening voice of an Archangel— from thefe graves 
 fhall we be fummoned to the tribunal oi hm, who 
 6nce defcended to be our Saviour, but who will 
 be then our Judge — and before him, and to n, 
 muft we render a ftrift account of the thoughts — • 
 of the words — and of the aftions of our paft lives — 
 and particularly, as I fhall be accountable for the 
 inftru(51ions I have gwtnycu-^ fo will you be account- 
 able for the good or bad ufe you have made of fuch 
 ihftruclions — whether, by being abfent, you have 
 refufed to he^r them — or, if prefent, whether you 
 have diligently attended to them — and, if having 
 attended, whether you have been careful to pradife, 
 or whether you foon forgot the inftrucftions you 
 thus received in this houfe of God. 
 
 In the courfe of my exhortations to you, I have 
 fometimes exprelled a folemn difapprobation of the 
 behaviour of many in this place; and as I ihall do 
 the fame friendly office Ibmewhat more particularly 
 at prefent ; it may be proper, before I proceed fur- 
 ther, to fhew you, that it is the exprefs duty of the 
 tninifter to reprove and rebuke, as well as to praile 
 
 and 
 
396 SERMON VI. 
 
 and exhort; and that I (hould not execute my own 
 important office, if I were not to perform both. 
 
 Hear then what St. Paul commands all Chriftian 
 miniflers, in the peribn of Timothy— Preach the 
 word, he inftant in feafon and out of feafon, reprove^ 
 rebuke; and to Titus, exhort and rebuke zvith all 
 authority. Hear alfo what God commands the 
 prophet Ifaiah — Cry aloud, /pare not\ lift up thy 
 voice, like a trumpet, and fhew my people their tranf- 
 grejfions, and the houfe of Jacob their fins. And laftly, 
 hear the moft awakening charge of God to the 
 prophet Ezekiel — Son of many I have made thee a 
 watchman unto the houfe of Ifrael : therefore hear the 
 word at my mouth, and give them warning from me. 
 When I fay unto the wicked, thou Jhalt furely die, and 
 thou giv eft him not warning, nor fpeakefi to warn the 
 wicked from his wicked way, to fave his life •, the 
 fame wicked man fhall die in his iniquity, but his 
 Hood will I require at thine hand. 
 
 And now confider ferioufly with yourfclves — if 
 the blood of the congregation fhall be required of 
 the minifler, that negleds to warn, and fliake the 
 confcience of the fmner j is it not wife in him, is 
 he not obliged to cry aloud, and (however difagree- 
 able it may chance to be to the people — and fome 
 men are not fond of being roundly admonifhed, 
 even though their falvation bq at ftake) I fay, how- 
 ever unwelcome truth may be, yet, if fuch be the 
 minifter's commiffion — I appeal to your own hearts, 
 if he be not indifpenfably obliged to difcharge it -, 
 
 and 
 
S E R M O N VI. 397 
 
 and at his peril be it, if he be fo meanly fearful, 
 or lb abfurdly complaifant, as to negled this his 
 duty. 
 
 But then, as the blood of the people will be 
 required of the minifter, who does not warn them; 
 fo, on the contrary, God declares in the next 
 words — But J if thou warn the wicked, and he turn, 
 not from his wickednefs, nor from his wicked way, he 
 Jhall die in his iniquity •, but thou haft delivered thine 
 own foul. 
 
 In order therefore to difcharge my own duty, 
 •that I may ht free from the blood of this congregation, 
 and that I may be once more inftrumental in per- 
 fuading you to work out your falvation; I fhall 
 now repeat the alarming words of the text, and 
 then proceed to draw fuch obfervations as the 
 Apoftle recommends, and which my leaving you 
 at this time makes more particularly neceflary. 
 
 The day of the Lord will come as a thief in the 
 night', in the which the heavens fhall pafs away with 
 a great noife, and the elements fJoall melt with fervent 
 heat \ the earth alfo^ and the works that are therein, 
 fhall he burned up. 
 
 Seeing then that all thefs things fJmll be diffolved, 
 what manner of ferfons ought ye to be in all holy con' 
 verfation and godlinefs. 
 
 Looking for and hajling unto the coming of the day of 
 God, wherein the heavens being on fire fhall be dif- 
 filvedj and the elements fhall melt with fervent heat ? 
 
 Where- 
 
39S S E R M O N Vf. 
 
 Wherefore, behvedy feeing that ye look for fuch things-^ 
 J?e diligent y that ye may be found of him in peace, withr 
 out fpot and blamelefs. 
 
 The Apoftle's great argument, you fee, is (of all 
 arguments the greateft) that of — a judgment tQ 
 come ! An argurnent, that muft make every fon of 
 Adam, as it did Felix, tremble. For the day of the 
 Lord is great and very terrible — Who may abide the 
 day of his comings and who fJoall fiand "when he ap- 
 pear eth? When the heaven fhall depart as a fcrowl 
 rolled together^ and every mountain and ijland fhall be 
 moved out of their places — when the izhole earth fhall 
 quake, and the heavens fhall tremble, when the fun ard 
 the moon fhall be dark^ and the Jlars fhall withdraw 
 their fhining — 'Then fhall the kings of the earti>, and the 
 great men, and the rich men, and the chief captains, 
 and the mighty men, and every poor man — hide them- 
 felves in the dens, a7id in the rocks of the mountains ', 
 and fhall fay to the mountains, fall on us, and hide us 
 from the face of him that fittsth on the throne, an} 
 from the wrath of the Lamb : for the great day of his 
 wrath is come, and who is able tofland? 
 
 This is the language, in which the terrors of that 
 laft dreadful day are defcribed in the holy Scrip- 
 tures ; and may it fink fo deep in our memories, as 
 never, never, to be forgotten by us •, but fo influ- 
 ence our lives, that we may look forward to this 
 •decifive day with joy and not with grief! For this 
 is the only wife refledion -, and this therefore is the 
 inference in the text — Seeing then that all thcfe things 
 Jloall he dijfolved, what manner of perfgns ought ye to be 
 
S E R M O N VI. 299 
 
 in all holy converfation and gcdlinefs ? — Being diligenty 
 that ye may be found without fpot and blamelefs. 
 
 From thefe words we may infer this interefting 
 truth — that the only way for us to (land boldly in 
 the day of judgment, and to fecure the favour of 
 the judge, \s~to give all diligence^ to make it our 
 principal care and Jludy^ that our lives be truly re- 
 ligious^ and that we be perfons of all holy converfation 
 and godlinefs. 
 
 This then being a point of Infinite confequence 
 to you all, that you may judge how far you are, 
 or are not, thus happily qualified and prepared j 
 I fhall now fuppofe this parifh divided into threg 
 forts of people : 
 
 Firft, Such as are Chriflians only in name\ 
 2dly, Such as are but Chriflians in parti and 
 3dly, Such as are altogether Chriflians: 
 
 To each of thefe three forts of people I fhall now 
 addrefs myfelf with all pofTible plainnefs. But 
 remember, that 1 diftinguilh no man-, and there- 
 fqre only recommend to every perfon in this con- 
 gregation, to lay his hand upon his heart, and afk 
 himfelf — to which of thefe three forts of people he be- 
 longs; as I (liall now addrefs myfelf to each, in 
 their order. 
 
 Ftrjl then I ihall addrefs myfelf to the mofl wicked 
 fort — that is — to thofe, who are only Chriflians in 
 name: and to thefe 1 fpeak firft, becaufe their 
 danger is greateft. 
 
 Now 
 
40O SERMON VI. 
 
 Now by Chrijiians in name only I mean fuch men, 
 as having in their infancy been admitted by baptifm 
 into Chrift's church, are therefore called Chrijiians \ 
 but who do not trouble their heads at all, or very 
 little, about the doflrines and duties prefcribed in 
 the Gofpel of Chriftj not only, not knowing, nor 
 defiring to learn the way to heaven and happinefs, 
 but perhaps fcoffing at their neighbours for being 
 more religious than themfelves. But are there any 
 perfons fo defperately wretched and wicked in this 
 place? — It is to be feared, confidering the general 
 great wickednefs of the prefent age, that there are 
 fome men of this very black character in every 
 parifh -, and I wiih I had no reafon for thinking, 
 that there art fome few in this. 
 
 Our Saviour's rule is— ^^ their fruits ye fJjall know 
 them. And if we may judge of men by their prac- 
 tice, or by what they do not praftife, may we not 
 conclude that men, who come not to the houfe 
 of God above once or twice in a year, come not 
 from devotion but curiofity; and that men, who 
 will not receive the facrament, and perform the other 
 public duties exprefsly commanded by Chrift, are 
 Chriftians by accident only, and not by choice; and 
 therefore are in effect, no Chriftians at all ? 
 
 If any one perfon of this fort fhould be now pre- 
 fent, he will give me leave to expoflulate with him. 
 And firft I would afk, whether he believes the Bible 
 to be the word of God^ and Chrifl to be the Son of God 
 —-if he does not, let him know, that, if the Bible 
 
 k 
 
SERMON VI. 401 
 
 be God's word., and Chriji be his Son., as we have the 
 ftrongefl reafons for believing, then he and all 
 others, who live in a Chritlian country, and yet do 
 not believe thefe truths, are in dreadful circum- 
 llances : fince Chrift has exprefsly declared, that, 
 he who hath opportunity to know his Gojpel., and yet 
 believeth it not., Jljall he damned. 
 
 But perhaps, he has no objedlion to the Bible, 
 and believes it may be the word of God j yet,, as he 
 never reads it, and will not come to church to 
 hear it, he knows very little what it contains; and 
 therefore, as to a refurre£iion from the dead, and a 
 day of judgment, why — for what he can tell— there 
 may be nothing in either of them: and fo he even 
 refolves to live on carelefsly and wickedly, in de- 
 fiance of all fuch notions. Juft fuch men there 
 were in St. Peter's days, whom he calls fcoffers, 
 who walked after their own lulls, and mocked ac 
 the doftrine of God's judging thg world, faying 
 — where is the promife of his coming ? 
 
 To thefe profane men he anfwers in the words 
 
 of the text ^he day of the Lord will come, 
 
 &c. And what faith Daniel — S^hey that Jkep in the 
 duft of the earth fijall awake -^ feme to sverlafiing life, 
 and feme toJJjame, and everlajling contempt St. Faui 
 lays — God commandeth all men every where to repent, 
 hecaufe he hath appointed a day, in the which he will 
 judge the world in right eoufufs. But ChriO: himfelf 
 has informed us particularly — that, at the laft day, 
 he fhall delcend from heaven, and all the holy 
 C c angels 
 
402 SERMON VI. 
 
 angeh with him ; when he Jhall fit upon the throne of 
 his glory : and before him Jhall be gathered all nations \ 
 and he foallfeparate them one from another^ as a fhep- 
 herd divideth the fheep from the goats-, when he Jhall 
 fet thejioeep (the holy) on his right hand, and the goats 
 (the wicked) on his left. And then Jhall the king fay 
 unto them on his right hand — Come ye blejfed of my 
 father, inherit the kingdom prepared for you from the 
 foundation of the world — and then Jhall he fay to 
 them on his left hand. Depart from me, ye curfed, 
 into everlajling fire, prepared for the devil and his 
 angels. 
 
 But perhaps thefe men believe a God, and a 
 future judgment; and yet refolve to do as they 
 pleafe, whatever be the confequence. But has 
 God commanded, and fhall man dare to refufe 
 obedience ? Who art thou, O man, that rebellefi 
 againjl God ? Hajl thou an arm like God, or canji 
 thou thunder with a voice like him ? Will poor dufl; 
 and afhes oppofe itfelf to an almighty power? 
 Infolent and ignorant beyond defcription! Oh! 
 confider this, ye that defpife God, left he pluck you away, 
 and there be none to deliver you ! Let the goodnefs of 
 God, who as yet giveth you life and time to reform, 
 lead you to fmcere repentance; and may you fee the 
 things that belong unto your peace, here and hereafter 
 — before they be for ever hid from your eyes ! 
 
 Leaving then thofe nominal Chrijlians, but dt(-. 
 peratc finners, which Lhope, and indeed believe, are 
 but few in this place : let us now confider the cafe 
 
 of 
 
SERMON VI. 403 
 
 of the half Chrijlians, which I fear are many. 
 
 By an half Cbrijiian is meant a man, who has 
 been made a Chriftian by baptifm, and, when grown 
 up, conforms in fome things to the rehgion of 
 Chrifl, as pradifed in his country — who frequents 
 the public worfhip of God, unlefs prevented by a 
 fhower of rain, or the opportunity of making a 
 good bargain ; and who, if he attends the public 
 worlhip in the morning, thinks he may very well 
 be excufed, if he devotes the afternoon to vifiting 
 — or drinking — or fleeping. 
 .Bur, awake to right eoufnefs^ and fin not ; — for fuch 
 men have not the knowledge of God — / fpeak this to 
 their fhame. I know not what your particular ex- 
 cufes may be ; but this I know, and think it my 
 indifpenfable duty to declare thus pubhckly — that 
 if one were to eftimate the number of true Chrif- 
 tians in this parilh from thofe, v/ho have, for this 
 year pad, been confrantly,or generally, prefent in this 
 houfe of God — the number would be very fmall indeed. 
 True it is, that fometimes neceffity will prevent a 
 good Chriftian ; but then he will be extremely forry 
 at being prevented from worlhipping the Lord his 
 God, and hearing the words of eternal life — but I 
 prefs it upon your own conlciences, and leave it to 
 God who feeth the heart — w^hether choice has not 
 prevented moft of you -, and whether you might 
 not have been more conftantly prefent, if you had 
 rtrongly defired it. Remember, that moil of you 
 have but one day in the week to learn thofe doc- 
 C c 2 trines 
 
404 SERMON VI. 
 
 trines and duties, which alone can make you wife 
 unto falvation : and that, if you refufe to hear thefe 
 preached and explained, your ignorance will be To 
 far from being an excufe for your fins, that it will 
 greatly aggravate your condemnation. 
 
 The thing is — religion is not your delight — and 
 becaufe it is not your delight — therefore you are not 
 true Chriftians— therefore it is plain — you do not 
 love the Lord your God, with all your heart, and 
 with all your mind, and with ail your foul, and 
 with all your ftrength. 
 
 But as the half Chriftian, though he is fom.e- 
 times at church, is thus eafily prevented — fo as to 
 other articles of his behaviour, he is in general feri- 
 ous in his convcrfation, unlefs when provoked by 
 any crofs accident j and then he will blafpheme 
 God, and curfe his relations or his fervants— but 
 perhaps he never fwears, nor abufes his neighbours, 
 and yet he will now and then drink even to 
 drunkennefs, and be guilty of fornication and adul- 
 tery. But can thefe perfons be the true fincere 
 
 difciples of Chrift Jefus ? — Do fuch men, in their 
 ferious hours, do they, can they think themfelves 
 the fervants of the moft high God •, or after a life 
 of fo little religion, and fo much wilful wickednefs, 
 do they madly hope, do they impudently prefume 
 to exped a crown of glory ^ and everkjling happinefs ? 
 
 But — be not deceived — you know, that whatfo- 
 ever a man foweth^ that (hall he alfo reap. What ! 
 know ye not that the unrighteous JJjall not inherit the 
 
 king- 
 
SERMON VI. 405 
 
 kingdom of God? St. Paul tells us, that the works of 
 the flefh are thefe — adultery, fornication, hatred, vari- 
 mce, murders, drunkennefs — and fuch like; of the which ^ 
 fays he, I tell you now, as I have alfo told you in time 
 pafl, that they who do fuch things (hall not inherit the 
 kingdom of God. 
 
 Such imperfed and defedive Chriftians would do 
 well to confider the words of the apoftle St. James 
 — whofoever fhall keep the whole law, and yet offend in 
 one point, he is guilty of all, i.e. whofoever conforms his 
 life to the rules of his religion, in general, and yet 
 knowingly and wilfully indulges himfelf, from time 
 to time, in the commiffion of any one fin, proves, 
 that he has not a "true defire of pleafing God, and 
 therefore is not fincerely obedient to his laws ; which 
 are all ejflablifhed by the fame high authority. 
 
 For, fays the Apoftle, he that faid, do not commit 
 adultery, f aid alfo, do not kill: now if thou commit 710 
 adultery^ yet if thou kill, thou art become a tranfgreffor 
 cf the law, By this fame rule we may fay— he that 
 faid, thou fiialt not take the name of the Lord thy 
 God in vain, faid alfo — remember to keep holy the 
 fabbath day — now if thou do not take God's name 
 in vain, yet if thou doft not keep holy the fabbath, 
 thou art become a tranfgreffor of the law— fo again, 
 Chrift, that commanded men to be received into 
 his church by the facrament of baptifm, hath com- 
 manded all the members of his church to receive 
 the facrament of his body and blood ; now, if thou 
 art baptized, but wilt not receive the facrament of 
 the Lord's Supper, thou art become a tranfgreffor 
 C c 3 of 
 
406 ^ SERMON VI. 
 
 of the law: and confequently, in all thefe, and other 
 cafes, wherever there is a wilful tranfgrefrion of any 
 known law of God, and that tranfgrefrion frequently- 
 repeated, fuch a man can be no fincere Chriftian ; 
 and, therefore, as he will not be owned by Chrift 
 as his true and faithful difciple, he muft at the day 
 of judgment have his portion with hypocrites and 
 unbelievers, in that dreadful place, where there will 
 be punilhment great as God can inflidt, and man 
 can fuffer, torments without meafure, and mife- 
 ries without end. 
 
 And now, leaving this fecond fort of Chriftians 
 to the moft penitent refle<5lions for their paft vio- 
 lations of God's laws, and to refolutions of a more 
 holy converfation ; I fliall proceed to addrefs my- 
 felf to the third fort of Chriftians amongft you — 
 thofe who ferve God in fmcerity and truth -, who 
 are therefore not only almofi^ but altogether, Chrift- 
 ians : and of thefe there are (I hope) not a few in 
 this parifti — and God almighty grant, that their 
 number may increafe daily ! 
 
 By a perfeB Chriftian is not here meant a man, 
 that lives without fm ; for in this fenfe no man ever 
 was, or ever will be perfe6l ; but- — a man that is 
 fincerely religious, and whofe mind is fet upon 
 righteoufnefs — a man, who follows indeed the bufi- 
 n^fs of his calling, and endeavours by an honeft in- 
 duftry to provide for this world, but whofe thoughts 
 are ftill fixed upon another and better world, re- 
 ferved for him in the heavens — whofe chief ftudy 
 
 is 
 
S E R M O N VI. 407 
 
 is to pleafe God, and to fave his own foulj — who 
 earneftly defires, and diHgently endeavours to know 
 the will of God; and, when he knows it, ftrives to 
 perform it to the beft of his knowledge, and to the 
 utmoft of his ability. 
 
 Such then is the fincere and good Chriflian, and 
 fuch I believe there areamongft you, in this place: 
 to thefe therefore, with great pleafure, I, in the 
 laft place, addrefs myfelf. 
 
 And as thefe have been almofl conftantly prefent 
 in this holy place, to worfhip the Lord their God, 
 •and to be inftrudled in their duty; they will 
 gladly receive fome farther inftrudions, efpecially 
 as thefe may be the laft they will receive from me 
 as their minifter in Chrift Jefus. 
 
 To you therefore, dearly beloved in the Lord, 
 I now addrefs my exhortations — to you, who, 
 however mean in your fituation, and humble in 
 your prefent fortunes, have the noble ambition to 
 confider yourfelves as the children of a God, that 
 is almighty, and heirs of an inheritance in the 
 
 heavens of an exceeding and eternal weight of 
 
 glory. 
 
 You have learnt how fliort, and how precarious 
 life is, by the deaths of others— and you have learnt 
 how little true fatisfadion there is here, from your 
 own difficulties and troubles— and you find that the 
 only folid and true happinefs enjoyed in this fhort, 
 troublefome ftate of things, arifesfrom the filent joy 
 of your own minds, confcious of the well-meant 
 C c 4 fincerity 
 
403 S E R M O N VI. 
 
 fincerity of your aftions, and 'from the profpecl of 
 uninterrupted and endlefs joys hereafter. 
 
 Yet a little while, and your troubles will be all at 
 an end — dare to be religious, in the midft of a 
 crooked and perverfe generation — and then— though 
 diftrefs and ficknefs fhould every way furround 
 you — though your feet fmuld Jiumble upon the dark 
 mcuntains — though you lualk through the valley of 
 the fhadow of death — yet, even then fnall you fear 
 no evil % for God being with you, his countenance 
 fhali comfort you •, he will make all your bed in 
 your Jicknefs-^ ^nd -will give you to look forward, 
 through all the aflonifliing circumftances of are- 
 furre^lion from the dead, to the terrors of a day 
 of judgment, with Joy unfpeakable and full of glory. 
 
 Having thus addrefied myfelf, with all plainnefs, 
 to the different forrs of Chriftians in this place, I 
 Ihall now give a fhort chara6ler of a good Chriftian, 
 drawn in fuch a manner that the moil ignorant 
 may underftand it, the wicked be reformed, and 
 the religious be confirmed by the defcription — and 
 then conclude, with a few ferious refledions and 
 exhortations. 
 
 The good Chriftian then, (I ihall fuppofe him 
 born in fuch a parifh as this, and in humble cir- 
 cumftances) is one, who was, in his infancy ad- 
 mitted into the church of Chrift by the facrament 
 of Baptifm — when, he being tdo young to promife 
 for himfelf, his Godfathers and Godmothers pro- 
 mifed for him, that he fhould believe the do6lrines, 
 and perform the duties prefcribed by Chrift his 
 
 Saviour 
 
S E R M O N VI. 409 
 
 Saviour— when arrived at years of diicretion, he 
 confiuers ferioufly, that as this life is but (hort, and 
 he is to live for ever in happinefs or mifery here- 
 after, accordingly as he lives righteoufly or wicked- 
 ly in this prefent world, he refolves to be holy in 
 order to be happy — and therefore, the firft ftep he 
 takes is — to fulfill, in his own name, the promife 
 made for him by others at his baptifm — and this 
 facred engagement, he makes to God, before the 
 Bifnop, in the folemn office of confirmation, and 
 compleats it by receiving the Lord's Supper. — 
 Having made this promife to believe, and to do, 
 what was promiied in his name, he firit regulates 
 his beliefs and then his pra8ice. 
 
 His belief is readily granted to the doflrines 
 clearly contained in the Bible-, and his practice is 
 regulated by its precepts. 
 
 He believes that there is a God — a Being that 
 exiiled from all eternity, infinite in holinefs, and 
 goodnefs, wifdom, and power — that God is every 
 where prefent, and views with fl:ri6t attention his 
 actions — his v/ords — and his very thoughts—that, 
 as God made this world by his power, fo he 
 governs it by his providence — and therefore, as 
 there is no evil but by his permilTion, fo there is 
 no good but from his bounty : and that, as God 
 provides him with the conveniencies of life here, fo 
 he defires he fliould be happy alfo hereafter — he 
 believes that there is but one God, though con- 
 fiding of three perfons — that God the Father is the 
 maker of heaven and earth, of him, and all things ; 
 
 that 
 
4IO SERMON VI. 
 
 God ibe Son became man, and died upon the crofs, 
 for his falvation ; that, after his relurredion from 
 the dead, he afcended into heaven, there to remain 
 till the day of judgment — that awful day, when 
 he fhall once again defccnd, to judge thofe whom 
 before he redeemed -, when they who have com- 
 plied with his Gofpel, fhall be received into ever- 
 lafting happinefs •, and they, who have not, fhall 
 depart into everlafting fire— and laftly he believes, 
 that God the Holy Ghoft fandifieth him, i. e. by 
 the fecret methods of his grace helps on, and ani- 
 mates his endeavours after holinefs of life; being 
 always ready to comfort and fupport fuch as de- 
 voutly pray for his afTiflance. 
 
 Thefe then are, the articles of the good Chriftian's 
 belief; things eafy to be believed, and highly ne- 
 cefTary to be conftantly remembered. And as to 
 his pra^ice, he confiders that he has duties to per- 
 form towards God — towards his Neighbour — and to- 
 wards himfelf. 
 
 As he is convinced, that he was created, is con- 
 ftantly preferved and proteded, and has been re- 
 deemed by God j and that all his happinefs here 
 and hereafter depends on God alone— fo his heart 
 is fired with gratitude for thefe blefhngs, and he 
 frequently fends to Heaven his thankfgivings for 
 bleffings received, and prayers for the continuance 
 of them, as well as for the pardon of all his fms — 
 but though this be his general praftice, conflantly, 
 and every where, in the ihop, and in the field ; yet 
 
 particularly 
 
SERMON VI. 411 
 
 particularly does he begin and end every day with 
 a fliort prayer to God : at lead, though he rife up 
 early, and late take rejl^ and eat the bread of care- 
 fulnefs, he always falls down and repeats the Lord's 
 prayer, the firft thing in the morning, to derive a 
 bleiring on his daily labours •, and the lafl: thing 
 in the evening for a proteflion againft the dan- 
 gers of the night. 
 
 But though this be his daily pradice, yet every 
 Sabbath day he devotes almoii entirely to religion, 
 to the worlhip of God, and to the promoting his 
 own falvation — having therefore rifen early enough 
 to difpatch fuch bufinefs as is abfolutely neceffary, 
 he fcarce ever omits going to the houfe of God — 
 praifing God as he goes, for the happinefs of 
 being born in a Proteftant land, and at a time 
 when he can go to church without being in dan- 
 ger of his life, as was the cafe of the firft Chrift- 
 
 ians. At church he refledls with Jacob This 
 
 furely is the houfe of God, this is the gate of Heaven t 
 And accordingly his folemn devotion during the 
 prayers, his filent attention during the fermon, Ihevv 
 him to be then engaged in the moft important bu- 
 fmefs of his life. And that the inftrudions then 
 received may have their due influence, he confiders 
 them over by himfelf, or with his friends, or in his 
 family, afterwards. And that his fervants and chil- 
 dren, may equally enjoy the happy advantages of 
 religious inftruftion, and receive the holy facrament 
 
 equally 
 
412 SERMON VI. 
 
 equally necelTary to their falvation, and to his own ; 
 he is prudent fo to contrive the neceflaries of that 
 day, as not to interrupt the religious obfcrvation 
 of it. And happy would it be both for mafter and 
 fcrvant, if this point of prudence was more gene- 
 rally ftudied — for how can the one expeft thofe 
 under him to be good fervants, if he will not fuffer 
 them to be good Chrillians ? 
 
 He remembers — that God has commanded him 
 to devote the whole fabbath day to religious pur- 
 pofes ; and therefore to thefe fame purpofes he de- 
 votes the afternoon as the morning ; and as he re- 
 news his progref^ to this houfe of God, he is con- 
 cerned to fee any of his neighbours removing, the 
 one to his faring and another to his merchandize^ and 
 a third to fome public merriment, or perhaps 
 drunken company. 
 
 Having thus twice performed the public worfhip 
 of God, he retires to his family or ferious friends; 
 and concludes the facred bufinefs of the day, by 
 reading the word of God, or by religious converfa- 
 tion or refledion. 
 
 Thus he confcientiouny difcharges his duty to- 
 wards God ; and this leads him to difcharge alfo 
 the duties he owes to his neighbours. As a fon, he 
 is dutiful and refpectful to his parents—as a parent, 
 he is kind to his children ; and particularly by 
 bringing them up in the nurture and admonition 
 of the Lord — by teaching them the words, and 
 afterwards the meaning, of our excellent Church 
 
 Catechifm, 
 
SERMON VI. 41J 
 
 Catechifm, by bringing them regularly to church, 
 and teaching them every thing virtuous and praifc- 
 worthy — As a fervant he is faithful to his mailer — 
 as a majler he is gentle to his fervants -, not hinder- 
 ing them from, but requiring them to frequent the 
 church, and feeing that they behave there with 
 decency, and devotion — as a magiftrate^ he confiders 
 from whom he received his power, and what mighty 
 confequences to others and himfelf, depend on the 
 religious execution of his office — as 2ifubjeR^ he is 
 loyal to the King, for the bleffings of his religion 
 and his liberty being happily fecured to him— as a 
 neighbour^ he is kind and goodnatured, ever ready 
 to ferve and oblige, never quarrelfome nor conten- 
 tious ; being particularly careful not to injure either 
 his neighbour's charader by unjuft cenfure, or his 
 neiglibour's eftate by any unfair dealing — as a poor 
 mauy he pays all dutiful re (peel to his iuperiors— 
 as a rich man, he confiders the neceffity of his va- 
 rious charities, and th^ extenfive conlequence of 
 his example — and whether poor or rich, yet as the 
 father of a family 3 knowing he is to be anfwerable (in 
 fome meafure) for the behaviour of his children 
 and fervants, as well as for his own, he declares 
 with Jolhua—z/r for me, and my houfe^ we will ferve 
 the Lord. 
 
 This then is the charafter, the amiable charafter, 
 of a good Chrillian ; but there is one thing yet re- 
 maining, with which I lliall conclude thefe obfer- 
 
 vations. 
 
 As 
 
414 S E R M O N VI. 
 
 As he knows that he is not able, of himfelf, to 
 perform thefe feveral duties, but that his fufficiency 
 muft be derived from God — and as he knows, that 
 God has inftituted two facraments to convey his 
 grace and afTiftance to every worthy receiver of 
 them : fo, as he was baptized in his infancy, he 
 thinks it an invaluable happinefs to receive the 
 facrament of bread and wine, fignifying the body 
 and blood of his Redeemer ; being fenfible of the 
 mighty benefits of the death of Chrift, and that 
 his holy lacrament is a means whereby he receives 
 the fame, and a pledge to affure him thereof. 
 
 Hither, fully confcious of the imperfedion of 
 his beft fervices, and deeply penitent for his fins, 
 hither with the mod lively faith in God's mercies 
 to him through Chrift, and with the moft extenfive 
 charity to man, hither, to this table of the Lord, 
 does he repair, as to a fountain opened for fin and 
 for unckannefs : hither for the forgivenefs of his 
 fins, and for the increafe of his virtues : in a word, 
 hither does he come, moft joyfully, and moft thank- 
 fully, in hopes that God will confirm him with his 
 grace, and hereafter crown him with his glory. 
 
 Such then is the charadler of the good man, of 
 the true and lincere difciple of Jefus Chrift : and 
 fuch muft we be — or elfe — good had it been for 
 us, if we had never been born. This folemn fa- 
 crament of the Lord's fupper we have now an op- 
 portunity of receiving ; thither let us repair j and 
 with one heart, and with one foul, vow the moft 
 
 fmcere 
 
S E R M O N VI. 415 
 
 fincere obedience to all God's laws — never after- 
 wards forgetting thefe our folemn vows and refo- 
 lurions. 
 
 And how will it curb the improper gaieties of 
 youth, reftrain the violent paffions of age, and pre- 
 vent vices of every kind — to refled upon the cove- 
 nant made with G o d in this holy facrament ! 
 Mufl: we not refled, when we are hereafter tempted. 
 How can I do this great wickednefs, and fm againft 
 God ! — Flow break the covenant I then entered 
 into fo folemnly ! — How, either cowardly or pre- 
 fumptuoufly violate that fidelity, which (by my fa- 
 cramental oath) I fwore to Jefus Chrift the great 
 captain of my falvation ! 
 
 Bound by this folemn covenant, let me now leave 
 you, freed from fin, and fcrvants of righteoufnefs ; 
 in the path that leads from holinefs here to happi- 
 nefs hereafter. — Behold then, ye are witnefTes againft 
 yourfelves that ye have chofen you the Lord, to 
 ferve him — behold! ye are witneiTes, not only 
 againft yourfelves, but alfo againft one another, 
 that ye have fworn this day to ferve the Lord, and 
 to obey his voice — and , as Joftiua faid to the 
 Ifraelites, behold the ft one ^ which I have fet up, 
 JJoall be a witnejs \ fo may we fay — Behold thefe 
 walls ftiall be witnefles, and that altar ftiall be a 
 witnefs againft you, if ye ftiall forfake or deny the 
 Lord your God. 
 
 And now, what ftiall I fay more ? The time 
 makes it neceftary to conclude, and yet my con- 
 cern 
 
4i6 SERMON VI. 
 
 cern for you would almoft perfuade me to begiil 
 again. In the fhorc courfe of my miniftry in this 
 place, I have endeavoured to declare unto you the 
 whole counfel of God, every dodlrine and duty 
 necefTary to your falvation ; and if you do not en- 
 deavour to remem.ber thefe do6trines, and to praclife 
 thefe duties, fo necefTary to your peace here and 
 hereafter, you will have reafon to be both afl:iamed 
 to live, and afraid to die. — JJhamed to Jive-, for 
 you will be the abhorrence of all good and valuable 
 men — and afraid to die ; becaufe after death comes 
 judgment — a day of judgmenx, when we all fhall 
 once more meet, either to our unfpeakablejoy, or 
 to our utter confufion — Good God ! what a day of 
 meeting ! — words cannot defcribe it — let your ailo- 
 nilhment, let your mod ferious thoughts fupply 
 the reft — but you have heard it already, and may 
 the confideration be deeply engraven on your hearts 
 never, never to be forgotten. — Let it he in thine 
 hearty and teach it diligently unto thy children, and 
 talk of it, when thou ftttefi in thine houfe, and when 
 thou walkefi hy the way, and when thou lieft down, and 
 when thou rifefi up. 
 
 There cannot be a more alarming, there cannot 
 be a more ufeful confideration — than the frequent, 
 than the ferious confideration of a judgment fo cer- 
 tain, and a fentence fo decifive. For — as our 
 Apoille in the text aflbres us, 
 
 The day of the Lord will come, as a thief in the 
 night ; in the which the Heavens fhall pafs away with 
 
 a great 
 
S E R M O N VI. 417 
 
 great mifey and the elements fiall melt with fervent 
 heat ; the earth alfo^ and the works that are therein 
 Jhall he burned up. 
 
 Seeing then that all thefe things Jhall be dijfohed, 
 what manner of perfons ought ye to be in all holy con - 
 verfation and godlinefs. 
 
 Looking for and hajling unto the coming of the day 
 of God, wherein the heavens being on fire Jhall be dif- 
 folved, and the elements fhall melt with fervent heat ? 
 
 Wherefore, beloved, feeing that ye lock for fuch 
 things \ be diligent, that ye may be found of him in 
 ;peace^ without fpot, and blamelefs. 
 
 And, finally, my beloved brethren, may the 
 God of peace, who brought again from the dead 
 our Lord Jefus Chrift, that great fhepherd of the 
 iheep, through the blood of the everlafting cove- 
 nant, make you perfedl in every good work to do 
 his will ; working in you that which is well pleafing 
 in his fight, through Jefus Chrift; to whom be 
 glory for ever and ever. Amen. 
 
 D d 
 
[ 419 ] 
 
 SERMON VII, 
 
 Deuteronomy XXXlIj ver. 46, 47. 
 
 ■ — Set your hearts unto all the words, 
 which I tejiify among you this day ; which ye 
 jhall command your children to obferve to do, 
 all the words of this law : for it is not a vain 
 thing for you, becaufe it is your life, — 
 
 THESE are the words of Mofes to the chil- 
 dren of Ifrael juft before his death ; and we 
 cannot conceive words more proper for Mofes to 
 deliver on fo folemn an occafion, or more worthy 
 of the people to receive, and to engrave upon their 
 hearts. Mofes had been chofen to bring them up 
 out of Egypt, and God had made him not only 
 their leader to march before them, but alfo a preacher 
 of righteoufnefs unto his brethren. 
 
 D d 2 This 
 
420 S E H MO N VII. 
 
 This office he had difcharged with zeal and 
 watchfulnefs •, but, though this had been his con- 
 ftant care, yet when he came to take leave of them 
 for ever — then his concern for them was increafed, 
 then his affeflion for them was enlarged ; and there- 
 fore we find him then particularly laying before them 
 the reafonablenefs and the necejfity of their duty, and 
 commanding fhem, and exhorting them, and pref- 
 fing them to the praftice of it. And as this exhor- 
 tation of his was the moft pertinent, the moft af- 
 feftionate, and the moft fublime too, that ever ap- 
 peared in the world ; fo to meditate upon it will 
 not only raife the admJration of men of learning, 
 but will furniHi the moft ufeful refledions to men 
 of all capacities. 
 
 The words of the text are the conclufion of that 
 exhortation j and they are words, which command 
 your attention — Set your hearts unto all the words 
 which I tejlify among you this day, which ye fhall com- 
 mand your children to ohferve to do, all the words of 
 this law : for it is not a vain thing for yoUj becaufe it 
 is your life. 
 
 I fhall take occafion from thefe words, to felecl 
 out of this exhortation fuch paflTages as are the moft 
 ufeful and awakening — fuch as may raife your 
 minds to a pitch of ferioufnefs anfwerable to the im- 
 portance of a Chriftian congregation. 
 
 After which, I fhall proceed to offer you fome 
 important admonitions for the religious conduft of 
 your own lives. 
 
 Firft, 
 
SERMON VII. 421 
 
 Firft, then, let us obferve in how ftriking a man- 
 ner Moles addrefles himfelf to the children of Ifrael 
 ■ — See ! I have fei, before thee this day life and good — - 
 and death and evil ; in that I command thee to love the 
 Lord thy God, to walk in his ways^ and to ^eep his com- 
 mandments — that thou mayeji live, and the Lord thy 
 God fhall blefs thee : but if thine heart turn away^ fo 
 that thou wilt not hear, I denounce unto thee this day 
 that thou fhalt furely perifJj. Moles here addrefles 
 himfeif to the Ifraelites, as if the whole congrega- 
 tion was but one man ; that fo every man in that 
 congregation might look upon himfeif as principally 
 addrefled to— -See ! I have fei before thee life and good 
 — and death and evil — I have now propofcd to thy 
 choice life and good (i. e.) life as the certain reward 
 of goodnefs ; and death and evil (i. e.) death as the 
 fure punifliment of evil. 
 
 For 1 command thee to love the Lord thy Gody to 
 walk in his ways^ and to keep his command-ments. Mofes, 
 you fee, begins with commanding them to love the 
 Lord their God — this being the bell and moll pow- 
 erful principle to lead them to their duty ; for he 
 that truly loves God, will certainly do the things 
 which God commands him. To encourage them 
 to this, he adds — then mayefl thou live, and the Lord 
 thy God fhall blefs thee -^ and this was encouragemerit 
 ftrong enough (one would think) to have lecured 
 their compliance. Bur, that no motive might be 
 wanting, as he before endeavoured to allure them 
 by the hopes of happinefs, he proceeds to alarm 
 
 them 
 
422 SERMON VII. 
 
 them by the fears of mifery — But if thine heart 
 turn away 3 fo that thou wilt not hear ; / denounce unto 
 thee this day, that thou Jhalt furely perijh. 
 
 There is one thing in this exhortation that mufl 
 not be forgotten, becaufe it may be too neceflary in 
 every congregation. Mofes apprehended there might 
 be among the people fome, whofe hearts were har- 
 dened i and who were refolved to continue in their 
 evil ways, whatever admonitions he might give them 
 to the contrary — men, who laughed at the miferies 
 he denounced againft them as a falfe alarm, and 
 only capable of impofing upon the ignorant. 
 Should there be any fuch now prefent, let them 
 hear what follows with a very ferious attention — If 
 (fays Mof^s) there he among you any man whofe heart 
 turneth away from the Lord our God \ and, when he 
 heareth thefe words, hlefs himfelf in his heart, faying, 
 I fjjall have peace^ though I walk in the imagination 
 of mine own heart — the anger of the Lord' and his 
 jealoufy fhall [moke againfl that man, and the Lord 
 fhall blot out his name from under Heaven : if he will 
 not ohferve to do all thefe words, and fear this glorious 
 and fearful name the Lord his God ; then the Lord will 
 rnake his plagues wonderful, even great plagues and of 
 long continuance, and fore fickneffes and of long conti- 
 nuance— ! that they were wife, that they underflood 
 this, that they would confider their latter end I But 
 left his own words (hould not' have their proper 
 weight with fuch offenders, Mofes introduces God 
 himfelf^ fpeaking in all his majefty and thunder— 
 
 See 
 
SERMON VII. 42.3 
 
 See now ! that /, even 1 am he -, and there is no God 
 with me : I kill, and I make alive ; neither can any de- 
 liver out of my hand. For I lift up my hand to Heaven^ 
 and fay— 1 live for ever : if I whet my glittering /word, 
 and my hand take hold on judgment ; 1 will render ven-. 
 geanceto mine enemies, and mine anger fh all burn unto 
 the loweji hell. Dreadful words thefe, words which 
 Ihould confound the flouteft finner in the worlds 
 and make him tremble at the thoughts of his tranf- 
 greflions ! 
 
 Having thus plainly told the Ifraelites, what 
 would be the certain confequences of their good or 
 evil behaviour ; Mofes now makes the mod folemn 
 appeal that words can exprefs— / call Heaven and 
 Earth to record this day againji you, that I have fet 
 before you life and death, bkjjlng and curfing \ and 
 then he adds in the moft engaging manner, there- 
 fore choofe life,that both thou and thy feed may live. After 
 this, in the very next verfe, he reminds them of 
 that powerful principle of holinefs — the love of God 
 — that thou mayefi love the Lord thy God with all thy 
 heart, and with all thy foul, and with all thy might. 
 This was the folid foundation v/hich he laid for the 
 obedience of his brethren -, and thefe the motives, 
 by which he enforced holinefs unto the Lord. 
 
 But as he knew it was their duty, not only to love 
 God and keep his commandments themfelves, but 
 to teach the fame carefully to their children -, this 
 alfo he inculcates in the ftrongeft manner — Hear., O 
 Jfrael! The words, which I command thee this day, 
 D d 4 f^all 
 
424 SERMON VII. 
 
 jhall be in thine heart, and thou Jhalt teach them dili- 
 gently unto thy children -, and Jhalt talk of them, when 
 thou fit t eft in thine houfe, and when thou walkeft by the 
 way, and when thou Heft down, and when thou rifeft up. 
 
 And now — having given them the moll lively, 
 the mod affecting inftrudions for fupporting the true 
 worfhip of God themfelves, and for continuing 
 the fame after their deaths in the good lives of their 
 children ; having prefled them with all the motives, 
 vvhich his heart (overflowing with concern for their 
 welfare) could fuggeft ; he takes his folemn leave 
 in the words of the text — Set your hearts unto all the 
 words, which I teftify among you this day -, &c. 
 
 This was an exhortation worthy of the man that 
 made it; and wifely adapted to the benefit, not only 
 of thofe who heard it at firft, but of all mankind. 
 For why may not the leflbns of this great Prophet 
 be ufeful to us Chriftians now, as to the Ifraelites of 
 old ? — At leaft this is certain, that the great truth, 
 which he delivered unto them in the words of the 
 text, is written for our admonition (and it is a truth 
 never to be forgotten) — that religion is not a vain 
 thing, becaufe it is our life — (i. e.) without religioa 
 we are really dead to every thing truly great and 
 valuable ; and our life, our happinefs, now and to 
 all eternity, depends upon our Chriftian obe- 
 dience. 
 
 As religion then is of infinite confequence to us 
 all i and as we mull anfwer at the day of judgment, 
 
 /for 
 
SERMON VIL 425 
 
 /for my inflruflion, and you for your improvement 
 by it : I fhall now ftate your whole duty, in the 
 plainejl manner. 
 
 The firft truth which you ought to be put in 
 mind of, becaufe it moil effedually prepares the 
 foul for wifdom, is — that you are perifiable^ dying 
 creatures. You fee your friends conftantly dropping 
 on every fide, and feel yourfclves all haftening after 
 them to the grave. I fay— ^//; for though the old 
 are the only perfons ufually coniidered in that 
 light, yet the young are haftening thither too, only 
 (perhaps) at a greater diftance. And as you muft 
 foon leave this world, with all its real troubles and 
 unfatisfying pleafures •, you muft then enter upori 
 another, where your happinefs or mifery will be fub- 
 ftantial and eternal. And as your happinefs there 
 can only be fecured by your hoUnefs here\ I fhall 
 remind you of the true faith and practice of Chrijti- 
 anity : I fay, faith and practice •, becaufe there are 
 in it things neceflary to be believed, as well as 
 things necefTary to be performed ; and of each 
 of thefe I ftiall briefly mention the moll material 
 articles. 
 
 You are to believe then — that there is a God, 
 a being that exifted from all eternity, infinite in 
 holinefs, wifdom, and goodnefs — that he is every 
 where prefent, and views with ftrid: attention our 
 adions, our words, nay and our very thoughts— 
 that as he made this world by his power, he go- 
 verns 
 
426 SERMON VII. 
 
 verns it by his providence ; and therefore, as there 
 is no evil but by his permiffion, To there is no good 
 but from his bounty : and as he provideth us, not 
 only with the conveniences, but the comforts of 
 life here, fo he defires we fhould be happy alio here- 
 after — You are alfo to believe — that there is but 
 one God, though confilling of three Perfons \, each 
 of which is reprefented in Scripture as taking a dif- 
 tin6t office in the grand fcheme of hum.an happinefs 
 — that God the Father is the maker of heaven and 
 earth, of us and all things — that God the Son be- 
 came man, and died upon the crofs, for us men and 
 for ourfahation ; that, after his triumph over death 
 and the grave, he afcended into heaven, there to 
 remain till the day oi judgment — that awful day, 
 when he Ihall once again defcend, to judge thofe 
 whom he before redeemed -, when they, who have 
 complyed with the terms of his gofpel, (hall be re- 
 ceived into joy unfpeakable, and full of glory -, and 
 they, who have nor, fhall depart into everlafting 
 fire —And laftly •, that God the Holy Ghoji fandifieth 
 us, i. e. by the fecret methods of his grace helps on 
 and animates our endeavours after holinefs of life ; 
 and is always ready to comfort and fupport fuch as 
 devoutly pray for his affiilance. 
 
 Thefe then are the chief things you are to believe; 
 things very eafy to be believed, and highly ne- 
 cefiary to be conftantly remembered. And now, 
 as to the rule of practice, that may be (in a great 
 
 meafure) 
 
SERMON Vir. 427 
 
 meafure) learnt from thofe commandments, which 
 God gave unto the Ifraelites j and which oblige us 
 Chriftians, alio, becaufe Chrift came not to dejlroy this 
 moral law, but to fulfill it. 
 
 You are to remember then — you mufi have no 
 other Gods hut one-, you mud worfhip none but that 
 " one Almighty God, who created, and preferves you ; 
 and him you muft ferve without admitting anything 
 to be preferred before him in your hearts ; for if 
 you do, that thing which you prefer before him, you 
 make your God. So St. Paul tells us of fome, 
 whofe God was their belly, i. e. they preferred drunk- 
 ennefs and gluttony tp temperance and fobriety— 
 virtues, which God had ftridly commanded them. 
 
 And as you muft worfhip no falje Gods, fo neither 
 are you to worihip the true God after a falJe manner. 
 For you muft not make any image of God, or in- 
 deed of any other being, in order to kneel down 
 to it and worftiip it. This was an injumftion very 
 neceflary x.othe Jews, who were addided to the wor- 
 ftiip of idols ; and the charge of idolatry feems 
 juftly to be laid againft the Papifis, who certainly 
 tranfgrefs thi^ commandment, if not in worftiipping 
 images, yet at leaft in falling down before them. 
 But there is very little occafion, at prefent, however, 
 (and God grant there never may be more!) for us 
 to guard one another againft worftiipping images •, 
 fince our danger is, not left we fnould worftiip 
 images too much, but left we fliould not worftiip 
 the true God at all — or, at moll, not fo devoutly 
 and conftantly as we ought to do. 
 
428 SERMON VII. 
 
 If then God be a jealous God, and will not give 
 his glory to another^ furely he will not fuffer himfelf 
 to be treated lightly or profanely j what wonder 
 therefore, that we are fo ftridly forbidden all taking 
 the name of God in vain, all ralh and common fwear- 
 ing, and curfmg, and even the ufing the name of G^?^, 
 without awe and veneration ? Let it be then ferioufly 
 laid to heart — that though the breach of this com- 
 mandment is grown amazingly common, and has 
 therefore loft much of its guilt in the opinion of the 
 world ; yet God, whofe honour is concerned, has 
 cxprefsly declared—/?^ will not hold him guiltkfs, that 
 continues to profane his holy name. 
 
 As you are reverently to ufe God's holy name, 
 fo you are devoutly to obferve God's holy day; and 
 if you do not remember to keep holy that one day in the 
 week, which from the beginning of the world was 
 fet apart by God, for his glory, and your own pro- 
 grefs in duty, with what modefty can you pretend 
 to be in earneft about religion, or to expeft the di- 
 vine favour ? Six days out of fevcn are allowed for 
 the bulk of mankind to labour for the meat that perijh- 
 eth — the things of this (hort and tranfitory life j and 
 furely one day muft be little enough to provide for 
 that meat zvhich endureth unto everlajiing life — to fur- 
 nifh your fouls with thofe graces and virtues, which 
 are abfolutely neceflary to their future happinefs. Be- 
 fides, as God has referved fo fmall a portion of your 
 time i how can any prefume to rob him of that, by 
 fpending it in unnecefTary vifits, in drinking, or 
 
 (perhaps) 
 
SERMON VII. 429 
 
 (perhapsj in fleeping ? Awake to righteoufnefs, andfm 
 not^ by devoting to fuch unworthy purpofes that holy 
 day, which is peculiarly dedicated to the public wor- 
 fhip of God, and therefore to his glory; and to the 
 public inftrudion of man, and therefore to his hap- 
 pinefs. To keep holy the Lord's day is, to lay 
 afide (as much as poflible) all worldly bufinefs, and 
 to raife our ajffedlions from things on earth to things 
 in heaven ; to attend conftantly the prayers and 
 praifes of the church, and at the beginning of fer- 
 vice, unlefs prevented by any call of necefllty or 
 charity ; and to fpend the remainder of the day in 
 reading, meditation, religious converfation, and 
 every other method of promoting that holinefs of 
 life, which is the end of all religious inftitutions. 
 
 From your duty to God, the next ftep is your 
 duty to one another ; for you are all brethren, chil- 
 dren of the fame almighty and .gracious Creator. 
 And, in the duties arifing from the nearer relations 
 of life, children are moft folemnly commanded to 
 love, honour, and obey their parents ; and parents 
 as folemnly commanded to take care of, and love 
 their children ; and efpeciajly to bring them up in 
 the nurture and admonition of the Lord. For this 
 will be the ftrongeft evidence of parental love and 
 care. And indeed the training up your children for 
 heaven, by laying early the feeds of virtue, and in- 
 ftilling into their tender minds a love and veneration 
 for things facred, will be not only the fureft tefti- 
 mony of youraffcdion for your children •, but it will 
 
 prove 
 
430 SERMON VII. 
 
 prove your wifdom, in diftinguifhing their beft and 
 truefl intereft ; and will prove your zeal for God's 
 glory, by tranfmitting his religion to the children 
 which are yet unborn. 
 
 The following commandments oblige you, as 
 being fecial creatures, not to injure your neighbour 
 in his life or health — not in his relaticns — not in 
 his goods and properly — and not in his name and 
 character ; and indeed not to bear witnefs at all 
 againft him, unlefs before a magiftrate, and upon 
 a lawful occafion : and then, and always when an 
 oath is required, you are to afl with the utmoft fe- 
 rioufnefs; becaufe an oath is the mod folemn obli- 
 gation in the world, though we fee it every day ad- 
 miniftered with fo little folemnity, and taken (if 
 poffible) with lefs concern than it is adminiftered. 
 
 The laft commandment enjoins nothing new, but 
 is only a guard to fecure the preceding ; for this 
 forbids you to defire improperly what is your neigh- 
 bour's •, and certainly, if you do not defire it im- 
 properly, you will not take ii from him by unlaw- 
 ful means. 
 
 In a dill fhorter view of the feveral important 
 duties here enjoined, you are to make God the 
 fupreme objeft both of your love and fear -, his name 
 you mufl: ufe devoutly ; his fcriptures you mufl ex- 
 amine carefully, and treat reverently j and God 
 himfeif you mufl: worfhip confl:antly, but efpecially 
 upon his own day. It is farther required — that 
 you do always to your neighbour, as you would be 
 
 willing 
 
SERMON Vir. 431 
 
 willing he fhould do to you j were you in his cafe, 
 and he in yours — that you behave with due refpeft 
 to your fuperiors, with condefcenfion to your infe- 
 riors, and good nature to your equals — forgiving 
 your enemies, and loving your friends. And as to 
 yourfelves — you are to be fober, and temperate, and 
 chajie-, becaufe particular marks of God's d ifplea- 
 fure are fixed" upon the adulterer, the glutton, and 
 the drunkard. 
 
 I have now mentioned the duties which you owe 
 to God, your neighbours, and yourfelves ; and to dif- 
 charge the whole with a true Chriftian fmcerity is 
 certainly your wifdom, and will be your exceeding 
 great reward. Not that you are able of yourfelves 
 to perform thefe duties, but your fufficiency muft 
 be derived from God. 
 
 And this leads me to obferve — th^a prayer to God 
 is your indifpenfable duty, your higheft interefl, and 
 yourgreateft privilege. Had you any great friend here 
 on earth, who was both able and wilHng to redrefs 
 all your wants ; how would you flock to him con- 
 ftantly, and how would you blefs the goodnefs of 
 fuch a benefaftor ! Such, nay an infinitely greater 
 friend have you all in God -, who is bed pleafed, 
 when you come to him moft frequently, and with the 
 greateft earneftnefs. And yet — how ftrangely do 
 men deprive themfelves of this, the greateft of ad- 
 vantages ! How flow — how backward to addrefs 
 themfelves to him, who is the fource of happinefs ! 
 What ! Is the privilege of praying to the Creator a 
 
 lefs 
 
432 SERMON VII. 
 
 lefs privilege than applying to a creature ? Or, is 
 the favour to be flighted, becaiifeitis the favour of 
 God ? Certainly men muft reafon in feme fuch a 
 ftrange manner ; or elfe, what pretence can there 
 be for the general ncgledl: of (not to fay, averfion 
 to, and contempt of) prayer ? Greater encourage- 
 ments we cannot have, than thefe two refledions — 
 that we are dark, indigent, and guilty creatures ; and 
 — that God, who is all-fufficient, has afliired us that 
 he will grant all we pray for, if it be convenient, 
 and we afk it in a proper manner. 
 
 The manner then of our praying regards both 
 the frame of the mind, and the pofture of the body. 
 The mind fliould be^ — humble — devout — and at- 
 tentive in the higheft degree. For fliould we pray, 
 without thinking to whom we pray, and on what 
 we pray for, (if that be not a contradidion), furely 
 we ftiail affront God, and bring a curfe upon us in- 
 ilead of a biefling. And as to the body, that fliould 
 aflift, and exprefs the devotion of the mind, by the 
 mofl: fupplicating pofture, which certainly is kneel- 
 ing. And indeed this pofture is fo ftrongly recom- 
 mended not only by reafon, but example, particu- 
 larly that of St. Paul, and of Chrift himfelf ; that it 
 is amazing in many places to fee men, who come and 
 worfliip, but will not fall down and kneel before the 
 Lord their maker. 
 
 This then fliould be the manner of your praying, 
 and that both in pubh'c and in private. For it is your 
 duty, not only to attend the public worfliip one day 
 
SERMON VIT. 4^3 
 
 in the week, (or oftener if convenient), but to wor- 
 fhip God alfo in private, at the outgoing of the 
 morning and the evening. As you every day want 
 God's blefling and proteflion ; you Ihould begin 
 and end every day with fome fhort and folemn 
 prayer, at leaft with that prayer, which Chrift him- 
 felf hath taught you. And, unlefs you will live 
 without God in the world, a few minutes (at leaft) 
 may — mujl be allowed for fo neceflary a duty, tho' 
 you rife up early, and late take rejl, and eat the 
 bread of carefulmfs. For this practice is ftriftly 
 commanded in the book of God, has been obfer- 
 ved by all good men, and is only neglected by 
 Chriftian Heathens, 
 
 There remains now but one thing, which I fliall 
 prefs upon you the obfervation of, (and it can fcarce 
 bepreffed too frequently), and that is — theconftant 
 receiving i\\t facrament of the Lord* s fupper. As foi' 
 the facrament of haptifm, that^ I prefume, you 
 have all received by the care of your parents, and 
 the benefits of that you are careful to fecure to 
 your children: but why? — Becaufe Chrift has 
 abfolutely commanded it, and you know they are 
 not Chriftians without it. But then — is not the 
 other facrament J that of the body and blood of Chrifi, 
 equally commanded, and is not thai as generally 
 neceflary to falvation ? And how is it then, that 
 this is (almoft every where) fo furprizingly neglect- 
 ed ? Whatever unhappy notions Ibme may have 
 entertained of it, furely there can be nothing ter- 
 E e ribk 
 
434 SERMON VII. 
 
 rible in the nature of it -, becaufe it was ordained by 
 our befl friend, for our greateft benefit and confo- 
 lation. What then ? Is it a thing burdenfome to 
 eat bread, and drink wine, in obedience to the 
 command, in compliance with the dying requeft 
 of Jefus Chrift ? Can it be a thing difagreeable, to 
 remember by this holy feaft the greateft benefaflor 
 you ever had, your bleffed Saviour and Redeemer? 
 — Why do not thofe, who conftantly negled it, de- 
 clare themfelves to be Heathens ? Or — do they not 
 in faft proclaim themfehes fuch by this negled ? It 
 is certainly difficult, perhaps impoffible, to fay, how 
 men can be Chriftians, if they conftantly negled 
 this inftitution, which is fo folemnly enjoined by 
 Chrift himfelf in perpetual remembrance of his 
 death and fufferings. To fuch perfons our Saviour 
 addrefles himfelf thus — Why call ye me Lord, Lord, 
 and do not the things which I Jay ? — That Chrift Has 
 exprefsly commanded this, appears clearly from the 
 word of God -, and therefore he who knows it to 
 be commanded, and yet will not obey the com- 
 mand, raay as well renounce all his religion — as to 
 live in a determined contempt of this one great- 
 principle of it : for St. James has aflured him — 
 that he, who^ offends wilfully and refolutely in one point, 
 is guilty of all. 
 
 Give me leave then to entreat you, as you value 
 your falvation, if you would be Chriflians in reality 
 — that you will frequently receive this blefled fa- 
 crament, as the beft means of grace you can enjoy 
 
 — thac 
 
SERMON Vir. 435 
 
 — that all young perfons, when arrived at years of 
 difcretion and ferioufnefs, would begin and conti- 
 nue to receive it to their lives end -, and that thefe, 
 and all others, would confider not only the necejpAy, 
 but the benefits of receiving this facrament ; and 
 alfo, what holinefs fhould go before, attend, and 
 follow ir. Not that you mull necefilirily fet apart 
 juft fo much time to prepare for it : but yet, every 
 one muft have fome folemn times of refledtion on 
 his paft life, and this can never be more feafonable. 
 The duties previous to the Lord's fupper are fullr 
 exprelTed in our excellent Church Carechifm — and 
 therefore, if you come with true forrow for your 
 paft fins, refolved to adl more wifely for the future, 
 and defirous of God's grace to confirm your refo- 
 lutions ; if you are thankful for the benefirs of 
 Chrift's death, and in real charity with all the 
 world — then, -you are worthy partakers of this 
 holy facrament. 
 
 Thefe then are the worthy difpofitions of mind, 
 which conftitute a good Chriftian, and therefore 
 prepare properly for the Lord's fupper ; and I 
 muft add this weighty truth (and may it fink down 
 into your hearts !) that, as this fincere holinefs is 
 always neceflary, and efpecially on fuch folemn occa- 
 fions ; lb, without this fincere holinefs, you have 
 reafon to be both — . afkamed to live — and afraid to 
 die. 
 
 I have now gone through the feveral articles of 
 
 your duty •, and Cod grants you may all fincerely 
 
 r E e 2 pradlice 
 
436 SERMON VII. 
 
 pra6tice them. — Indeed, if you are refolved to live 
 carelefs and indifferent, coming to this holy place 
 only by way of cuftomary decency, and returning to 
 your habitation forgetful of the inftruclions you re- 
 ceive—if you think heaven not worth your regard- 
 ing •, or, that happinefs there may be obtained 
 
 without holinefs here but, as the Apoftle fays. 
 
 Beloved, I hope better things of you, and things that 
 accompany falvation ; and therefore I fhall clofe this 
 difcourfe with a few ihort obfervations to encourage 
 you to be altogether Chriilians. 
 
 If then you know thefe things, happy, infinitely 
 happy, are you, if you do them \ and furely you 
 will be wife enough to do them, if you confider 
 your duty as reafo?iable — 2ls pleafant — ^nd as necef- 
 fary. 
 
 2''cur duty is a reafonahle fervice, becaufe God has 
 commanded you to avoid nothing but what will 
 hurt you, and only to follow after what will en- 
 creafe your happinefs; and this — with all proper 
 allowances for the infirmity of human nature; and 
 this too — with a due regard to the difference of 
 your feveral abilities. 
 
 Tcur duty is alio a pie af ant fervice, becaufe the 
 
 good mmi has the belt, nay the only title to be 
 
 pleafed and fatisfied from himfelf. Chriftianity is a 
 
 religion of chearfulnefs ; and commands its true 
 
 difciples to rejoice evermore.' And well they may; 
 
 fince they tafte all the proper joys of life with un- 
 
 cmbittered relilh, and have nothing gloomy within 
 
 to dillurb them upon refledion. 
 
 And 
 
SERMON VII. 437 
 
 And laftly, your religion is a fervice ahfolutely 
 neceffary. Things are fo ordered, that life and 
 good are infeparable, as well as death and evil. 
 The neceffity therefore of being virtuous arifes 
 from the impofllbility of a finner's being happy 
 hereafter ; fo fordid his mind, and fo vile his in- 
 clinations, that if God did not exclude him heaven 
 — even there he muft be miferable. Not that God 
 will admit him into that place of glory ; for, as 
 the honeft fincerity of the heart is the beft thing 
 to recommend us to thinking men in this world, it 
 is the only thing to recommend us to God in the 
 world to come. 
 
 In a word : fince cur duty is reafonabk — pleafant 
 
 — and neceffary^ let each of us lay his hand upon 
 his heart, and refolve to-day, (while it be called 
 to-day), to praflife it fincerely — to be juft to his 
 own high charadler, as a reafonable creature — to 
 be juft to his own true pleafures, as heightened by 
 religion — and to be juft to his own convidlion of 
 what is abfolutely necefiary to his falvation. 
 
 Then will our charaders be honourable and 
 amiable in the eyes of all worthy men on earth — 
 
 — then ftiall we kindle joy in the breaft of every 
 angel in the court of heaven — then ftiall we 
 pafs through life chearful and ferene ; and die re- 
 figned, and with hope full of immortality — and, 
 when the trumpet, at the great morning of the 
 refurredion, ftiall call us forth to glory, we ftiall 
 ftand before our judge with confcious dignity and 
 
 £ e 3 tranfport 
 
438 
 
 SERMON VII. 
 
 tranfport ■ — fhoot away triumphant through ten 
 thoufand worlds — and enter upon that Icene of 
 infinite and unbounded happinefs, which God hath 
 prepared for us from the foundation of the world. 
 
 Set your hearts (then) unto all the words ^ which 
 I have tejlified among you this day ; which ye Jhall 
 command your children to observe to do^ all the words 
 of this law : for it is not a vain thing for you, be- 
 caufe it is your life. 
 
 This that you may all do, God of his infinite 
 mercy grant, for Jefus Chrift his fake. Amen, 
 
 
[ 439 ] 
 
 SERMON VIII. 
 
 Psalm VIII. 4, 5. 
 
 What is man, that thou art mindful of him 5 
 or the f on of man, that thou viftef him ! 
 
 T!hoii haft made him a little lower than the 
 angels , and haft crowned him with glory 
 and honour, 
 
 THAT this Ihort pfalm contains a noble 
 anthem of praife to the fovereign of the 
 univerfe, for his goodnefs to his creature — manj 
 is allowed univerfally. But it feems to have an 
 amiable and mixed colouring from the rich difplay 
 of the divine favour in the redemption^ as well as 
 the creation, of mankind. And therefore, as our 
 attention to it, at this time, may be particularly 
 fcafonablej permit me to conduft your minds 
 through the feveral parts of it, whilft I attempt a 
 
 fhort explanation of it. 
 
 It 
 
440 SERMON VIII. 
 
 It begins thus — O Jehovah, our Lord, how 
 excellent is thy name in all the earth! Thou, 
 that haft fet thy glory above the heavens! How 
 warmly does the infpired poet exprefs here his 
 gratitude and his wonder, that God fhould vouch- 
 fafe to look down upon, and to regard this lower 
 world — vouchfafe to extend his mercies, and be 
 gracious, even unto this earth — amidft his atten- 
 tion to fcenes infinitely brighter and more magni- 
 ficent, when his glory was eftablifhed, and dif- 
 played, not only through, but above the very hea- 
 vens themfelves ! 
 
 The next verfe is this. Out of the mouth of 
 babes and fucklings haft thou ordained ftrength, (or 
 perfeded praife), becaufe of thine enemies ; that 
 thou mightejl ftill the enemy and the avenger. The 
 chief difficulty of the pfalm lying in this verfe, 
 let us obferve carefully, — that the words, babes 
 and fucklings, muft not be here taken literally : be- 
 caufe babes cannot celebrate God's glory, neither 
 can fucklings proclaim his praife. The word babes 
 is ufed by our Saviour to fignify men ; but fuch 
 men as are humble in mind, and mean in condi- 
 tion -, and therefore, as the word does not necef- 
 farily in other places, and cannot here, fignify in- 
 fants, the following is (perhaps) the true fenfe. 
 
 The Pfalmifl having faid — Lord, thou haft 
 fet thy glory above the heavens -, and yet how ex- 
 cellent is thy name! How exalted (hould be thy 
 
 honour 
 
SERMON Vlir. 441 
 
 honour, for the care extended to this earth! — he 
 adds here- — Out of the mouths of men^ creatures 
 mean and low in the fcale of thy creation ; mere 
 babes when compared with angels, which fo far 
 excel in ftrength-, mere fucklings, beings of but 
 yefterday, compared with their elder brethren, 
 thofe fons of Cod, who exifted long before, and 
 JJjonted for joy at the creation of man— even by 
 this human race haft thou alfo crdained Jlrengthy 
 or eftabhfhed thy praife : and this — becaiife of 
 thine enemies. By the enemies of God, thus men- 
 tioned in the celebration of his goodnefs to man, 
 are probably meant the rebel angels — thofe apof- 
 tate fpirits who, having themfelves forfeited the 
 favour of God, became, from the beginning of 
 this world, enemies and tempters of mankind. 
 One of thefe, called in the holy fcriptures ths 
 Devil, or Satan, is generally allowed to have been 
 the feducer of our firft parents : and it is certain, 
 that the Jews underftood it fo, in the time of the 
 author of the book of Wifdom ; who tells us,— ^_y 
 the envy of the D-EVih came death into the world. Per- 
 haps this dne evil being is alluded to in the next 
 words of this verfe — that thou mighteji fill the 
 enemy, and the avenger — as if he had faid — Out 
 of the mouths of frail, humble, helplefs w^« haft 
 thou ordained ftrength, praifs, and glory to thy- 
 felf -, becaufe of thine enemies — ordained praife 
 from men (perhaps) created to fill thofe habita- 
 tions 
 
442 SERMON VIII. 
 
 tions of glory forfeited by rebel angels : and thou 
 haft ordained men to ferve, and praife thee, that 
 thou mighteft ftill — reftrain — defeat the defigns of 
 the grand enciiiy, and the avenger. 
 
 If the preceding obfervations exprefs the fenfe 
 of this verfe, the next words will be very intel- 
 ligible — When I confider thy heavens, the work of 
 thy fingers % the moon, and the Jiars, tvhich thou hafi 
 crdained, that is, when T contemplate by night 
 thy wonders in the expanfe of heaven •, when I be- 
 hold the moon walking Jn hrightnefs, and the num- 
 berlefs and refplendent fiars which adorn the foot- 
 ftool of thy throne : then I am filled with aftonilh- 
 ment at thy condefcenfion ; and cannot but cry 
 out^ — IVjgat is man— that thou (0 Jehovah) art 
 •mindful of him ! And what the fon of jnan, that thou 
 Jbouldefi vifit him ! Or,« more literally, that thcu wilt 
 vijit him. The word viftt feems here prophetically 
 to relate to the goodnefs of God fo vifiting, as to 
 redeem, mankind : agreeably to the ufe of this word 
 in feveral parts of fcripture, particularly where St. 
 Luke fays — that Zacharias was filled with the 
 Holy Ghoil, and faid — Bleffed be the Lord God 
 cf Ifrael; for he hath visited, and redeemed his 
 ■people. 
 
 The next verfe i^—Thou haji made him a little 
 lower than the angels j and hafi crowned him with glory 
 and honour. The particle for little mny relate to 
 time; and is thus ufcd, in the quotation of thefe 
 
 very 
 
SERMON VIII. 443 
 
 very words, made by the author of the Epiftle to 
 the Hebrews. For the Apoftle appHes them to 
 Chrifi^ faying, that Chriji was lower than the Angels^ 
 for a little tme^ during his abode as man here on 
 earth. Take the word then with the fame idea in 
 the pfalm, and there will arife this knk—Thou 
 hafi made man {for a little time) lower than the 
 angels ; and yet, even in his inferior and prefent 
 ftate, thou haji crowned him with glory and honour. 
 For thou haft conftituted him the Lord of this 
 creation, thou madeji him to have dominion over the 
 works of thy hands ; thou haft put all things under 
 his feet : all jheep and oxen ; yea and the heafis of the 
 field : the fowl of the air, and the fi(h of the fea, and 
 whatfoever -paffeth through the paths of the feas. 
 Jehovah^ our Lord, how excellent is thy name, in all 
 the earth ! 
 
 The pfalm, thus explained, furnifliing us with 
 exalted notions of God's goodnefs in the redemp- 
 tion, as well as the creation, of man-, I (hall from 
 thence take occafion to offer fome farther obferva- 
 tions on thefe important fubjedis. 
 
 That we may be properly thankful for any 
 benefit, it is necelTary that we Ihould underftand its 
 value. And we cannot be fully fenfible of the blef- 
 fmg of man's redemption unlefs we are acquainted 
 with the nature of man's fall. Now the only true 
 account of this, as well as of the creation of man, 
 is given by Mofes : and as his account of the crea- 
 tion 
 
444 SERMON VIH. 
 
 tion is explained literally by the belt interpreters, 
 fo likevvife is his account of the fall. There are in 
 fcripture fo many allufions to the circumftances of 
 the fall literally taken as the matter Hands hijtorically 
 recorded, that we do not feem to be at liberty to 
 confider it otherwife. 
 
 On the contrary, take the matter allegorically, 
 and it lies fo open to all the reveries of fancy, as to 
 mean almoft whatever the interpreter of the alle- 
 gory (hall pleafe. 
 
 Certainly, a tranfadion of fuch vaft importance 
 fhould be explained according to the letter of the 
 facred narrative •, unlefs the literal and obvious 
 fenfe of the fadt fhould (land chargeable with ab- 
 furdities unworthy of an infpired writer. But, that 
 this is not the cafe, will (in fome meafure) ap- 
 pear from the remainder of this difcourfe. 
 
 When we confider this earth, with all the mag- 
 nificence of its furniture, as prepared for the ac- 
 commodation of Adam and his poflerity — when we 
 confider man^ this great inhabitant, as a free and 
 rational agent; as conflituted the high priefl of 
 nature, to offer up the incenfe of thanks for him- 
 felf, and the lefs perfe6t creatures round about 
 him ; and as created to advance the glory of his 
 maker, and by perfonal holinefs perpetuate his own 
 happinefs : we find it fuch a plan of almighty 
 fuperintendency, as the more we contemplate it 
 the more we muft admire, and the more we admire, 
 
 5he 
 
SERMON VIII. 445 
 
 the more we muft adore : efpecially, when we con- 
 fider our felves as the happy beings thus wonder- 
 fully provided for. Lord^ what is man, that thou 
 Jhouldeft be fo gracious unto him ! That thou Jhouldeji 
 create him hut little lower (or for a little time lower) 
 than the angels ; and thus crovm him with glory and 
 honour ! 
 
 But as all derivative perfeflion is finite, it muft 
 be attended with fome degree of imperfedion ; 
 and what is in any degree imperfed:, muft be capa- 
 ble of mifcarrying. The ftate, as well as glory, of 
 human nature, was, confequently, free agency, and 
 man, becaufe free, being capable of choofing 
 good, muft be alfo capable of doing evil. It is 
 a wife ufe of this power which conftitutes virtue ; 
 and as man's happinefs was to correfpond with his 
 holinefs, fbetween which there is an infeparable 
 connexion), fo his obedience could not be made 
 manifeft, but by fomething enjoined to which he 
 might be difobedient. 
 
 It is alfo evident, that none can be independent 
 but God : man therefore being neceflarily a de- 
 pendent creature, muft exped fome mark of his 
 dependency. This then God gave him, but in 
 a reftridion the moft mild, in a prohibition the 
 moft gracious : and as this was to be the teft of 
 his obedience, on which depended his happinefs 
 and immortality, it was delivered in the cleareft 
 terms. No moral precept could have been proper 
 
 on 
 
'446 SERMON VIII. 
 
 on this occafion. The memory of the creation 
 being fre(h and firong on the minds of the firft 
 pair, and God's manifeftation of himfelf to them 
 being frequent, to impart things necefiary to be 
 known, could they poffibiy have turned idolaters ? 
 Being only two, and thefe affedionate to each 
 other, could they be forbidden to violate any of thofe 
 focial commandments, which were afterwards fo 
 necefiary upon the encreafe of mankind, and 
 the multiplication of their vices ? Food was all they 
 wanted ; and here too there was no danger from 
 intemperance, their drink being pure water, and 
 their meat the fruits of the earth, in the firft of 
 which nature afiorded them no variety, in the lat- 
 ter there was much. Here therefore the reftraint 
 " was laid ; and one particular tree, a tree in the 
 centre of the garden, was fingled our, of the fruit 
 of which they were forbidden to ear, upon pain of 
 death. And what fo natural, fo agreeable to the ftate 
 of our firft parents in agarden, as forbidding them to 
 tafte the fruit of one certain tree, diftinguiihable by 
 its ftation -, and (becaufe near at hand) giving 
 them a conftant opportunity of ftiewing obedience 
 to the divine authority, by their abftaining from it? 
 This tree God called the tree of the knowkdge of 
 good and evil — not that this implies any change, 
 v/hich by their eating would be made in their in- 
 telleclual faculties : but the original fignifies — tbe 
 tne which ^as to be the teji of good and evil — by 
 
 which 
 
SERMON VIII. 447 
 
 which it fhouldbe known, whether they would prove 
 good or evil, obedient or difobedient to their 
 maker. 
 
 This one tree, the tree of trial, being guard- 
 ed by the divine prohibition, and fenced round 
 with death, man could not well have manifefted 
 his virtue, nor have been allured from his duty, 
 without fome temptation, which might poffibly 
 prove an over-balance to the danger of forfeiting 
 the divine favour. But who then was to be the 
 tempter ? On earth there were yet but two perfons 
 of the human fpecies ; and they perfed and un- 
 corrupt, loving and beloved : thefe therefore would 
 not attempt to feduce, and to deftroy each other. 
 A fuperior good being would not undertake an of- 
 fice fo malicious. A mere brute creature had not 
 the power to accompliih, or motive to engage in it. 
 And what then could remain but an invifible evil 
 being, himfelf already apoitate and corrupt, hoftile 
 to God, and willing to draw man into a compa- 
 nionfhip in rebellion and in milery ? 
 
 And if God permitted this temptation, where is 
 the impeachment upon his goodnefs? Could the 
 reftraint be more gentle ? Could it be more clearly 
 exprelTed, than — of the tree in the micljl of the garden, 
 thoujhalt not eat ^ Could the penalty be exprefled 
 in terms more alarming than — ;/ thou eateji thou 
 JJmlt die ? And why Iliould not our fii fl parents be 
 tempted ? Are not we, (and we impeach not God's 
 
 goodnels), 
 
448 SERMON VIII. 
 
 goodnefs), are not we tempted ? Have not angels 
 undergone a probation ? The truth is, without a 
 trial there had been no virtue ; nor could thcre^ 
 •without an attack, have been a polTibility of 
 vidlory. 
 
 And now — -man being thus created, honoured, 
 inftrufled, clearly forewarned, and peremptorily 
 threatened with death—'what could have been done 
 more' (as the prophet Ipeaks) to this vineyard of the 
 Lord, that the Lord had not done in it — -for this vine 
 ivhich his own right hand had fo eminently planted, 
 and the branch that he made fo firong for himfelf? But 
 when he looked, (when he might realbnably have ex- 
 peded), that it fJoould bring forth grapes, it brought 
 forth wild grapes. What wonder then, if Gcd lock 
 down from heaven, and behold, and vifit this vine? 
 What wonder, if it^^ burnt with fire, and cut down ^ 
 andperifh at the rebuke of his countenance ? 
 
 To enter minutely into this great tranfadion, 
 falls not within the limits of this difcourfe j and I 
 ihall only fubjoin the few following obfervations. 
 
 Adam fell from his innocence, and forfeited his 
 immortality : but God in the midft of judgment 
 remembring mercy, promifed him a redeemer — 
 one who fhould crulh the powers of the devil, that 
 enemy who had tempted him — one who was to 
 raife Adam, with all his fmful and mortal pofterity, 
 to life after death, and recover for him everlafting 
 happinels, which he had thus forfeited. 
 
 As 
 
SERMON VIII. 449 
 
 As to the tempter, it was a Terpen t, that is an 
 evil fpirit actuating the organs of a ferpent, re- 
 ducing the woman by a denial of the penalty 
 threatened by God, and by a promife that fhe 
 Ihould become wife as God her maker. She eat, 
 and gave alfo to her hujhand. This is the hiftory, 
 and does not St. Paul affirm the fame ? Eve being 
 deceived was in the tranfgrejfion, but Adam was not de- 
 ceived, that is, Eve was deceived firft, and immedi- 
 ately, by the ferpent ; but Adam fell, partly by the 
 arguments, and partly by the folicitations of her, 
 with whom as he had Iliared in happinefs, he re- 
 folved alfo to fhare in mifery. 
 
 Should it be enquired — how could a fpirit 
 aftuate the body of a ferpent ? I would anfwer, by 
 aflcing, what connexion is therebetween the power 
 of thinking, and a piece of marble ? What connec- 
 tion between the foul of man, and a body of clay ? 
 And if he own, that fpirit and matter are joined in 
 himfelf, without his knowing how his own body is 
 aded upon by his own fpirit , what is certain in his 
 own cafe, let him acknowledge pofllble in the 
 other. 
 
 Chrift himfelf, in the parable of the tares, afferts 
 the primitive innocence of man, and that evil was 
 introduced into the world, by means of the devil. 
 — The field, fays he, is the world, in which good feed 
 was at firft /own. But whence then hath it tares? 
 He anfwers — An enemy hath done this — and the 
 F f enemy 
 
450 SERMON VIII. 
 
 enemy that hath done this is the devil. And here does 
 Chrift alfo confirm the dodrine, that death was in- 
 troduced by the lying deception of the devil, where he 
 fays, the devil was a murderer from the beginnings 
 and (in the fame verfe) he is a liar^ and the father of 
 it. If then the feducer was the devil (called elfe- 
 where in fcripture the old ferpent, that deceive th the 
 worlds and in the text the enemy and the avenger) 
 no doubt, he was the being principally condemned, 
 when God entering into judgment with the of- 
 fenders, palled upon the ferpent this fentence — 
 that the feed of the woman fhould bruifc the ferpent'' s 
 head — words full of important meaning, as has 
 been fmce gradually difcovered to the world. 
 
 That our firft parents fhould enter into the 
 compleat fenfe of this prophecy, we need not fup- 
 pofe. They were become finners, and therefore 
 not entitled to fuch confolation. And yet as thefe 
 fmners, though become mortal, were to be the 
 parents of mankind, and to live the monuments 
 of divine mercy, fome comfort was neceflary to 
 prevent defpair ; and fome comfort they mud 
 receive from this obfcure fentence on their deceiver. 
 
 That their deceiver was fomething more than a 
 brute, they might infer from the nature of his af- 
 fault^^that he was of an evil nature, they knew 
 from the malice of his temptation. And if, amongft 
 other notices from their maker, they were previ- 
 Gufly acquainted with the apoftacy and punifhment 
 
 of 
 
SERMON VIII. 451 
 
 of the fallen angels, (and certainly what might have 
 been ufeful may not be improbable), they might 
 then fuppofe one of thofe evil fpirits the contriver 
 of their mifery. 
 
 From the fentence itfelf they might exped feme 
 kind of recovery, fome redeemer to arife in that 
 feed of the woman, which was to bruife the ler- 
 pent's head, to heal their forrows, and triumph 
 over their deftroyer. It is probable alfo, that they 
 were foon acquainted with the manner of this re- 
 demption, fo far as that it was to be effeded by 
 the redeemer's death. For if animal facrifice was 
 divinely appointed, to atone for fin, in virtue of 
 its relation to the great facrifice, then future, and 
 to be offered in the fulnefs of time •, and if this 
 fervice was inftituted, (as is generally allowed), 
 foon after the great tranfgreflion of our firft parents 
 — doubtlefs the inflitution was accompanied with 
 fome difcovery of its meaning and ufe, in order to 
 make it a reafonable fervice. 
 
 But then in what age this Saviour was to arife, 
 and with what circumftances his birth and death 
 were to be attended, the firft pair might not be 
 informed. Pofliblythey expefted him in the perfon 
 of their /r/? fon, and it is probable, that had they 
 been told, this happinefs was to have been poft- 
 poned for four or five thoufand years, they would 
 have funk into defpair — they would have fat down in 
 darknefs and the fhadow of death ; hecaufe they had 
 F f 2 rebelled 
 
452 SERMON VIII. 
 
 rebelled againji the word of the Lord, and lightly re- 
 garded the counfel of the moft Highefi. 
 
 That they were not to die immediately, they 
 found by their being doomed to labour and dif- 
 trefs — that their enemy alfo was punifhed, they 
 might infer from the vifible change in the form of 
 the ferpent, and from that gracious promife, that 
 woman, who had been firft deceived, fliould bring 
 forth a fon who was to triumph over their 
 deceiver. 
 
 How fevere, how awful, muft have been the 
 fentence of mifery and of death ! Yet how mild, 
 and mixed with mercy, in comparifon wirh what 
 Adam might have expected from his offended God ! 
 
 Let us therefore conclude, in fuppofing Adam, 
 with hands devoutly uplifted towards Heaven, to 
 have broke forth into (trains of gratitude like the 
 following. 
 
 Praife the Lord, O my foul, and forget not all 
 his benefits ! The Lord is full of comfaffion and mercy ! 
 He hath not dealt with us after our fin, nor rewarded us 
 according to our wickednefs. For look how high the 
 heaven is in comparifon of the earth, fo great is his 
 mercy ! Look how wide alfo the eafl is from the wefl ; 
 fofar hath he fet our fin from us f In the multitude of 
 the forrows that I had in my heart, thy comforts have 
 refrefhed my foul, '^he fnares of hell overtook me-, but 
 the Lord is become my falvation. Through the great- 
 nefs of thy power fhall thine enemy be found a liar 
 
 unto 
 
SERMON VIII. 453 
 
 unto thee ! Who is he among the clouds^ that jhall he 
 compared unto the Lord ! The right hand of the Lord 
 hath the preeminence ! The Lord hath chajiened and 
 corre5fed me, but he hath not given me over unto (im- 
 mediate) death. As long therefore as I live will 1 
 magnify thee on this manner^ and lift up my hands in 
 thy name. 
 
 Now to God, the Father, the Son, and the Holy 
 Ghoft, be afcribed all honour and glory by «j, 
 and all his creatures, now and for ever. Amen, 
 
 THE END. 
 
v**^- 
 
 'ifcf'.^ 
 
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